The author here returned to their main train of thought, the destiny of Jesus in the world to come (vv. 5-18). But now Jesus’ intimate involvement through His Incarnation with those who will share that destiny was brought to the forefront.
In this section, the author introduces the audience to the name of Jesus for the first time in Hebrews (v. 9). The readers of Hebrews knew that Jesus was a human being and that He had lived and then endured a disgraceful death. Why should they think that Jesus was superior to any other human being, much less to the angels? Some readers might think that Jesus, the human being, was far inferior to angels in might, position, and power. This section now shows that Jesus was superior to angels despite his humanity.
5 For it was not to angels that God subjected the world to come, of which we are speaking. 6 It has been testified somewhere,
“What is man, that you are mindful of him,
or the son of man, that you care for him?
7 You made him for a little while lower than the angels;
you have crowned him with glory and honor,
8 putting everything in subjection under his feet.”
Now in putting everything in subjection to him, he left nothing outside his control. At present, we do not yet see everything in subjection to him. 9 But we see him who for a little while was made lower than the angels, namely Jesus, crowned with glory and honor because of the suffering of death, so that by the grace of God he might taste death for everyone. (ESV)
KEY TAKEAWAYS
- Verse 9 provides three statements about Jesus: (1) He became a human being. (2) As a human, He experienced suffering and death (which His death also provided a marvelous display of divine grace). (3) the outcome of the suffering of Christ was that He was crowned with glory and honor
- The subjection of all things to Jesus was still in the future, but it was certain to occur. The certainty that Jesus will experience future glory gives hope to us.
- Submitting to Jesus brings marvelous benefits. If we listen and accept Jesus’ message, it can make the difference between eternal misery and eternal blessedness
CLOSER LOOK
Verse 5: The author returns to the theme of chapter 1 that Jesus the Son is superior to the angels. The word “for” connects this passage with 1:4-14, as the mention of angels in this verse and the allusion to Psalm 110 (v. 8) indicate. It has been claimed that the Dead Sea Scrolls show that the sectarians of Qumran believed that the coming Age would be marked by the dominion of Michael and his angelic subordinates.[1] The statement here by the writer of Hebrews powerfully refutes this view. Not angels, but people, will be awarded this dominion in “the world to come.” Human being will rule over creation, but it will be through Jesus Christ. That the author was not just now introducing this subject is made plain by the expression “concerning which we are speaking.” It is evident that the first chapter, with its manifest stress on the kingship and future reign of the Son, was about this very subject. The phrase “the world to come” speaks to the future rule of the Son and His companions (1:9) on the earth.
The term world to come (or “age to come”) can refer either to the afterlife or to the new order of things which Jesus inaugurated. In this verse it had more reference to a new order of God’s plans which Jesus introduced. God has enthroned Jesus at His right hand. Jesus’ enthronement has begun a new world order over which He reigns. In Jesus, Christians already taste the powers of the coming age (Heb. 6:5). Jesus has already started this new age, but He has not completed it. In time He will bring His people into enjoyment of the final blessings of salvation (Heb. 9:28). Jesus is the central actor in God’s new plan. He is far superior to angels.
Angels have an important role in this age. Some Old Testament verses suggested that God had assigned administrative chores over different countries to angelic powers (Dan. 10:20–21—note the terms prince of Persia and prince of Greece). Usually, scholars interpreting the Old Testament passages in Daniel view these “princes” as evil angels because they oppose God’s plans. These demons or evil angels are often called territorial spirits, which will be discussed at a later date.
Verses 6–8a: A portion of Psalm 8 was now quoted. Since the Son’s humanity, might appear to be an obstacle to the claim of His superiority, the author of Hebrews cites Psalm 8, a lyrical reflection on Genesis 1, to prove that God has placed humanity over all created things, which includes the angelic world.[2] While the psalm as a whole is often read as a general statement about the role of man in God’s Creation, it is apparent in the light of Hebrews 2:5 and the application that follows in verses 8b–9 that the author of Hebrews read it primarily as messianic and eschatological. In doing so, the author stood well within the New Testament perspective on the Old Testament, a perspective directly traceable to Jesus Himself (cf. Luke 24:25–27, 44–45).
You may also notice that some translations and different versions of translations (i.e. NASB95 compared to NASB20) include an additional statement in verse 7 (“And have appointed him over the works of Your hands”) that was included on a few early manuscripts but not every single manuscript.
Two observations will help us understand what the writer of Hebrews was doing. First, they attached great importance to Scripture. The author’s reference to Scripture settled the issue for them. Second, the psalmist talked about the insignificance of human beings, but the author of Hebrews pointed out the majesty of the “son of man,” Jesus Christ.
When the psalmist looked at God’s majestic creation, human beings appeared puny and insignificant. Despite the lowliness of human beings, God had given them authority over creation. The opening question of verse 6, “What is man?” celebrated the dignity of human beings despite their insignificance.
The term “son of man” referred to the ideal man. Jesus frequently used this title to refer to Himself (John 1:51). Since Jesus was the ideal man, this psalm was fulfilled in Him. We start out thinking about human beings, but we quickly shift gears and think about Jesus, who is the ideal man and ideal human. The use of the term “son of man” in reference to Jesus showed that He had true humanity. What happened to Him affected and helped all human beings.
Once we see that the term son of man in verse 6 referred ultimately to Jesus, we can identify the reference to the incarnation and the exaltation in verse 7. With this translation (“lower for a little while” as seen in ESV and NASB), the opening words of verse 7 were suggesting that Jesus experienced a temporary humiliation in the incarnation. Now the Father has exalted Him to His right hand and has given Him glory and majesty while subjecting everything to Him. What human beings lost because of sin, Jesus has regained by His obedience. We can experience God’s fullness for us in Jesus’ accomplishments.
Verses 8b–9: Whatever might have been the general appropriateness of Psalm 8 to humanity’s current standing in the world, in the view of the writer those words do not now describe the actual state of affairs. Instead, the author affirmed, “But now we do not yet see all things subjected to him.” The author was thinking here primarily of Jesus (Heb. 2:9). No doubt the familiar messianic designation “Son of Man” (v. 6) contributed to this understanding. Thus, the author asserted, while total dominion over the created order is not yet Jesus’, Jesus is at last seen as crowned with glory and honor because He suffered death. Also, we see the “not yet” indicating that the delay is only temporary.
The One so crowned “was made for a little while lower than the angels” for the very purpose of dying, that is, “that by the grace of God He might taste death for everyone.” This last statement is best understood as the purpose of the Lord’s being made lower than the angels in His Incarnation. We also see the statement with the words “suffering death” and “crowned” are a parenthesis more easily read as such in the Greek text.[3] The focus of the statement, despite its reference to Jesus’ present glory, is on the fact that He became a man in order to die.
In verse 9, the author uses Christ’s human name Jesus for the first time in this letter. Citing phrases from Psalm 8, the author points out that Christ, by His humiliation and exaltation, has regained what Adam lost.
[1] Zane C. Hodges, “Hebrews,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, eds. John F. Walvoord and Roy B. Zuck, vol. 2 (Wheaton: Victor Books, 1985), 783.
[2] Earl D. Radmacher, Ronald B. Allen, H. Wayne House, eds., Nelson’s New Illustrated Bible Commentary (Nashville: Nelson, 1999), 1638.
[3] Zane C. Hodges, “Hebrews,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, eds. John F. Walvoord and Roy B. Zuck, vol. 2 (Wheaton: Victor Books, 1985), 784.