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Analysis Of The Chapter

The main object of Hebrews 2 is, to show that we should attend diligently to the things which were spoken by the Lord Jesus, and not suffer them to glide away from us. The apostle seems to have supposed that some might be inclined to disregard what was spoken by one of so humble appearance as the Lord Jesus; and that they would urge that the Old Testament had been given by the interposition of angels, and was therefore more worthy of attention. To meet this, he shows that important objects were accomplished by his becoming a man; and that even as a man, power and dignity had been conferred on him superior to that of the angels. In illustration of these points, the chapter contains the following subjects:

(1) An exhortation not to suffer the things which had been spoken to slip from the mind - or in other words, to attend to them diligently and carefully. The argument is, that if what was spoken by the angels under the old dispensation claimed attention, much more should that be regarded which was spoken by the Son of God; Hebrews 2:1-4.

(2) Jesus had been honored, as incarnate, in such a way as to show that he had a right to be heard, and that what he said should receive the profound attention of people; Hebrews 2:5-9. The world to come had not been put under the angels as it had been under him Hebrews 2:5; the general principle had been stated in the Scriptures that all things were put under man Hebrews 2:7-8, but this was fulfilled only in the Lord Jesus, who had been made a little lower than the angels, and when so made crowned with glory and honor; Hebrews 2:9. His appearance as a man, therefore, was in no way inconsistent with what had been said of his dignity, or his claim to be heard.

(3) the apostle then proceeds to show why he became a man, and why, though he was so exalted, he was subjected to so severe sufferings: and with this the chapter closes; Hebrews 2:10-18. It was because this was "proper" from the relation which he sustained to man. The argument is, that the Redeemer and his people were identified; that he did not come to save "angels," and that, therefore, there was a propriety in his assuming the nature of man, and being subjected to trials like those whom he came to save. In all things it behoved him to be made like his brethren, in order to redeem them, and in order to set them an example, and show them how to suffer. The humiliation, therefore, of the Redeemer; the fact that he appeared as a man, and that he was a sufferer, so far from being a reason why he should not be "heard," was rather an additional reason why we should attend to what he said. He had a claim to the right of being heard not only from his original dignity, but from the friendship which he has evinced for us in taking upon himself our nature, and suffering in our behalf.

Therefore - Greek "On account of this" - Δια τοῦτο Dia touto - that is, on account of the exalted dignity and rank of the Messiah as stated in the previous chapter. The sense is: "Since Christ, the author of the new dispensation, is so far exalted above the prophets, and even the angels, we ought to give the more earnest attention to all that has been spoken."

We ought - It is suitable or proper (Greek δεὶ dei) that we should attend to those things. When the Son of God speaks to people, every consideration makes it appropriate that we should attend to what is spoken.

To give the more earnest heed. - To give the more strict attention.

To the things which we have heard. - Whether directly from the Lord Jesus, or from his apostles. It is possible that some of those to whom the apostle was writing had heard the Lord Jesus himself preach the gospel: others had heard the same truths declared by the apostles.

Lest at any time. - We ought to attend to those things at all times. We ought never to forget them; never to be indifferent to them. We are sometimes interested in them, and then we feel indifferent to them; sometimes at leisure to attend to them, and then the cares of the world, or a heaviness and dullness of mind, or a cold and languid state of the affections, renders us indifferent to them, and they are suffered to pass out of the mind without concern. Paul says, that this ought never to be done. At no time should we be indifferent to those things. They are always important to us, and we should never be in a state of mind when they would be uninteresting. At all times; in all places; and in every situation of life, we should feel that the truths of religion are of more importance to us than all other truths, and nothing should be suffered to efface their image from the heart.

We should let them slip. - Margin, "Run out as leaking vessels." Tyndale renders this, "lest we be spilt." The expression here has given rise to much discussion as to its meaning; and has been very differently translated. Doddridge renders it, "lest we let them flow out of our minds." Prof. Stuart, "lest at any time we should slight them." Whitby: "that they may not entirely slip out of our memories." The word used here - παραῤῥυέω pararrueō - occurs nowhere else in the New Testament. The Septuagint translators have used the word only once. Proverbs 3:21. "Son, do not pass by (μὴ παραῤῥυῇς mē pararruēs but keep my counsel;" that is, do not pass by my advice by neglect, or suffer it to be disregarded. The word means, according to Passow, to flow by, to flow over; and then to go by, to fall, to go away. It is used to mean to flow near, to flow by - as of a river; to glide away, to escape - as from the mind, that is, to forget; and to glide along - as a thief does by stealth. See Robinson's Lexicon. The Syriac and Arabic translators have rendered it: "that we may not fall." After all that has been said on the meaning of the word here (compare Stuart in loc.), it seems to me that the true sense of the expression is that of flowing, or gliding by - as a river; and that the meaning here is, that we should be very cautious that the important truths spoken by the Redeemer and his apostles should not be suffered to "glide by" us without attention, or without profit. We should not allow them to be like a stream that glides on by us without benefiting us; that is, we should endeavor to secure and retain them as our own. The truth taught, is that there is great danger, now that the true system of religion has been revealed, that it will not profit us, but that we shall lose all the benefit of it. This danger may arise from many sources - some of which are the following:

(1) We may not feel that the truths revealed are important - and before their importance is felt, they may be beyond our reach. So we are often deceived in regard to the importance of objects - and before we perceive their value they are irrecoverably gone. So it is often with time, and with the opportunities of obtaining an education, or of accomplishing any object which is of value. The opportunity is gone before we perceive its importance. So the young suffer the most important period of life to glide away before they perceive its value, and the opportunity of making much of their talents is lost because they did not embrace the suitable opportunities.

(2) by being engrossed in business. We feel that that is now the most important thing. That claims all our attention. We have no time to pray, to read the Bible, to think of religion, for the cares of the world engross all the time - and the opportunities of salvation glide insensibly away, until it is too late.

(3) by being attracted by the pleasures of life. We attend to them now, and are drawn along from one to another, until religion is suffered to glide away with all its hopes and consolations, and we perceive, too late, that we have let the opportunity of salvation slip forever. Allured by those pleasures, the young neglect it; and new pleasures starting up in future life carry on the delusion, until every favorable opportunity for salvation has passed away.

(4) we suffer favorable opportunities to pass by without improving them. Youth is by far the best time, as it is the most appropriate time, to become a Christian - and yet how easy is it to allow that period to slip away without becoming interested in the Saviour! One day glides on after another, and one week, and one month, one year passes away after another - like a gently-flowing stream - until all the precious time of youth has gone, and we are still not Christians. So a revival of religion is a favorable time - and yet many suffer this to pass by without becoming interested in it. Others are converted, and the heavenly influences descend all around us, but we are unaffected, and the season so full of happy and heavenly influences is gone - to return no more.

(5) we let the favorable season slip, because we design to attend to it at some future period of life. So youth defers it to manhood - manhood to old age - old age to a death-bed - and then neglects it - until the whole of life has glided away, and the soul is not saved. Paul knew man. He knew how prone he was to let the things of religion slip out of the mind - and hence, the earnestness of his caution that we should give heed to the subject now - lest the opportunity of salvation should soon glide away. When once passed, it can never be recalled. Hence, learn:

(1) the truths of religion will not benefit us unless we give heed to them. It will not save us that the Lord Jesus has come and spoken to people, unless we are disposed to listen. It will not benefit us that the sun shines, unless we open our eyes. Books will not benefit us, unless we read them; medicine, unless we take it; nor will the fruits of the earth sustain our lives, however rich and abundant they may be, if we disregard and neglect them. So with the truths of religion. There is truth enough to save the world - but the world disregards and despises it.

(2) it needs not great sins to destroy the soul. Simple "neglect" will do it as certainly as atrocious crimes. Every person has a sinful heart that will destroy him unless he makes an effort to be saved; and it is not merely the great sinner, therefore, who is in danger. It is the man who "neglects" his soul - whether a moral or an immoral man - a daughter of amiableness, or a daughter of vanity and vice.

For if the word spoken by angels - The revelation in the Old Testament. It was indeed given by Yahweh, but it was the common opinion of the Hebrews that it was by the ministry of angels; see Acts 7:38, Acts 7:53 notes, and Galatians 3:19 note, where this point is fully considered. As Paul was discoursing here of the superiority of the Redeemer to the angels, it was to the point to refer to the fact that the Law had been given by the ministry of angels.

Was steadfast - Was firm - βέβαιος bebaios; settled - established. It was not vacillating and fluctuating. It determined what crime was, and it was firm in its punishment. It did not yield to circumstances; but if not obeyed in all respects, it denounced punishment. The idea here is not that everything was "fulfilled," but it is that the Law so given could not be violated with impunity. It was not safe to violate it, but it took notice of the slightest failure to yield perfect obedience to its demands.

And every transgression - Literally, "going beyond, passing by." It means every instance of "disregarding" the Law.

And disobedience. - Every instance of "not hearing" the Law - παρακοὴ parakoē - and hence, every instance of disobeying it. The word here stands opposite to "hearing" it, or attending to it - and the sense of the whole is, that the slightest infraction of the Law was sure to be punished. It made no provision for indulgence in sin; it demanded prompt, implicit, and entire obedience. "Received a just recompense of reward." Was strictly punished. Subjected to equal retribution. This was the character of the Law. It threatened punishment for each and every offence, and made no allowance for transgression in any form; compare Numbers 15:30-31.

How shall we escape - How shall we escape the just recompense due to transgressors? What way is there of being saved from punishment, if we suffer the great salvation to be neglected, and do not embrace its offers? The sense is, that there is no other way of salvation, and the neglect of this will be followed by certain destruction. why it will, the apostle proceeds to show, by stating that this plan of salvation was proclaimed first by the Lord himself, and had been confirmed by the most decided and amazing miracles.

If we neglect - It is not merely if we commit great sins. Not, if we are murderers, adulterers, thieves, infidels, atheists, scoffers. It is, if we merely "neglect" this salvation - if we do not embrace it - if we suffer it to pass unimproved. "Neglect" is enough to ruin a man. A man who is in business need not commit forgery or robbery to ruin himself; he has only to "neglect" his business, and his ruin is certain. A man who is lying on a bed of sickness, need not cut his throat to destroy himself; he has only to "neglect" the means of restoration, and he will be ruined. A man floating in a skiff above Niagara, need not move an oar or make an effort to destroy himself; he has only to "neglect" using the oar at the proper time, and he will certainly be carried over the cataract. Most of the calamities of life are caused by simple "neglect." By neglect of education children grow up in ignorance; by neglect a farm grows up to weeds and briars; by neglect a house goes to decay; by neglect of sowing, a man will have no harvest; by neglect of reaping, the harvest would rot in the fields. No worldly interest can prosper where there is neglect; and why may it not be so in religion? There is nothing in earthly affairs that is valuable that will not be ruined if it is not attended to - and why may it not be so with the concerns of the soul? Let no one infer, therefore, that because he is not a drunkard, or an adulterer, or a murderer, that, therefore, he will be saved. Such an inference would be as irrational as it would be for a man to infer that because he is not a murderer his farm will produce a harvest, or that because he is not an adulterer therefore his merchandise will take care of itself. Salvation would be worth nothing if it cost no effort - and there will be no salvation where no effort is put forth.

So great salvation - . Salvation from sin and from hell. It is called "great" because:

(1) Its author is great. This is perhaps the main idea in this passage. It "began to be spoken by the Lord;" it had for its author the Son of God, who is so much superior to the angels; whom the angels were required to worship Hebrews 1:6; who is expressly called God Hebrews 1:8; who made all things, and who is eternal; Hebrews 1:10-12. A system of salvation promulgated by him "must" be of infinite importance, and have a claim to the attention of man.

(2) it is "great" because it saves from great sins. It is adapted to deliver from all sins, no matter how aggravated. No one is saved who feels that his sins are small, or that they are of no consequence. Each one sees his sins to be black and aggravated, and each one who enters heaven, will go there feeling and confessing that it is a great salvation which has brought such a sinner there. Besides, this salvation delivers from all sin - no matter how gross and aggravated. The adulterer, the murderer, the blasphemer, may come and be saved, and the salvation which redeems such sinners from eternal ruin is "great."

(3) it is great because it saves from great dangers. The danger of an eternal hell besets the path of each one. All do not see it; and all will not believe it when told of it. But this danger hovers over the path of every mortal. The danger of an eternal hell! Salvation from everlasting burnings! Deliverance from unending ruin! Surely that salvation must be great which shall save from such a doom! If that salvation is neglected, that danger still hangs over each and every man. The gospel did not create that danger - it came to deliver from it. Whether the gospel be true or false, each man is by nature exposed to eternal death - just as each one is exposed to temporal death whether the doctrine of the immortality of the soul and of the resurrection be true or false. The gospel comes to provide a remedy for dangers and woes - it does not create them; it comes to deliver people from great dangers - not to plunge them into them. "Back of the gospel," and before it was preached at all, people were in danger of everlasting punishment, and that system which came to proclaim deliverance from such a danger, is great.

(4) the salvation itself is great in heaven. It exalts people to infinite honors, and places on their heads an eternal crown. Heaven with all its glories is offered to us; and such a deliverance, and such an elevation to eternal honors, deserves to be called great. If that is neglected, there is no other salvation; and man must be inevitably destroyed.

(5) it is "great" because it was effected by infinite displays of power, and wisdom, and love. It was procured by the incarnation and humiliation of the Son of God. It was accomplished amidst great sufferings and self-denials. It was attended with great miracles. The tempest was stilled, and the deaf were made to hear, and the blind to see, and the dead were raised, and the sun was darkened, and the rocks were rent. The whole series of wonders connected with the incarnation and death of the Lord Jesus, was such as the world had not seen elsewhere, and such as was suited to hold the race in mute admiration and astonishment. If this be so, then religion is no trifle. It is not a matter of little importance whether we embrace it or not. It is the most momentous of all the concerns that pertain to man; and has a claim on his attention which nothing else can have. Yet the mass of people live in the "neglect" of it. It is not that they are professedly atheists, or deists, or that they are immoral or profane; it is not that they oppose it, and ridicule it, and despise it; it is that they simply "neglect" it. They pass it by. They attend to other things. They are busy with their pleasures, or in their counting-houses, in their workshops, or on their farms; they are engaged in politics, or in bookmaking, and they "neglect" religion now as a thing of small importance - proposing to attend to it hereafter, as if they acted on the principle that everything else was to be attended to before religion.

Which at the first - Greek "Which received the beginning of being spoken." The meaning is correctly expressed in our translation. Christ "began" to preach the gospel; the apostles followed him. John prepared the way; but the Saviour was properly the first preacher of the gospel.

By the Lord - By the Lord Jesus; see notes on Acts 1:24.

And was confirmed unto us ... - They who heard him preach, that is, the apostles, were witnesses of what he said, and certified us of its truth. When the apostle here says "us," he means the church at large. Christians were assured of the truth of what the Lord Jesus spake by the testimony of the apostles; or the apostles communicated it to those who had not heard him in such a manner as to leave no room for doubt.

God also bearing them witness - By miracles. Giving them the sanction of his authority, or showing that they were sent by him. No man can work a miracle by his own power. When the dead are raised, the deaf made to hear and the blind to see by a word, it is the power of God alone that does it. He thus becomes a "witness" to the divine appointment of him by whose instrumentality the miracle is performed; or furnishes an attestation that what he says is true; see notes on Acts 14:3.

With signs and wonders. - These words are usually connected in the New Testament. The word rendered "signs" - σημεῖον sēmeion - means any miraculous event that is suited to show that what had been predicted by a prophet would certainly take place; see Matthew 12:38; compare note on Isaiah 7:11. A "wonder" - τέρας teras - denotes a portent, or prodigy - something that is suited to excite wonder or amazement - and hence, a miracle. The words together refer to the various miracles which were performed by the Lord Jesus and his apostles, designed to confirm the truth of the Christian religion.

And with divers miracles. - Various miracles, such as healing the sick, raising the dead, etc. The miracles were not of one class merely, but were various, so that all pretence of deception should be taken away.

And gifts of the Holy Ghost. - Margin, "Distributions." The various influences of the Holy Spirit enabling them to speak different languages, and to perform works beyond the power of man; see notes on 1 Corinthians 12:4-11.

According to his will - As he chose. He acted as a sovereign in this. He gave them where he pleased, and imparted them in such measure as he chose. The sense of this whole passage is, "The gospel has been promulgated to man in a solemn manner. It was first published by the Lord of glory himself. It was confirmed by the most impressive and solemn miracles. It is undoubtedly a revelation from heaven; was given in more solemn circumstances than the Law of Moses, and its threatenings are more to be dreaded than those of the Law. Beware, therefore, how you trifle with it, or disregard it. It cannot be neglected with safety; its neglect or rejection must be attended with condemnation."

For unto the angels hath he not put in subjection - In this verse the apostle returns to the subject which he had been discussing in Hebrews 1:1-14 - the superiority of the Messiah to the angels. From that subject he had been diverted Hebrews 2:1-4, by showing them what must be the consequences of defection from Christianity, and the danger of neglecting it. Having shown that, he now proceeds with the discussion, and shows that an honor had been conferred on the Lord Jesus which had never been bestowed on the angels - to wit, the "supremacy over this world." This he does by proving from the Old Testament that such a dominion was given to "man" Hebrews 2:6-8, and that this dominion was in fact exercised by the Lord Jesus; Hebrews 2:9. At the same time, he meets an objection which a Jew would be likely to make. It is, that Jesus appeared to be far inferior to the angels. He was a man of a humble condition. He was poor, and despised. He had none of the external honor which was shown to Moses - the founder of the Jewish economy; none of the apparent honor which belonged to angelic beings. This implied objection he removes by showing the reason why he became so. It was proper, since he came to redeem man, that he should be a man, and not take on himself the nature of angels; and for the same reason it was proper that he should be subjected to sufferings, and be made a man of sorrows; Hebrews 2:10-17. The remark of the apostle in the verse before us is, that God had never put the world in subjection to the angels as he had to the Lord Jesus. They had no jurisdiction over it; they were mere ministering spirits; but the world had been put under the dominion of the Lord Jesus.

The world to come - The word rendered here "world" - οἰκουμένη oikoumenē - means properly the "inhabited," or "inhabitable" world; see Matthew 24:14; Luke 2:1; Luke 4:5; Luke 21:26 (Greek); Acts 11:28; Acts 17:6, Acts 17:31; Acts 19:27; Acts 24:5; Romans 10:18; Hebrews 1:6; Revelation 3:10; Revelation 12:9; Revelation 16:14 - in all which places, but one, it is rendered "world." It occurs nowhere else in the New Testament. The proper meaning is the world or earth considered as inhabitable - and here the jurisdiction refers to the control over man, or the dwellers on the earth. The phrase "the world to come," occurs not unfrequently in the New Testament; compare Ephesians 2:7; 1 Corinthians 10:11; Hebrews 6:5. The same phrase "the world to come," צולם ‛owlaam הבּא habaa' - occurs often in the Jewish writings. According to Buxtorf (Lexicon Ch. Talm. Rab.) it means, as some suppose, "the world which is to exist after this world is destroyed, and after the resurrection of the dead, when souls shall be again united to their bodies." By others it is supposed to mean "the days of the Messiah, when he shall reign on the earth." To me it seems to be clear that the phrase here means, "the world under the Messiah" - the world, age, or dispensation which was to succeed the Jewish, and which was familiarly known to them as "the world to come;" and the idea is, that that world, or age, was placed under the jurisdiction of the Christ, and not of the angels. This point the apostle proceeds to make out; compare notes on Isaiah 2:2.

Whereof we speak - . "Of which I am writing;" that is, of the Christian religion, or the reign of the Messiah.

But one in a certain place testified - The apostle was writing to those who were supposed to be familiar with the Hebrew Scriptures, and where it would be necessary only to make a reference in general without mentioning the name. The place which is quoted here is Psalm 8:4-6. The "argument" of the apostle is this, that there stood in the sacred Scriptures a declaration that "all things were placed under the control and jurisdiction of man," but that that had not yet been accomplished. It was not true (Hebrews 2:8) that all things were subject to him, and the complete truth of that declaration would be found only in the jurisdiction conferred on the Messiah - the man by way of eminence - the incarnate Son of God. It would not occur to anyone probably in reading the Psalm that the verse here quoted had any reference to the Messiah. It seems to relate to the dominion which God had given man over his works in this lower world, or to the fact that he was made lord over all things.

That dominion is apparent, to a considerable extent, everywhere, and is a standing proof of the truth of what is recorded in Genesis 1:26, that God originally gave dominion to man over the creatures on earth, since it is only by this supposition that it can be accounted for that the horse, and the elephant, and the ox, and even the panther and the lion, are subject to the control of man. The argument of Paul seems to be this: Originally this control was given to man. It was absolute and entire. All things were subject to him, and all obeyed. Man was made a little lower than the angels, and was the undisputed lord of this lower world. He was in a state of innocence. But he rebelled, and this dominion has been in some measure lost. It is found complete only in the "second man the Lord from heaven" 1 Corinthians 15:47, the Lord Jesus to whom this control is absolutely given. He comes up to the complete idea of man - man as he was in innocence, and man as he was described by the Psalmist, as having been made a little lower than the angels, and having entire dominion over the world.

Much difficulty has been felt by commentators in regard to this passage, and to the principle on which it is quoted. The above seems to me to be what is most probably true. There are two other methods by which an attempt has been made to explain it. One is, that Paul uses the words here by way of "allusion," or "accommodation" (Doddridge), as words that will express his meaning, without designing to say that the Psalm originally had any reference to the Messiah. Most of the later commentators accord with this opinion. The other opinion is, that David originally referred to the Messiah - that he was deeply and gratefully affected in view of the honor that God had conferred on him; and that in looking down by faith on the posterity that God had promised him (see 2 Samuel 7:16), he saw one among his own descendants to whom God would give this wide dominion, and expresses himself in the elevated language of praise. This opinion is defended by Prof. Stuart; see his Commentary on Hebrews, Excursus IX.

(That the grand and ultimate reference, in Psalm 8:1-9, is to the person of the Messiah, none can reasonably doubt. Both our Lord and his apostles have affirmed it; Matthew 21:15-16; 1 Corinthians 15:27; Ephesians 1:22. Add to these, the place before us, where - as the quotation is introduced "in the midst of an argument, and by way of proof" - the idea of "accommodation" is inconsistent with the wisdom and honesty of the apostles, and therefore inadmissible. The opposite extreme, however, of "sole and original" reference to the Messiah is not so certain. There is a more obvious and primary reference, which at once strikes the reader of the Psalm, and which, therefore, should not be rejected, until disproved. The conjecture, which a learned author mentioned above, has made, regarding the course of thought in the Psalmist's mind, supposing him to have been occupied with the contemplation of the covenant, as recorded in 2 Samuel 7 and of that illustrious descendant, who should be the Son of God, and on whom should be conferred universal empire - at the very time in which he composed the Psalm - is ingenious, but not satisfactory.

The least objectionable view is that of primary and secondary, or prophetic reference. This relieves us from the necessity of setting aside the obvious sense of the original place, and, at the same time, preserves the more exalted sense, which our Lord and his apostles have attached to it, and the Spirit of course intended to convey. And in order to preserve this last sense, it is not necessary to ascertain what was the course of feeling in the Psalmist's mind, or whether "he" really had the Messiah in view, since the prophets, on many occasions, might be ignorant of the full import of the words which the Holy Ghost dictated to them. This view, moreover, is all that the necessity of the case demands. It suits the apostle's argument, since the great and prophetic reference is to the Messiah. It presents, also, a complete πληρωσις plērōsis of Psalm 8:1-9, which it is allowed on all hands the primary reference alone could not do. It is sufficiently clear that such universal dominion belongs not to man, in his present fallen state. Even if it be allowed that the contemplation of David regarded "man as innocent, as he was when created," yet absolutely universal dominion did not belong to Adam. Christ alone is Lord of all. Creation animate and inanimate is subject to him.

Here then we have what has been well styled: "the safe middle point, the μέτρον ἀριστὸν metron ariston, between the two extremes of supposing this, and such like passages, to belong only to the Messiah, or only to him concerning whom they were first spoken." This middle point has been ably defended by Dr. Middleton. "Indeed." says he, "on no other hypothesis can we avoid one of two great difficulties; for else we must assert that the multitudes of applications made by Christ and his apostles are fanciful and unauthorized, and wholly inadequate to prove the points for which they are cited; or, on the other band, we must believe that the obvious and natural sense of such passages was never intended, and that it is a mere illusion. Of Psalm 8:1-9 the primary import is so certain that it could not be mistaken." The only objection to this double reference, worthy of being noticed, is connected with the clause, Ἠλαττωσας αὐτον βραχύτι παρ ̓ ἀγγελους Ēlattōsas auton brachuti par angelous, which, it is affirmed, must possess two senses, not only different, but opposite and contradictory.

In its primary application to man, the idea is plainly that of exaltation and honor. Such was the dignity of man that he was made "but a little" lower than the angels; on the other hand, the secondary, or prophetic application, gives to the language the sense of humiliation or depression. For, considering the original dignity of Christ, the being made lower than the angels, cannot otherwise be regarded. But may not the clause, in both applications, have the idea of exaltation attached to it? If so, the objection is at once met. And that this is the case has, we think, been satisfactorily made out. "What," asks Prof. Stuart "is his (Paul's) design?" To prove that Christ in his human nature is exalted above angels. How does he undertake to prove this? First by showing that this nature is made but little inferior to that of the angels, and next that it has been exalted to the empire of the world." This note has been extended to such length, because it involves a "principle" applicable to a multitude of passages. On the whole, it may be observed in reference to all these cases of quotation, that the mind of the pious and humble reader will not be greatly distressed by any difficulties connected with their application, but will ever rest satisfied with the assertion and authority of people, who spake as they were moved by the Holy Spirit.)

What is man ... - What is there in man that entitles him to so much notice? Why has God conferred on him so signal honors? Why has he placed him over the works of his hands? He seems so insignificant; his life is so much like a vapor; he so soon disappears, that the question may well be asked why this extraordinary dominion is given him? He is so sinful also, and so unworthy; so much unlike God, and so passionate and revengeful; is so prone to abuse his dominion, that it may well be asked why God has given it to him? Who would suppose that God would give such a dominion over his creatures to one who was so prone to abuse it as man has shown himself to be? He is so feeble, also, compared with other creatures - even of those which are made subject to him - that the question may well be asked why God has conceded it to him? Such question may be asked when we contemplate man as he is. But similar questions may be asked, if, as was probably the case, the Psalm here be supposed to have had reference to man "as he was created."

Why was one so feeble, and so comparatively without strength, placed over this lower world, and the earth made subject to his control? Why is it that when the heavens are so vast and glorious Psalm 8:3, God has taken such notice of man? Of what consequence can he be amidst works so wonderful? "When I look on the heavens and survey their greatness and their glory," is the sentiment of David, "why is it that man has attracted so much notice, and that he has not been wholly overlooked in the vastness of the works of the Almighty? Why is it that instead of this he has been exalted to so much dignity and honor?" This question, thus considered, strikes us with more force now than it could have struck David. Let anyone sit down and contemplate the heavens as they are disclosed by the discoveries of modern astronomy, and he may well ask the question, "What is man that he should have attracted the attention of God, and been the object of so much care?"

The same question would not have been inappropriate to David if the Psalm be supposed to have had reference originally to the Messiah, and if he was speaking of himself particularly as the ancestor of the Messiah. "What is man; what am I; what can any of my descendants be, who must be of mortal frame, that this dominion should be given him? Why should anyone of a race so feeble, so ignorant, so imperfect, be exalted to such honor?" We may ask the question here, and it may be asked in heaven with pertinency and with power, 'Why was man so honored as to be united to the Godhead? Why did the Deity appear in the human form? What was there in man that should entitle him to this honor of being united to the Divinity, and of being thus exalted above the angels?' The wonder is not yet solved; and we may well suppose that the angelic ranks look with amazement - but without envy - on the fact that "man," by his union with the Deity in the person of the Lord Jesus, has been raised above them in rank and in glory. "Or the son of man." This phrase means the same as "man," and is used merely to give variety to the mode of expression. Such a change or variety in words and phrases, when the same thing is intended, occurs constantly in Hebrew poetry. The name "son of man" is often given to Christ to denote his intimate connection with our race, and the interest which he felt in us, and is the common term which the Saviour uses when speaking of himself. Here it means "man," and maybe applied to human nature everywhere - and therefore to human nature in the person of the Messiah.

That thou visitest him - That thou shouldst regard him or treat him with so much honor. Why is he the object of so much interest to the Divine Mind?

Thou madest him a little lower than the angels - Margin, "A little while inferior to." The Greek may here mean a little inferior in rank, or inferior for a little time. But the probable meaning is, that it refers to inferiority of rank. Such is its obvious sense in Psalm 8:1-9, from which this is quoted. The meaning is, that God had made man but little inferior to the angels in rank. He was inferior, but still God had exalted him almost to their rank. Feeble, and weak, and dying as he was, God had exalted him, and had given him a dominion and a rank almost like that of the angels. The wonder of the Psalmist is, that God had given to human nature so much honor - a wonder that is not at all diminished when we think of the honor done to man by his connection with the divine nature in the person of the Lord Jesus. If in contemplating the race as it appears; if when we look at the dominion of man over the lower world, we are amazed that God has bestowed so much honor on our nature, how much more should we wonder that he has honored man by his connection with the divinity. Paul applies this to the Lord Jesus. His object is to show that he is superior to the angels. In doing this he shows that he had a nature given him in itself but little inferior to the angels, and then that that had been exalted to a rank and dominion far above theirs. That such honor should be put on "man" is what is suited to excite amazement, and well may one continue to ask why it has been done? When we survey the heavens, and contemplate their glories, and think of the exalted rank of other beings, we may well inquire why has such honor been conferred on man?

Thou crownedst him with glory and honor. - That is, with exalted honor. Glory and honor here are nearly synonymous. The meaning is, that elevated honor had been conferred on human nature. A most exalted and extended dominion had been given to "man," which showed that God had greatly honored him. This appeared eminently in the person of the Lord Jesus, "the exalted Man," to whom this dominion was given in the widest extent.

And didst set him over ... - "Man" has been placed over the other works of God:

(1) by the original appointment Genesis 1:26;

(2) man at large - though fallen, sinful, feeble, dying;

(3) man, eminently in the person of the Lord Jesus, in whom human nature has received its chief exaltation. This is what is particularly in the eye of the apostle - and the language of the Psalm will accurately express this exaltation.