Hebrews 2:6
Verse
Context
Jesus like His Brothers
5For it is not to angels that He has subjected the world to come, about which we are speaking. 6But somewhere it is testified in these words: “What is man that You are mindful of him, or the son of man that You care for him? 7You made him a little lower than the angels; You crowned him with glory and honor
Sermons
Walter Beuttler
Lewis Williams
Aaron Hills
Henry LawSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
But one in a certain place - This one is David; and the certain place, Psa 8:4, Psa 8:5, Psa 8:6. But why does the apostle use this indeterminate mode of quotation? Because it was common thus to express the testimony of any of the inspired writers; אמר ההוא amar hahu kethab, thus saith a certain scripture. So Philo, De Plant. Noe: Ειπε γαρ που, he saith somewhere; ειπε γαρ τις, a certain person saith. Thus even the heathens were accustomed to quote high authorities; so Plato, Tim.: Ὡς εφη τις, as a certain person saith, meaning Heraclitus. See in Rosenmuller. It is such a mode of quotation as we sometimes use when we speak of a very eminent person who is well known; as that very eminent person, that great philosopher, that celebrated divine, that inspired teacher of the Gentiles, the royal psalmist, the evangelical prophet, hath said. The mode of quotation therefore implies, not ignorance, but reverence. What is man - This quotation is verbatim from the Septuagint; and, as the Greek is not as emphatic as the Hebrew, I will quote the original: מה אנוש כי תזכרנו ובן אדם כי תפקדנו mah enosh ki thizkerennu, uben Adam ki thiphkedennu; What is miserable man, that thou rememberest him? and the son of Adam, that thou visitest him? The variation of the terms in the original is very emphatic. Adam, אדם, is the name given to man at his creation, and expresses his origin, and generic distinction from all other animals. Enosh, אנוש, which signifies sick, weak, wretched, was never given to him till after his fall. The son of Adam means here, any one or all of the fallen posterity of the first man. That God should remember in the way of mercy these wretched beings, is great condescension; that he should visit them, manifest himself to them, yea, even dwell among them, and at last assume their nature, and give up his life to ransom them from the bitter pains of eternal death, is mercy and love indescribable and eternal.
Jamieson-Fausset-Brown Bible Commentary
But--It is not to angels the Gospel kingdom is subject, BUT . . . one . . . testified--the usual way of quoting Scripture to readers familiar with it. Psa 8:5-7 praises Jehovah for exalting MAN, so as to subject all the works of God on earth to him: this dignity having been lost by the first Adam, is realized only in Christ the Son of man, the Representative Man and Head of our redeemed race. Thus Paul proves that it is to MAN, not to angels, that God has subjected the "world to come." In Heb 2:6-8, MAN is spoken of in general ("him . . . him . . . his); then at Heb 2:9, first JESUS is introduced as fulfilling, as man, all the conditions of the prophecy, and passing through death Himself; and so consequently bringing us men, His "brethren," to "glory and honor." What, &c.--How insignificant in himself, yet how exalted by God's grace! (Compare Psa 144:3). The Hebrew, "Enosh" and "Ben-Adam," express "man" and "Son of man" in his weakness: "Son of man" is here used of any and every child of man: unlike, seemingly, the lord of creation, such as he was originally (Gen. 1:1-2:25), and such as he is designed to be (Psa 8:1-9), and such as he actually is by title and shall hereafter more fully be in the person of, and in union with, Jesus, pre-eminently the Son of man (Heb 2:9). art mindful--as of one absent. visitest--lookest after him, as one present.
John Gill Bible Commentary
Thou madest him a little lower than the angels,.... In the Hebrew text it is, "than Elohim", which some render, "than God"; but it is rightly rendered by the apostle, "than angels"; and so the Targum, Jarchi, Aben Ezra, Kimchi, and Ben Melech, interpret it. Christ was made a little lower than the angels, through the assumption of the human nature, which is inferior to angels, especially the corporeal part of it, and in this Kimchi makes the lessening to be; and more especially as that was assumed by Christ, with the infirmities of it; and by reason of the straits and indigencies he was brought into in it; besides, he was in it made under the law, which was given by angels, and to some parts of which they are not subject; and sometimes he stood in need of the ministry and support of angels, and had it; particularly he was made lower than they, when he was deprived of the gracious presence of God, and in the time of his sufferings and death; and which seem chiefly to be respected, as appears from Heb 2:9 and the word "little" may not so much intend the degree of his humiliation, as the duration of it; for it may be rendered, "a little while"; in which sense it is used in Act 5:34 as the Hebrew word is in Psa 37:10 and so may respect the time of his suffering death; and at most the time from his incarnation to his resurrection; for he could not continue long in this low estate, which is matter of joy to us; he could not be held by the cords of death, but must rise, and be exalted above angels, as he is: and he was made so low by God, Jehovah the Father, whose name is excellent in all the earth, Psa 8:1 he preordained him to this low estate; he prepared a body for him, and had a very great hand in his sufferings and death; though neither of these were contrary to his will: thou crownest him with glory and honour; with that glory he had with the Father before the world was, and which followed upon his sufferings and death; for through them he entered into it, and upon his resurrection had it, and he is ascended on high, where he has the honour to sit at the right hand of God, which none of the angels have; and therefore is now above them, though once for a while below them, and they are now subject to him: and didst set him over the works of thy hands: over angels, principalities, and powers; over the kings of the earth, and all the inhabitants of it, and all things in it, and made him higher than the heavens, and gave him a name above every name.
Tyndale Open Study Notes
2:6-8 These verses quote Ps 8:4-6. Psalm 8 speaks of the position God has given humanity, but the author of Hebrews applies it as a prediction about Christ, who is the fulfillment and representative head of humanity. 2:6 What are mere mortals: These two lines of the psalm proclaim God’s special attention to human beings. • a son of man (or the Son of Man): The phrase son of man speaks of human existence; it parallels mere mortals in the previous line. In the Gospels Jesus frequently referred to himself with this phrase.
Hebrews 2:6
Jesus like His Brothers
5For it is not to angels that He has subjected the world to come, about which we are speaking. 6But somewhere it is testified in these words: “What is man that You are mindful of him, or the son of man that You care for him? 7You made him a little lower than the angels; You crowned him with glory and honor
- Scripture
- Sermons
- Commentary
The Lord's Visits to His People
By Walter Beuttler1GEN 18:1MAT 24:40JHN 6:60JHN 14:21JHN 20:14HEB 2:6REV 3:20Walter Beuttler preaches about the various ways the Lord visits His people, emphasizing the importance of earnest prayer, liberation from bondage, supernatural manifestations of power, and personal visits from Jesus. He highlights the need for a desire and hunger for the Lord's visit, as well as the significance of recognizing and responding to His presence. Beuttler stresses the value of attitudes towards the Lord's visit, illustrating through biblical examples how the Lord desires to be wanted and constrained by His people for a deeper connection and manifestation of His power.
Lazarus
By Lewis Williams0ISA 1:2MAT 13:58JHN 11:45ROM 8:28COL 1:19HEB 2:6Lewis Williams preaches on the powerful example of Jesus raising Lazarus from the dead, emphasizing the need for believers to show a living example of Christ's power to save from sin in order to lead others to believe in Him. Through the story of Lazarus' resurrection, Williams delves into the deeper meanings behind Jesus' actions, highlighting the glory of God and the importance of faith and obedience in experiencing supernatural transformation. He challenges listeners to roll away the stones of sin and unbelief in their lives, allowing Jesus to bring forth new life and freedom, ultimately leading to belief in Him.
What Is Man That Thou Art Mindful of Him?
By Aaron Hills0PSA 8:3ISA 53:6MAT 18:12LUK 19:10ROM 6:23HEB 2:61PE 1:15REV 21:7Aaron Hills preaches on the profound wonder of God's mindfulness towards humanity, as expressed in Psalm 8:3-4. He emphasizes how God's attention and care for mankind surpass even the splendor of the stars and suns in the universe. Hills delves into the reasons behind God's special interest in humanity, highlighting man's status as a criminal rebel, a sick individual in need of healing, a lost soul sought after by God, a sentient being capable of eternal joy or suffering, and a being with endless potential for development towards godlikeness.
Psalm 8
By Henry Law0PSA 8:1PSA 8:4MAT 21:161CO 1:27PHP 2:9HEB 2:62PE 3:12Henry Law preaches about the excellence of God's name in all His works, especially revealed in Christ. Believers are privileged to claim an interest in God through His Son, Jesus Christ. The glory of God surpasses human comprehension, yet is made manifest on earth through Jesus Christ. The power of God's truth, proclaimed by feeble lips, prevails over all opposition. Despite the vastness of the universe, God's tender care for mankind, exemplified in Jesus, is a marvel that surpasses all creation.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
But one in a certain place - This one is David; and the certain place, Psa 8:4, Psa 8:5, Psa 8:6. But why does the apostle use this indeterminate mode of quotation? Because it was common thus to express the testimony of any of the inspired writers; אמר ההוא amar hahu kethab, thus saith a certain scripture. So Philo, De Plant. Noe: Ειπε γαρ που, he saith somewhere; ειπε γαρ τις, a certain person saith. Thus even the heathens were accustomed to quote high authorities; so Plato, Tim.: Ὡς εφη τις, as a certain person saith, meaning Heraclitus. See in Rosenmuller. It is such a mode of quotation as we sometimes use when we speak of a very eminent person who is well known; as that very eminent person, that great philosopher, that celebrated divine, that inspired teacher of the Gentiles, the royal psalmist, the evangelical prophet, hath said. The mode of quotation therefore implies, not ignorance, but reverence. What is man - This quotation is verbatim from the Septuagint; and, as the Greek is not as emphatic as the Hebrew, I will quote the original: מה אנוש כי תזכרנו ובן אדם כי תפקדנו mah enosh ki thizkerennu, uben Adam ki thiphkedennu; What is miserable man, that thou rememberest him? and the son of Adam, that thou visitest him? The variation of the terms in the original is very emphatic. Adam, אדם, is the name given to man at his creation, and expresses his origin, and generic distinction from all other animals. Enosh, אנוש, which signifies sick, weak, wretched, was never given to him till after his fall. The son of Adam means here, any one or all of the fallen posterity of the first man. That God should remember in the way of mercy these wretched beings, is great condescension; that he should visit them, manifest himself to them, yea, even dwell among them, and at last assume their nature, and give up his life to ransom them from the bitter pains of eternal death, is mercy and love indescribable and eternal.
Jamieson-Fausset-Brown Bible Commentary
But--It is not to angels the Gospel kingdom is subject, BUT . . . one . . . testified--the usual way of quoting Scripture to readers familiar with it. Psa 8:5-7 praises Jehovah for exalting MAN, so as to subject all the works of God on earth to him: this dignity having been lost by the first Adam, is realized only in Christ the Son of man, the Representative Man and Head of our redeemed race. Thus Paul proves that it is to MAN, not to angels, that God has subjected the "world to come." In Heb 2:6-8, MAN is spoken of in general ("him . . . him . . . his); then at Heb 2:9, first JESUS is introduced as fulfilling, as man, all the conditions of the prophecy, and passing through death Himself; and so consequently bringing us men, His "brethren," to "glory and honor." What, &c.--How insignificant in himself, yet how exalted by God's grace! (Compare Psa 144:3). The Hebrew, "Enosh" and "Ben-Adam," express "man" and "Son of man" in his weakness: "Son of man" is here used of any and every child of man: unlike, seemingly, the lord of creation, such as he was originally (Gen. 1:1-2:25), and such as he is designed to be (Psa 8:1-9), and such as he actually is by title and shall hereafter more fully be in the person of, and in union with, Jesus, pre-eminently the Son of man (Heb 2:9). art mindful--as of one absent. visitest--lookest after him, as one present.
John Gill Bible Commentary
Thou madest him a little lower than the angels,.... In the Hebrew text it is, "than Elohim", which some render, "than God"; but it is rightly rendered by the apostle, "than angels"; and so the Targum, Jarchi, Aben Ezra, Kimchi, and Ben Melech, interpret it. Christ was made a little lower than the angels, through the assumption of the human nature, which is inferior to angels, especially the corporeal part of it, and in this Kimchi makes the lessening to be; and more especially as that was assumed by Christ, with the infirmities of it; and by reason of the straits and indigencies he was brought into in it; besides, he was in it made under the law, which was given by angels, and to some parts of which they are not subject; and sometimes he stood in need of the ministry and support of angels, and had it; particularly he was made lower than they, when he was deprived of the gracious presence of God, and in the time of his sufferings and death; and which seem chiefly to be respected, as appears from Heb 2:9 and the word "little" may not so much intend the degree of his humiliation, as the duration of it; for it may be rendered, "a little while"; in which sense it is used in Act 5:34 as the Hebrew word is in Psa 37:10 and so may respect the time of his suffering death; and at most the time from his incarnation to his resurrection; for he could not continue long in this low estate, which is matter of joy to us; he could not be held by the cords of death, but must rise, and be exalted above angels, as he is: and he was made so low by God, Jehovah the Father, whose name is excellent in all the earth, Psa 8:1 he preordained him to this low estate; he prepared a body for him, and had a very great hand in his sufferings and death; though neither of these were contrary to his will: thou crownest him with glory and honour; with that glory he had with the Father before the world was, and which followed upon his sufferings and death; for through them he entered into it, and upon his resurrection had it, and he is ascended on high, where he has the honour to sit at the right hand of God, which none of the angels have; and therefore is now above them, though once for a while below them, and they are now subject to him: and didst set him over the works of thy hands: over angels, principalities, and powers; over the kings of the earth, and all the inhabitants of it, and all things in it, and made him higher than the heavens, and gave him a name above every name.
Tyndale Open Study Notes
2:6-8 These verses quote Ps 8:4-6. Psalm 8 speaks of the position God has given humanity, but the author of Hebrews applies it as a prediction about Christ, who is the fulfillment and representative head of humanity. 2:6 What are mere mortals: These two lines of the psalm proclaim God’s special attention to human beings. • a son of man (or the Son of Man): The phrase son of man speaks of human existence; it parallels mere mortals in the previous line. In the Gospels Jesus frequently referred to himself with this phrase.