Nielsen’s Nook

Commentary

[a] The earliest Greek manuscripts do not have αὐτῷ (Metzger, Textual Commentary). αὐτῷ would seem to have been inserted for clarity. In other words, conceptually it does not change the meaning of the text. Additionally, while I like the NRSV and its attempt to covey the gender inclusivity of the Christian Gospel, in its commitment to translate αὐτῷ as a generic plural (i.e., them) here has obscured the meaning of the text. There are three parties involved in Hebrews 2:6-8: humanity, the Son of Man, and the angels. The subordination of all things is to the Son of Man alone; humanity only participates in this dominion in Jesus, the Son of Man, who is the only one of whom it may be said, “nothing is outside of his control.”

[b] Greek he.

[c] ἀνυπότακτον not made subject, independent (BAGD, 76). There is a certain cosmic apologetic being put forth at this point. The atheist, agnostic and otherwise may assert that they are independent of Christ; that they live and move and have their being perfectly fine without the Christian God. However, Scripture and its cloud of witnesses assert just the contrary. Christ, the second person of the Trinity has already come down as the Incarnate God, being made lower than the angels for a short time. During that time he was crucified, died and was buried. On the third day he was raised from the dead and ascended into heaven where he now reigns with the Father and Holy Spirit, One God, forever. So it follows that if Jesus has already completed the short time of being made low, the subordination of all things is sure. Grace is that in such a supreme authority, Christ has tasted death for all of us, including the most scornful of God, who would come to him.

[d] While χάριτι θεοῦ (grace of God) is very strongly supported, a rather large number of Eastern and Western Fathers read χωρὶς θεοῦ, “apart from God” (Textual Commentary).

[e] γεύσηται θανάτου to taste death (BAGD, 157). Compare with John 8:52 where the Jews ask how it is that Jesus could say, ἐάν τις τὸν λόγον μου τηρήσῃ, οὐ μὴ γεύσηται θανάτου εἰς τὸν αἰῶνα. If anyone keeps my word, he will in no way ever taste death for eternity (author’s translation). While the Jews are recorded as using the same word as Hebrews 2:9, they actually serve as a further metaphor for the words Jesus is recorded as saying, that those who keep his word will in no way ever see death (θάνατον οὐ μὴ θεωρήσῃ εἰς τὸν αἰῶνα). The bottom line is that through Jesus, the experience of eternal death is written out of one’s script.

[f] παντὸς being a masculine singular would seem to refer to the collective ἄνθρωπος of Hebrews 2:6, having the weight of something like “all humanity.”

Commentary

[a] Notice the way what follows is here cited. Ancient Near Eastern culture did not have the same concerns about intellectual property rights. They were more concerned about what was said than who said it.

[b] Quoted from Psalm 8:5-10 LXX (8:4-6 in English Bibles).

[c] ἄνθρωπος conceptually this has the scope of “humanity” here and not merely the male gender.

[d] ἐπισκέπτῃ (ἐπισκέπτομαι) “of God’s gracious visitation in bringing salvation” (BAGD, 298). Ruth 1:6 LXX reads, … ὅτι ἐπέσκεπται κύριος τὸν λαὸν αὐτοῦ δοῦναι αὐτοῖς ἄρτους. … that the Lord had watched over [alt: looked upon favorably] his people to give bread to them (author’s translation). Here the LXX supplies ἐπέσκεπται, perhaps even as a conceptual translation, for the Hebrew פָקַ֤ד.

[e] βραχύ refers generally to time and space as an adjective. The writer of Hebrews has been setting up the contrasts that he will use to demonstrate to his readers the magnitude of Jesus, who has returned humanity to it’s pinnacle in Himself.

[f] πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ. Literally, “all things, you subjected beneath his feet.” While the image is not beyond modern readers to grasp, it can obscure the point conceptually. Here the Psalmist being quoted is speaking not of Christ treading down the world; but rather, putting it to rights, restoring the created order with a renewed humanity back in the place of ruling over the earth with glory and honor.

Commentary

[1] ἑλίξεις (ἑλίσσω) to roll up. Metzger notes two manuscripts (א* D*) read ἀλλάξεις, while all other text times read εἱλίζεις. ἀλλάξεις is what is present in Psalm 101:27 LXX which means to change in the sense of alter.

[2] ὡς ἱμάτιον is not present in Psalm 101:27 LXX and is inserted here to give clarity to the argument the author of Hebrews is making, alerting the reader that the metaphor is the same. Metzger comments, “The absence of the words from most witnesses is the result of conformation to the text of the Septuagint.”