Hebrews 2:8
Verse
Context
Jesus like His Brothers
7You made him a little lower than the angels; You crowned him with glory and honor 8and placed everything under his feet.” When God subjected all things to him, He left nothing outside of his control. Yet at present we do not see everything subject to him.9But we see Jesus, who was made a little lower than the angels, now crowned with glory and honor because He suffered death, so that by the grace of God He might taste death for everyone.
Sermons
Chuck Smith
Tim ConwayChuck Smith
Horatius Bonar
St. Augustine
Richard SipleySummary
Commentary
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
(Co1 15:27.) For in that--that is, "For in that" God saith in the eighth Psalm, "He put the all things (so the Greek, the all things just mentioned) in subjection under him (man), He left nothing . . . As no limitation occurs in the sacred writing, the "all things" must include heavenly, as well as earthly things (compare Co1 3:21-22). But now--As things now are, we see not yet the all things put under man.
John Gill Bible Commentary
But we see Jesus,.... Not with bodily eyes, but with the eyes of the mind, and understanding; that he is Jesus, as the Syriac version reads; and that he is designed in the above words; and that he has all things made subject unto him; and that he was humbled, and now exalted, as follows: who was made a little lower than the angels; in his state of humiliation; See Gill on Heb 2:7. for the suffering of death: this clause may be considered either as connected with the preceding; and then the sense is, that Jesus became lower than the angels, by, or through suffering death; in that respect he was lower than they, who die not; this proved him to be in a condition below them, and showed how pertinent the above words were to him, and how they were fulfilled in him: or with the following; and then the meaning is, that because Jesus suffered death in the room and stead of his people; humbled himself, and became obedient to death, even the death of the cross, when he was very low indeed, therefore he is crowned with glory and honour; see Phi 2:8 and See Gill on Heb 2:7. that he by the grace of God should taste death for every man; that is, Christ was made a little lower than the angels by becoming man, and assuming a body frail and mortal, that he might die for his church and people: to "taste death", is a Jewish phrase, often to be met with in Rabbinical writings; See Gill on Mat 16:28 and signifies the truth and reality of his death, and the experience he had of the bitterness of it, it being attended with the wrath of God, and curse of the law; though he continued under it but for a little while, it was but a taste; and it includes all kinds of death, he tasted of the death of afflictions, being a man of sorrows all his days, and a corporeal death, and what was equivalent to an eternal one; and so some think the words will bear to be rendered, "that he by the grace of God might taste of every death"; which rendering of the words, if it could be established, as it is agreeable to the context, and to the analogy of faith, would remove all pretence of an argument from this place, in favour of the universal scheme: what moved God to make him lower than the angels, and deliver him up to death, was not any anger towards him, any disregard to him, or because he deserved it, but his "grace", free favour, and love to men; this moved him to provide him as a ransom; to preordain him to be the Lamb slain; to send him in the fulness of time, and give him up to justice and death: the Syriac version reads, "for God himself through his own grace tasted death for all"; Christ died, not merely as an example, or barely for the good of men, but as a surety, in their room and stead, and that not for every individual of mankind; for there are some he knows not; for some he does not pray; and there are some who will not be saved: the word "man" is not in the original text, it is only , which may be taken either collectively, and be rendered "for the whole"; that is, the whole body, the church for whom Christ gave himself, and is the Saviour of; or distributively, and be translated, "for everyone"; for everyone of the sons God brings to glory, Heb 2:10 for everyone of the "brethren", whom Christ sanctifies, and he is not ashamed to own, and to whom he declares the name of God, Heb 2:11 for everyone of the members of the "church", in the midst of which he sung praise, Heb 2:12 for every one of the "children" God has given him, and for whose sake he took part of flesh and blood, Heb 2:13 and for everyone of the "seed" of Abraham, in a spiritual sense, whose nature he assumed, Heb 2:16.
Tyndale Open Study Notes
2:8 You gave them authority over all things (literally You have put all things under his feet): See study note on 2:6-8. • nothing is left out: All things are ultimately subject to Christ and the church, but we have not yet seen the complete expression of this reality—it will be consummated at the end of the age.
Hebrews 2:8
Jesus like His Brothers
7You made him a little lower than the angels; You crowned him with glory and honor 8and placed everything under his feet.” When God subjected all things to him, He left nothing outside of his control. Yet at present we do not see everything subject to him.9But we see Jesus, who was made a little lower than the angels, now crowned with glory and honor because He suffered death, so that by the grace of God He might taste death for everyone.
- Scripture
- Sermons
- Commentary
(Through the Bible) John 16-17
By Chuck Smith1.5K1:24:46ISA 11:6JHN 13:14JHN 14:16JHN 16:16JHN 17:26HEB 2:8In this sermon, the preacher discusses the concept of God's plan for the world and the current state of rebellion against God. He emphasizes that although we do not yet see all things in subjection to Jesus, there is hope for a future world that God intended. The preacher describes the marvelous descriptions of this future world in the Old Testament, where there will be peace, joy, and no physical maladies. However, the disciples were initially discouraged by the idea of striving for perfection, but Jesus reassures them that through his death on the cross, he has completed the work of redemption, allowing mankind to have close communion with the Father once again.
Church, the Reigning Christ Is for You
By Tim Conway48855:36PSA 8:6EPH 1:22PHP 2:9COL 1:29HEB 2:8
This sermon delves into Ephesians chapter 1, emphasizing the richness of its content and the significance of understanding the power and authority given to believers through Christ. It highlights the unity between Christ as the Head and the Church as His body, emphasizing the exalted human nature of Jesus and the power available to believers through Him. The sermon encourages living in the reality of Christ's reign and the victory over sin and challenges believers to embrace the power at work within them to live a victorious Christian life.
The Holy Spirit: Restrainer of Evil
By Chuck Smith0Spiritual WarfareThe Role of the Holy SpiritGEN 1:26MAT 5:13MAT 16:18LUK 4:6ROM 6:162TH 2:7HEB 2:8REV 3:8REV 13:2REV 19:19Chuck Smith emphasizes the role of the Holy Spirit as the restrainer of evil in the world, highlighting the ongoing spiritual battle against Satan's forces. He explains that while Satan is preparing for a final conflict, the Holy Spirit, through the church, is currently holding back the full manifestation of evil. Smith warns that once the church is removed, the antichrist will rise to power, leading to unprecedented darkness. He encourages believers to recognize their role as a purifying influence in a decaying world and to rely on the Holy Spirit for strength and guidance. Ultimately, he calls for readiness for Christ's return and the establishment of His kingdom.
Rev 12:10. the Heavenly Song of Victory
By Horatius Bonar0The Kingdom of GodVictory in ChristGEN 1:28PSA 8:6MAT 28:18ROM 16:201CO 15:25PHP 2:92TI 4:18HEB 2:8REV 11:15REV 12:10Horatius Bonar expounds on Revelation 12:10, celebrating the heavenly song of victory that proclaims the arrival of salvation, strength, and the kingdom of God, as the accuser is cast down. This song signifies progress in the ongoing battle against evil, marking each victory as a step closer to the ultimate fulfillment of God's promises. Bonar emphasizes that while the dragon is temporarily cast down, the work of salvation unfolds progressively through history, culminating in the final victory at Christ's return. Each note of the song—salvation, power, kingdom, and authority—reflects the ongoing revelation of God's glory and the establishment of His reign. The sermon encourages believers to anticipate the complete realization of God's kingdom and the authority of Christ over all creation.
We See Not Yet All Things Put Under Him. but We See Jesus
By A.B. Simpson0Inheritance in ChristFaithGEN 13:15MAT 28:18ROM 8:172CO 5:7EPH 1:22PHP 3:20COL 1:17HEB 2:81PE 1:4REV 21:7A.B. Simpson emphasizes the reality that while we may not see all things under our control, Jesus reigns supreme over all. He encourages believers to recognize Jesus as our representative and to claim the promises of God by looking to Him. The sermon highlights the importance of faith in realizing our inheritance, reminding us that the heavenly perspective completes our understanding of life. Simpson urges us to lift our eyes and trust in the unlimited inheritance that God has prepared for us, as all things are ultimately subject to Christ.
Exposition on Psalm 8
By St. Augustine0PSA 8:1MAT 11:25MAT 21:16MAT 26:29LUK 3:17JHN 19:291CO 2:61CO 3:1EPH 3:17HEB 2:8St. Augustine delves into the symbolic meanings of wine-presses in the Psalms, interpreting them as representations of Churches, martyrdoms, and the process of separating the good from the bad within the Church. He explores the significance of wine-presses as places of spiritual refinement and growth, where worldly influences are separated from the faithful through the work of God's ministers. Augustine also reflects on the Divine Word being likened to grapes, emphasizing the importance of spiritual knowledge being enclosed within the husks of human understanding and gradually maturing into sound wisdom.
Worldliness
By Richard Sipley02CH 7:14PSA 126:1LUK 15:11ROM 5:82CO 6:14GAL 6:14HEB 2:81JN 2:15Richard Sipley preaches about the importance of turning away from worldliness and prioritizing God in our lives. He shares a powerful testimony of experiencing revival in Akron and emphasizes the need for a fresh move of God in Ohio. Sipley highlights the Scripture from Psalms 126 about the joy and laughter that comes when God turns captivity, drawing parallels to the joy experienced in revival. He challenges the congregation to seek God's face, turn from wicked ways, and humble themselves to invite God's forgiveness and healing upon the land.
Conformed to the Image of His Son
By T. Austin-Sparks0ROM 5:12ROM 8:291CO 15:44PHP 2:7HEB 1:3HEB 2:8HEB 4:6HEB 10:5T. Austin-Sparks delves into the eternal purpose of God, emphasizing the contrast between the first Adam and the last Adam, Jesus Christ, as the ultimate image to which God intended to conform humanity. He explores the significance of Christ emptying Himself and becoming obedient unto death to bring back God's original intention for humanity. The sermon highlights the importance of obedience in God's plan, showcasing the consequences of disobedience through various biblical examples. It concludes with the call for believers to live by the life of Christ within them, leading to conformity to His image.
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
(Co1 15:27.) For in that--that is, "For in that" God saith in the eighth Psalm, "He put the all things (so the Greek, the all things just mentioned) in subjection under him (man), He left nothing . . . As no limitation occurs in the sacred writing, the "all things" must include heavenly, as well as earthly things (compare Co1 3:21-22). But now--As things now are, we see not yet the all things put under man.
John Gill Bible Commentary
But we see Jesus,.... Not with bodily eyes, but with the eyes of the mind, and understanding; that he is Jesus, as the Syriac version reads; and that he is designed in the above words; and that he has all things made subject unto him; and that he was humbled, and now exalted, as follows: who was made a little lower than the angels; in his state of humiliation; See Gill on Heb 2:7. for the suffering of death: this clause may be considered either as connected with the preceding; and then the sense is, that Jesus became lower than the angels, by, or through suffering death; in that respect he was lower than they, who die not; this proved him to be in a condition below them, and showed how pertinent the above words were to him, and how they were fulfilled in him: or with the following; and then the meaning is, that because Jesus suffered death in the room and stead of his people; humbled himself, and became obedient to death, even the death of the cross, when he was very low indeed, therefore he is crowned with glory and honour; see Phi 2:8 and See Gill on Heb 2:7. that he by the grace of God should taste death for every man; that is, Christ was made a little lower than the angels by becoming man, and assuming a body frail and mortal, that he might die for his church and people: to "taste death", is a Jewish phrase, often to be met with in Rabbinical writings; See Gill on Mat 16:28 and signifies the truth and reality of his death, and the experience he had of the bitterness of it, it being attended with the wrath of God, and curse of the law; though he continued under it but for a little while, it was but a taste; and it includes all kinds of death, he tasted of the death of afflictions, being a man of sorrows all his days, and a corporeal death, and what was equivalent to an eternal one; and so some think the words will bear to be rendered, "that he by the grace of God might taste of every death"; which rendering of the words, if it could be established, as it is agreeable to the context, and to the analogy of faith, would remove all pretence of an argument from this place, in favour of the universal scheme: what moved God to make him lower than the angels, and deliver him up to death, was not any anger towards him, any disregard to him, or because he deserved it, but his "grace", free favour, and love to men; this moved him to provide him as a ransom; to preordain him to be the Lamb slain; to send him in the fulness of time, and give him up to justice and death: the Syriac version reads, "for God himself through his own grace tasted death for all"; Christ died, not merely as an example, or barely for the good of men, but as a surety, in their room and stead, and that not for every individual of mankind; for there are some he knows not; for some he does not pray; and there are some who will not be saved: the word "man" is not in the original text, it is only , which may be taken either collectively, and be rendered "for the whole"; that is, the whole body, the church for whom Christ gave himself, and is the Saviour of; or distributively, and be translated, "for everyone"; for everyone of the sons God brings to glory, Heb 2:10 for everyone of the "brethren", whom Christ sanctifies, and he is not ashamed to own, and to whom he declares the name of God, Heb 2:11 for everyone of the members of the "church", in the midst of which he sung praise, Heb 2:12 for every one of the "children" God has given him, and for whose sake he took part of flesh and blood, Heb 2:13 and for everyone of the "seed" of Abraham, in a spiritual sense, whose nature he assumed, Heb 2:16.
Tyndale Open Study Notes
2:8 You gave them authority over all things (literally You have put all things under his feet): See study note on 2:6-8. • nothing is left out: All things are ultimately subject to Christ and the church, but we have not yet seen the complete expression of this reality—it will be consummated at the end of the age.