Hebrews 2:9

Jesus - made a little lower, etc. Repeated from ver. 7. To be subordinated to the angels is the same as being "made under the law," Galatians 4:4. In that chapter Paul shows that the law under which the church in its state of pupilage was kept (Galatians 3:23; Galatians 4:3) was instituted through the mediation of angels (Galatians 3:19). Then, as interchangeable with under the law, Paul has "enslaved under the elements [υ π ο τ α σ τ ο ι χ ε ι α] of the world" (Galatians 4:3; Galatians 4:9). These elements are elemental forces or spirits, as appears from a correct interpretation of Colossians 2:8; Colossians 2:20; Colossians 2:17; Colossians 2:1 The subjection to elemental spirits is only another form of subjection to the angels of the law, and our author uses this doctrine to show the mutable nature of angels in contrast with the immutable perfection of the Son (see ch. 1 7, 8). This accords with the Epistle to the Colossians which deals with the heresy of angel - worship, and in which the worship of angels is represented as connected with the service of elemental or cosmic forces. Very striking is Colossians 2:15. When the bond of the law was rendered void in Christ's crucifixion, that ministry of angels which waited on the giving of the law was set aside by God [α π ε κ δ υ σ α μ ε ν ο ς] having stripped off, revealing Christ as the head of every principality and power. God made a show or display of them [ε δ ε ι γ μ α τ ι σ ε ν] as subordinate and subject to Christ. He thus boldly [ε ν π α ρ ρ η σ ι α], by a bold stroke, put his own chosen ministers in subjection before the eyes of the world. See on Colossians 2:15. The use of the human name, Jesus, at this point, is significant. In this epistle that name usually furnishes the key to the argument of the passage in which it occurs. See ch. Hebrews 3:1; Hebrews 6:20; Hebrews 12:2.

For the suffering of death crowned with glory and honor [δ ι α τ ο π α θ η μ α τ ο υ θ α ν α τ ο υ δ ο ξ η κ α ι τ ι μ η ε σ τ ε φ α ν ω μ ε ν ο ν]. The usual interpretation connects for the suffering of death with made lower than the angels, meaning that Jesus was subordinated to the angels for the suffering of death. But for the suffering of death should be connected with crowned, etc. Dia should be rendered because of. Jesus was crowned with glory and honor because of the suffering of death. Christ's exaltation and preeminence over the angels was won through humiliation and death. For crowned, see on 2 Timothy 2:5. Exaltation was the logical result of Christ's humiliation (comp. Philippians 2:9), not simply its recompense (comp. Matthew 23:12; Luke 14:11; Luke 18:14). He was glorified in humiliation. "The humiliation is only the glory not yet begun." 172 By the grace of God [χ α ρ ι τ ι θ ε ο υ]. God manifested his grace in giving Christ the opportunity of tasting death for every man, and so abolishing death as a curse. The same thought of glory in humiliation is expressed in John 1:14. To be called to the office of "apostle and high - priest of our confession" (ch. 3 1), an office which involved personal humiliation and death, was to be "crowned with glory and honor," and was a signal token of God's favor. Note John 12:23; John 12:28; John 13:31; John 13:32, in which Jesus speaks of his approaching passion as itself his glorification. Comp. Hebrews 3:3. It was desirable to show to Jews who were tempted to stumble at the doctrine of a crucified Messiah (Galatians 3:13), that there was a glory in humiliation. 173 Should taste death [γ ε υ σ η τ α ι θ α ν α τ ο υ] The phrase is found several times in the Gospels, as Matthew 16:28; Mark 9:1; Luke 9:27; John 8:52. See on Luke 9:27; John 8:52.

The following statement justifies the bold assertion of ver. 9. With a view to the recoil of Jewish readers from the thought of a suffering Messiah (1 Corinthians 1:23), the writer will show that Jesus ' suffering and death were according to the divine fitness of things.