ヘブライ人への手紙 2:9

聖書日本語

9 ただ、「しばらくの間、御使たちよりも低い者とされた」イエスが、死の苦しみのゆえに、栄光とほまれとを冠として与えられたのを見る。それは、彼が神の恵みによって、すべての人のために死を味わわれるためであった。

Bible Verse Review
  from Treasury of Scripure Knowledge

Jesus: Hebrews 8:3, Hebrews 10:5, Genesis 3:15, Isaiah 7:14, Isaiah 11:1, Isaiah 53:2-10, Romans 8:3, Galatians 4:4, Philippians 2:7-9

for the: or, by the

crowned: Psalms 21:3-5, Acts 2:33, Revelation 19:12

by: John 3:16, Romans 5:8, Romans 5:18, Romans 8:32, 2 Corinthians 5:21, 2 Corinthians 6:1, 1 John 4:9, 1 John 4:10

taste: Matthew 6:28, Mark 9:1, Luke 9:27, John 8:52

for every: John 1:29, John 12:32, 2 Corinthians 5:15, 1 Timothy 2:6, 1 John 2:2, Revelation 5:9

Reciprocal: Exodus 28:2 - glory 2 Kings 11:12 - put the crown 1 Chronicles 29:25 - bestowed 2 Chronicles 23:11 - put upon Psalms 8:5 - thou Psalms 89:19 - exalted Psalms 110:7 - therefore Song of Solomon 3:11 - behold Song of Solomon 8:1 - find thee Ezekiel 34:24 - a prince Micah 2:13 - their Zechariah 3:5 - fair Zechariah 6:11 - make Matthew 16:28 - taste Luke 10:37 - He that John 3:35 - and John 10:17 - General John 10:18 - but John 12:24 - if John 13:3 - knowing John 14:28 - Father John 17:2 - As Acts 3:13 - hath Acts 3:22 - of your Acts 19:17 - the name Romans 5:15 - and the gift 2 Corinthians 5:14 - one Ephesians 1:20 - and set Ephesians 4:9 - the lower Philippians 2:9 - God 1 Timothy 3:16 - God 2 Timothy 2:5 - is he Titus 2:11 - the grace Hebrews 1:2 - appointed Hebrews 1:4 - so Hebrews 2:7 - madest Hebrews 3:3 - this 1 Peter 1:21 - gave Revelation 14:14 - a golden

Gill's Notes on the Bible

But we see Jesus,.... Not with bodily eyes, but with the eyes of the mind, and understanding; that he is Jesus, as the Syriac version reads; and that he is designed in the above words; and that he has all things made subject unto him; and that he was humbled, and now exalted, as follows:

who was made a little lower than the angels; in his state of humiliation; :-

for the suffering of death: this clause may be considered either as connected with the preceding; and then the sense is, that Jesus became lower than the angels, by, or through suffering death; in that respect he was lower than they, who die not; this proved him to be in a condition below them, and showed how pertinent the above words were to him, and how they were fulfilled in him: or with the following; and then the meaning is, that because Jesus suffered death in the room and stead of his people; humbled himself, and became obedient to death, even the death of the cross, when he was very low indeed, therefore he is

crowned with glory and honour; see Philippians 2:8 and

Philippians 2:8- :.

that he by the grace of God should taste death for every man; that is, Christ was made a little lower than the angels by becoming man, and assuming a body frail and mortal, that he might die for his church and people: to "taste death", is a Jewish phrase, often to be met with in Rabbinical writings; Philippians 2:8- : and signifies the truth and reality of his death, and the experience he had of the bitterness of it, it being attended with the wrath of God, and curse of the law; though he continued under it but for a little while, it was but a taste; and it includes all kinds of death, he tasted of the death of afflictions, being a man of sorrows all his days, and a corporeal death, and what was equivalent to an eternal one; and so some think the words will bear to be rendered, "that he by the grace of God might taste of every death"; which rendering of the words, if it could be established, as it is agreeable to the context, and to the analogy of faith, would remove all pretence of an argument from this place, in favour of the universal scheme: what moved God to make him lower than the angels, and deliver him up to death, was not any anger towards him, any disregard to him, or because he deserved it, but his "grace", free favour, and love to men; this moved him to provide him as a ransom; to preordain him to be the Lamb slain; to send him in the fulness of time, and give him up to justice and death: the Syriac version reads, "for God himself through his own grace tasted death for all"; Christ died, not merely as an example, or barely for the good of men, but as a surety, in their room and stead, and that not for every individual of mankind; for there are some he knows not; for some he does not pray; and there are some who will not be saved: the word "man" is not in the original text, it is only υπερ παντος, which may be taken either collectively, and be rendered "for the whole"; that is, the whole body, the church for whom Christ gave himself, and is the Saviour of; or distributively, and be translated, "for everyone"; for everyone of the sons God brings to glory, Hebrews 2:10 for everyone of the "brethren", whom Christ sanctifies, and he is not ashamed to own, and to whom he declares the name of God, Hebrews 2:11 for everyone of the members of the "church", in the midst of which he sung praise, Hebrews 2:12 for every one of the "children" God has given him, and for whose sake he took part of flesh and blood, Hebrews 2:13 and for everyone of the "seed" of Abraham, in a spiritual sense, whose nature he assumed, Hebrews 2:16.

Barnes' Notes on the Bible

But we see Jesus - We do not see that mankind has the extended dominion of which the Psalmist speaks elsewhere. But we see the fulfillment of it in Jesus, who was crowned with glory and honor, and who has received a dominion that is superior to that of the angels. The point of this is, not that he suffered, and not that he tasted death for every man; but that “on account of this,” or “as a reward” for thus suffering, he was crowned with glory and honor, and that he thus fulfilled all that David Psalms 8:1-9 had said of the dignity and honor of man. The object of the apostle is, to show that he was “exalted,” and in order to this he shows why it was - to wit, because he had suffered death to redeem man; compare Philippians 2:8-9.

Who was made a little lower than the angels. - That is, as a man, or when on earth. His assumed rank was inferior to that of the angels. He took upon himself not the nature of angels Hebrews 2:16, but the nature of man. The apostle is probably here answering some implied objections to the rank which it was claimed that the Lord Jesus had, or which might be urged to the views which he was defending. These objections were mainly two. First, that Jesus was a man; and secondly, that he suffered and died. If that was the fact, it was natural to ask how he could be superior to the angels? How could he have had the rank which was claimed for him? This he answers by showing first, that his condition as a man was “voluntarily” assumed - “he was made lower than the angels;” and secondly, by showing that as a consequence of his sufferings and death, he was immediately crowned with glory and honor. This state of humiliation became him in the great work which he had undertaken, and he was immediately exalted to universal dominion, and as Mediator was raised to a rank far above the angels.

For the suffering of death. - Margin, “By.” The meaning of the preposition rendered here “for” (διὰ dia, here governing the accusative) is, “on account of;” that is, Jesus on account of the sufferings of death, or in virtue of that, was crowned with glory and honor. His crowning was the result of his condescension and sufferings; see notes, Philippians 2:8-9. It does not here mean, as our translation would seem to imply, that he was made a little lower than the angels in order to suffer death, but that as a reward for having suffered death he was raised up to the right hand of God.

Crowned with glory and honor. - That is, at the right hand of God. He was raised up to heaven; Acts 2:33; Mark 16:19. The meaning is, that he was crowned with the highest honor on account of his sufferings; compare Philippians 2:8-9; Hebrews 12:2; Hebrews 5:7-9; Ephesians 1:20-23.

That he - . Or rather, “since he by the grace of God tasted death for every man.” The sense is, that after he had thus tasted death, and as a consequence of it, he was thus exalted. The word rendered here “that” - ὅπως hopōs - means usually and properly “that, so that, in order that, to the end that,” etc. But it may also mean “when, after that, after;” see the notes at Acts 3:19. This is the interpretation which is given by Prof. Stuart (in loc.), and this interpretation seems to be demanded by the connection. The general interpretation of the passage has been different. According to that, the sense is, “We see Jesus, for the suffering of death, crowned with glory and honor, so as that, by the grace of God, he might taste of death for every man;” see Robinson’s Lexicon on the word ὅπως hopōs, and Doddridge on the place. But it is natural to ask when Jesus was thus crowned with glory and honor? It was not before the crucifixion - for he was then poor and despised. The connection seems to require us to understand this of the glory to which he was exalted in heaven, and this was after his death, and could not be in order that he might taste of death. I am disposed, therefore, to regard this as teaching that the Lord Jesus was exalted to heaven in virtue of the atonement which he had made, and this accords with Philippians 2:8-9, and Hebrews 12:2. It accords both with “the fact” in the case, and with the design of the apostle in the argument before us.

By the grace of God - By the favor of God, or by his benevolent purpose toward people. It was not by any claim which man had, but was by his special favor.

Should taste death - Should die; or should experience death; see Matthew 16:28. Death seems to be represented as something bitter and unpalatable - something unpleasant - as an object may be to the taste. Or the language may be taken from a cup - since to experience calamity and sorrow is often represented as drinking a cup of woes; Psalms 11:6; Psalms 73:10; Psalms 75:8; Isaiah 51:17; Matthew 20:22; Matthew 26:39.

For every man - For all - Ὑπὲρ παντὸς Huper pantos - for each and all - whether Jew or Gentile, bond or free, high or low, elect or non-elect. How could words affirm more clearly that the atonement made by the Lord Jesus was unlimited in its nature and design? How can we express that idea in more clear or intelligible language? That this refers to the atonement is evident - for it says that he “tasted death” for them. The friends of the doctrine of general atonement do not desire any other than Scripture language in which to express their belief. It expresses it exactly - without any need of modification or explanation. The advocates of the doctrine of limited atonement cannot thus use Scripture language to express their belief. They cannot incorporate it with their creeds that the Lord Jesus “tasted death for every man.” They are compelled to modify it, to limit it, to explain it, in order to prevent error and misconception. But that system cannot be true which requires people to shape and modify the plain language of the Bible in order to keep people from error! compare the notes at 2 Corinthians 5:14, where this point is considered at length.

(With the author’s views on the doctrine of atonement we accord in the main; yet are here tempted to ask if the advocates of universal atonement would not be under the like necessity, of explaining, modifying, or “extending,” such passages as limit, or seem to limit, the atonement of Christ; and if in framing a creed, the advantage would not lie about equal on either side? Neither party would be contented to set down in it those scriptures which seemed least favorable to themselves without note or explanation. If this remark appears unjust, in as much as the universalist could admit into his creed, that “Christ laid down his life for the sheep,” though at the same time he believed further, that he laid it down not for them only, nay, not for them in any special sense “more than for others;” let it be observed that the limitation could just as well admit into his, that “Christ tasted death for every man,” or for all people, (Υπερ παντος Huper pantos) though he might believe further, not for all specially, not for all efficaciously, or with Prof. Stuart on the place, not for all universally, but “for all without distinction” that is, both Jew and Gentile. It is indeed difficult to say on which side explanation would be most needed.

In the case of the limited passage it would require to be observed first, that the atonement extended further than it intimated, and besides, that there was no special reference to the parties specified, the sheep, namely. There would be required, in truth, both extension and limitation, that is, if a creed were to be made, or a full view of opinion given. They seem to come nearest the truth on this subject, who deny neither the general nor special aspect of the atonement. On the one hand there is a large class of “universal passages,” which cannot be satisfactorily explained on any other principle than what regards the atonement as a great remedial plan, that rendered it consistent with the divine honor, to extend mercy to guilty people at large, and which would have been equally requisite had there been an intention to save one, or millions; numbers indeed not forming any part of the question. On the other hand, there is a large class of “special” texts, which cannot be explained without admitting, that while this atonement has reference to all, “yet God in providing it had a special design to save his people by it;” see the whole subject fully discussed, on the author’s note referred to above, and in the supplementary note, on the same passages, which contains a digest of the more recent controversies on the point.)

Hence, learn Hebrews 2:6-9, from the incarnation of the Son of God, and his exaltation to heaven, what an honor has been conferred on human nature. When we look on the weakness and sinfulness of our race, we may well ask, what is man that God should honor him or regard him? He is the creature of a day. He is feeble and dying. He is lost and degraded. Compared with the universe at large, he is a speck, an atom. He has done nothing to deserve the divine favor or notice, and when we look at the race at large we can do it only with sentiments of the deepest humiliation and mortification. But when we looker human nature in the person of the Lord Jesus, we see it honored there to a degree that is commensurate with all our desires, and that fills us with wonder. We feel that it is an honor to human nature - that it has done much to elevate man - when we look on such a man as Howard or Washington. But how much more has that nature been honored in the person of the Lord Jesus!

(1) What an honor to us it was that he should take our nature into intimate union with himself - passing by the angelic hosts, and becoming a man!

(2) What an honor it was that human nature there was so pure and holy; that “man” - everywhere else so degraded and vile - “could” be seen to be noble, and pure, and godlike!

(3) What an honor it was that the divinity should speak to people in connection with human nature, and perform such wonderful works - that the pure precepts of religion should come forth from human lips - the great doctrines of eternal life be uttered by “a man,” and that from human hands should go forth power to heal the sick and to raise the dead!

(4) What an honor to man it was that the atonement for sin should be made in his own nature, and that the universe should be attracted to that scene where one in our form, and with flesh and blood like our own, should perform that great work.

(5) What an honor it is to man that his own nature is exalted far above all heavens! That one in our form sits on the throne of the universe! That adoring angels fall prostrate before him! That to him is intrusted all power in heaven and on earth!

(6) What an honor to man that one in his nature should be appointed to judge the worlds! That one in our own form, and with a nature like ours, shall sit on the throne of judgment and pronounce the final doom on angels and human beings! Those assembled millions shall be constrained to bow before him, and receive their eternal doom from his hands! That prince and potentate - the illustrious dead of all past times, and the mighty men who are yet to live, shall all appear before him, and all receive from him there the sentence of their final destiny! I see, therefore, the most honor done to my nature as a man, not in the deeds of proud conquerors; not in the lives of sages and philanthropists; not in those who have carried their investigations farthest into the obscurities of matter and of mind; not in the splendid orators, poets, and historians of other times, or that now live - much as I may admire them, or feel it an honor to belong to a race which has produced such illustrious men - but in the fact that the Son of God has chosen a body like my own in which to dwell; in the inexpressible loveliness evinced in his pure morals, his benevolence, his blameless life; in the great deeds that he performed on earth; in the fact that it was this form that was chosen in which to make atonement for sin; in the honors that now cluster around him in heaven, and the glories that shall attend him when he shall come to judge the world.

“Princes to his imperial name.

Bend their bright scepters down;

Dominions, thrones, and powers rejoice,

To see him wear the crown.

“Archangels sound his lofty praise.

Through every heavenly street,

And lay their highest honors down,

Submissive at his feet.

“Those soft, those blessed feet of his,

That once rude iron tore -

High on a throne of light they stand,

And all the saints adore.

“His head, the dear, majestic head,

That cruel thorns did wound -

See - what immortal glories shine,

And circle it around!

“This is the Man, th’ exalted Man,

Whom we, unseen, adore;

But when our eyes behold his face,

Our hearts shall love him more.”

Clarke's Notes on the Bible

Verse Hebrews 2:9. Should taste death for every man. — In consequence of the fall of Adam, the whole human race became sinful in their nature, and in their practice added transgression to sinfulness of disposition, and thus became exposed to endless perdition. To redeem them Jesus Christ took on him the nature of man, and suffered the penalty due to their sins.

It was a custom in ancient times to take off criminals by making them drink a cup of poison. Socrates was adjudged to drink a cup of the juice of hemlock, by order of the Athenian magistrates: Πινειν το φαρμακον, αναγκαζοντων των Αρχοντων. The sentence was one of the most unjust ever pronounced on man. Socrates was not only innocent of every crime laid to his charge, but was the greatest benefactor to his country. He was duly conscious of the iniquity of his sentence, yet cheerfully submitted to his appointed fate; for when the officer brought in the poison, though his friends endeavoured to persuade him that he had yet a considerable time in which he might continue to live, yet, knowing that every purpose of life was now accomplished, he refused to avail himself of a few remaining moments, seized the cup, and drank off the poison with the utmost cheerfulness and alacrity; επισχομενος και μαλα ευχερως και ευκολως εξεπιε. Plato, Phaed. sub. fin. The reference in the text seems to point out the whole human race as being accused, tried, found guilty, and condemned, each having his own poisoned cup to drink; and Jesus, the wonderful Jesus, takes the cup out of the hand of each, and chearfully and with alacrity drinks off the dregs! Thus having drunk every man's poisoned cup, he tasted that death which they must have endured, had not their cup been drunk by another. Is not this the cup to which he refers, Matthew 26:39: O my Father, if it be possible, let this cup pass from me? But without his drinking it, the salvation of the world would have been impossible; and therefore he cheerfully drank it in the place of every human soul, and thus made atonement for the sin of the whole world: and this he did, χαριτιθεου, by the grace, mercy, or infinite goodness of God. Jesus Christ, incarnated, crucified, dying, rising, ascending to heaven, and becoming our Mediator at God's right hand, is the full proof of God's infinite love to the human race.

Instead of χαριτι Θεου, by the grace of God, some MSS. and the Syriac have χαριτι Θεου, without God, or God excepted; i.e. the manhood died, not the Deity. This was probably a marginal gloss, which has crept into the text of many MSS., and is quoted by some of the chief of the Greek and Latin fathers. Several critics contend that the verse should be read thus: "But we see Jesus, who for a little while was made less than angels, that by the grace of God he might taste death for every man, for the suffering of death crowned with glory and honour." Howsoever it be taken, the sense is nearly the same:

1. Jesus Christ was incarnated.

2. He suffered death as an expiatory victim.

3. The persons in whose behalf he suffered were the whole human race; every man-all human creatures.

4. This Jesus is now in a state of the highest glory and honour.