Hebrews 2:6

Hebrews 2:6. But one in a certain place. Some one somewhere testifies. This is not the language of uncertainty nor even of indefiniteness. It is a common formula found in Philo and, as Schoetgenius shows, in Jewish writers, when they quote from what is supposed to be well known to their readers. Some one, you know who, in a certain place, you know where the expression is found only here and in chap. Hebrews 4:4.

What is man...or the son of man? Both expressions point in the original passage to man as fallen and feeble. It is human nature that is thus honoured human nature, not probably in its original state, but as subject to death because of sin, the chief quality in which angels excel men. This human nature God crowns and makes supreme over the work of His hands a supremacy one day to be made complete in the person of our Lord.

A little lower may (in the Hebrew and Greek) mean a little in degree (as in Proverbs 15:16; Hebrews 13:22), or for a little [time] (as in Psalms 37:10). If spoken of man as originally created, it means a little; if spoken of man as humbled, brought down through sin and the penalty due to it, and spoken of Christ as incarnate, it may mean for a little, ‘A little lower,' however, is the more probable meaning both in the Psalm and in this passage. Both senses are true of man as fallen and redeemed, and of Christ as incarnate and suffering.

Than the angels. This is the Septuagint translation of the Hebrew of the Psalm. The original may mean ‘than God,' or than ‘the Divine,' as we say. The expression is applied in Scripture to magistrates and rulers, who are ‘hedged round with a Divinity,' and the word is rendered ‘than kings' in the Chaldee paraphrase. The translation ‘than angels' is sanctioned by most of the Jewish commentators (see Gill), and is to be preferred, unless we take ‘than the Divine,' the Hebrew plural form admitting this abstract sense (see chap. Hebrews 1:6).

Thou hast set him, etc. These words are omitted by some ancient authorities and by the earlier critical editors (vide Griesbach, etc.); but the preponderance of evidence is now in favour of retaining them. The supremacy they describe was given to Adam after his creation (Genesis 1:28), and again to Noah after the fall (Hebrews 9:2).

‘Lord, what is man? extremes how wide

In his mysterious nature join:

The flesh to worms and dust allied,

The soul immortal and divine!

‘But Jesus, in amazing grace,

Assumed our nature as His own,

Obeyed and suffered in our place,

Then took it with Him to His throne.

Nearest the throne, and first in song,

Man shall His hallelujahs raise;

While wondering angels round Him throng,

And swell the chorus of His praise.'