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Selected Verse: Hebrews 2:9 - King James

Verse	Translation	Text
Heb 2:9	King James	But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
But--We see not man as yet exercising lordship over all things, "but rather, Him who was made a little lower than the angels (compare Luk 22:43), we behold (by faith: a different Greek verb from that for 'we see,' Heb 2:8, which expresses the impression which our eyes passively receive from objects around us; whereas, 'we behold,' or 'look at,' implies the direction and intention of one deliberately regarding something which he tries to see: so Heb 3:19; Heb 10:25, Greek), namely, Jesus, on account of His suffering of death, crowned," &c. He is already crowned, though unseen by us, save by faith; hereafter all things shall be subjected to Him visibly and fully. The ground of His exaltation is "on accoumt of His having suffered death" (Heb 2:10; Phi 2:8-9). that he by the grace of God-- (Tit 2:11; Tit 3:4). The reading of ORIGEN, "That He without God" (laying aside His Divinity; or, for every being save God: or perhaps alluding to His having been temporarily "forsaken," as the Sin-bearer, by the Father on the cross), is not supported by the manuscripts. The "that," &c., is connected with "crowned with glory," &c., thus: His exaltation after sufferings is the perfecting or consummation of His work (Heb 2:10) for us: without it His death would have been ineffectual; with it, and from it, flows the result that His tasting of death is available for (in behalf of, for the good of) every man. He is crowned as the Head in heaven of our common humanity, presenting His blood as the all-prevailing plea for us. This coronation above makes His death applicable for every individual man (observe the singular; not merely "for all men"), Heb 4:14; Heb 9:24; Jo1 2:2. "Taste death" implies His personal experimental undergoing of death: death of the body, and death (spiritually) of the soul, in His being forsaken of the Father. "As a physician first tastes his medicines to encourage his sick patient to take them, so Christ, when all men feared death, in order to persuade them to be bold in meeting it, tasted it Himself, though He had no need" [CHRYSOSTOM]. (Heb 2:14-15).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

But--We see not man as yet exercising lordship over all things, "but rather, Him who was made a little lower than the angels (compare Luk 22:43), we behold (by faith: a different Greek verb from that for 'we see,' Heb 2:8, which expresses the impression which our eyes passively receive from objects around us; whereas, 'we behold,' or 'look at,' implies the direction and intention of one deliberately regarding something which he tries to see: so Heb 3:19; Heb 10:25, Greek), namely, Jesus, on account of His suffering of death, crowned," &c. He is already crowned, though unseen by us, save by faith; hereafter all things shall be subjected to Him visibly and fully. The ground of His exaltation is "on accoumt of His having suffered death" (Heb 2:10; Phi 2:8-9).

that he by the grace of God-- (Tit 2:11; Tit 3:4). The reading of ORIGEN, "That He without God" (laying aside His Divinity; or, for every being save God: or perhaps alluding to His having been temporarily "forsaken," as the Sin-bearer, by the Father on the cross), is not supported by the manuscripts. The "that," &c., is connected with "crowned with glory," &c., thus: His exaltation after sufferings is the perfecting or consummation of His work (Heb 2:10) for us: without it His death would have been ineffectual; with it, and from it, flows the result that His tasting of death is available for (in behalf of, for the good of) every man. He is crowned as the Head in heaven of our common humanity, presenting His blood as the all-prevailing plea for us. This coronation above makes His death applicable for every individual man (observe the singular; not merely "for all men"), Heb 4:14; Heb 9:24; Jo1 2:2. "Taste death" implies His personal experimental undergoing of death: death of the body, and death (spiritually) of the soul, in His being forsaken of the Father. "As a physician first tastes his medicines to encourage his sick patient to take them, so Christ, when all men feared death, in order to persuade them to be bold in meeting it, tasted it Himself, though He had no need" [CHRYSOSTOM]. (Heb 2:14-15).

Notes on the Bible, by Albert Barnes, [1834]
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 Psa 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 Phi 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 Heb 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, Phi 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; Act 2:33; Mar 16:19. The meaning is, that he was crowned with the highest honor on account of his sufferings; compare Phi 2:8-9; Heb 12:2; Heb 5:7-9; Eph 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 Act 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 Phi 2:8-9, and Heb 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 Mat 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; Psa 11:6; Psa 73:10; Psa 75:8; Isa 51:17; Mat 20:22; Mat 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 Co2 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 Heb 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."

Notes on the Bible, by Albert Barnes, [1834]

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 Psa 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 Phi 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 Heb 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, Phi 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; Act 2:33; Mar 16:19. The meaning is, that he was crowned with the highest honor on account of his sufferings; compare Phi 2:8-9; Heb 12:2; Heb 5:7-9; Eph 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 Act 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 Phi 2:8-9, and Heb 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 Mat 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; Psa 11:6; Psa 73:10; Psa 75:8; Isa 51:17; Mat 20:22; Mat 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 Co2 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 Heb 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."

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
grace Grace (in salvation). (Heb 10:29); (Rom 3:24). (See Scofield) - (Joh 1:17).

Vincent's Word Studies, by Marvin R. Vincent [1886]
Jesus - made a little lower, etc. Repeated from Heb 2:7. To be subordinated to the angels is the same as being "made under the law," Gal 4:4. In that chapter Paul shows that the law under which the church in its state of pupilage was kept (Gal 3:23; Gal 4:3) was instituted through the mediation of angels (Gal 3:19). Then, as interchangeable with under the law, Paul has "enslaved under the elements (ὑπὸ τὰ στοιχεῖα) of the world" (Gal 4:3, Gal 4:9). These elements are elemental forces or spirits, as appears from a correct interpretation of Col 2:8, Col 2:20. 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 Heb 1:7, Heb 1:8). 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 Col 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 (ἀπεκδύσαμενος) having stripped off, revealing Christ as the head of every principality and power. God made a show or display of them (ἐδειγμάτισεν) as subordinate and subject to Christ. He thus boldly (ἐν παρρησίᾳ), by a bold stroke, put his own chosen ministers in subjection before the eyes of the world. See on Col 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 Heb 3:1; Heb 6:20; Heb 12:2. For the suffering of death crowned with glory and honor (διὰ τὸ πάθημα τοῦ θανάτου δόξῃ καὶ τιμῇ ἐστεφανωμένον) 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. Δια 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 Ti2 2:5. Exaltation was the logical result of Christ's humiliation (comp. Phi 2:9), not simply its recompense (comp. Mat 23:12; Luk 14:11; Luk 18:14). He was glorified in humiliation. "The humiliation is only the glory not yet begun." By the grace of God (χάριτι θεοῦ) 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 Joh 1:14. To be called to the office of "apostle and high-priest of our confession" (Heb 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 Joh 12:23, Joh 12:28; Joh 13:31, Joh 13:32, in which Jesus speaks of his approaching passion as itself his glorification. Comp. Heb 3:3. It was desirable to show to Jews who were tempted to stumble at the doctrine of a crucified Messiah (Gal 3:13), that there was a glory in humiliation. Should taste death (γεύσηται θανάτου) The phrase is found several times in the Gospels, as Mat 16:28; Mar 9:1; Luk 9:27; Joh 8:52. See on Luk 9:27; see on Joh 8:52. The following statement justifies the bold assertion of Heb 2:9. With a view to the recoil of Jewish readers from the thought of a suffering Messiah (Co1 1:23), the writer will show that Jesus' suffering and death were according to the divine fitness of things.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
It is done only with regard to Jesus, God - Man, who is now crowned with glory and honour - As a reward for his having suffered death. He was made a little lower than the angels - Who cannot either suffer or die. That by the grace of God, he might taste death - An expression denoting both the reality of his death, and the shortness of its continuance. For every man - That ever was or will be born into the world.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
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 endeavored 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 cheerfully 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, Mat 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, χαριτι Θεου, 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 χωρις 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 honor." 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 honor.

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¹⁴ Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil;
¹⁵ And deliver them who through fear of death were all their lifetime subject to bondage.

² And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.

²⁴ For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us:

¹⁴ Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession.

¹⁰ For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings.

⁴ But after that the kindness and love of God our Saviour toward man appeared,

¹¹ For the grace of God that bringeth salvation hath appeared to all men,

⁸ And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.
⁹ Wherefore God also hath highly exalted him, and given him a name which is above every name:

¹⁰ For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings.

²⁵ Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching.

¹⁹ So we see that they could not enter in because of unbelief.

⁸ Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him.

⁴³ And there appeared an angel unto him from heaven, strengthening him.

⁶ But one in a certain place testified, saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him?
⁷ Thou madest him a little lower than the angels; thou crownedst him with glory and honour, and didst set him over the works of thy hands:
⁸ Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him.
⁹ But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man.

¹⁴ For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead:

³⁹ And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt.

²² But Jesus answered and said, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? They say unto him, We are able.

¹⁷ Awake, awake, stand up, O Jerusalem, which hast drunk at the hand of the LORD the cup of his fury; thou hast drunken the dregs of the cup of trembling, and wrung them out.

⁸ For in the hand of the LORD there is a cup, and the wine is red; it is full of mixture; and he poureth out of the same: but the dregs thereof, all the wicked of the earth shall wring them out, and drink them.

¹⁰ Therefore his people return hither: and waters of a full cup are wrung out to them.

⁶ Upon the wicked he shall rain snares, fire and brimstone, and an horrible tempest: this shall be the portion of their cup.

²⁸ Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.

² Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.

¹⁹ Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord;

²⁰ Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places,
²¹ Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come:
²² And hath put all things under his feet, and gave him to be the head over all things to the church,
²³ Which is his body, the fulness of him that filleth all in all.

⁷ Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared;
⁸ Though he were a Son, yet learned he obedience by the things which he suffered;
⁹ And being made perfect, he became the author of eternal salvation unto all them that obey him;

² Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.

¹⁹ So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God.

³³ Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear.

¹⁶ For verily he took not on him the nature of angels; but he took on him the seed of Abraham.

¹ To the chief Musician upon Gittith, A Psalm of David. O LORD our Lord, how excellent is thy name in all the earth! who hast set thy glory above the heavens.
² Out of the mouth of babes and sucklings hast thou ordained strength because of thine enemies, that thou mightest still the enemy and the avenger.
³ When I consider thy heavens, the work of thy fingers, the moon and the stars, which thou hast ordained;
⁴ What is man, that thou art mindful of him? and the son of man, that thou visitest him?
⁵ For thou hast made him a little lower than the angels, and hast crowned him with glory and honour.
⁶ Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet:
⁷ All sheep and oxen, yea, and the beasts of the field;
⁸ The fowl of the air, and the fish of the sea, and whatsoever passeth through the paths of the seas.
⁹ O LORD our Lord, how excellent is thy name in all the earth!

¹⁷ For the law was given by Moses, but grace and truth came by Jesus Christ.

²⁴ Being justified freely by his grace through the redemption that is in Christ Jesus:

²⁹ Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?

²³ But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness;

⁹ But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man.

⁵² Then said the Jews unto him, Now we know that thou hast a devil. Abraham is dead, and the prophets; and thou sayest, If a man keep my saying, he shall never taste of death.

²⁷ But I tell you of a truth, there be some standing here, which shall not taste of death, till they see the kingdom of God.

⁵² Then said the Jews unto him, Now we know that thou hast a devil. Abraham is dead, and the prophets; and thou sayest, If a man keep my saying, he shall never taste of death.

²⁷ But I tell you of a truth, there be some standing here, which shall not taste of death, till they see the kingdom of God.

¹ And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power.

²⁸ Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.

¹³ Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree:

³ For this man was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house.

³² If God be glorified in him, God shall also glorify him in himself, and shall straightway glorify him.

³¹ Therefore, when he was gone out, Jesus said, Now is the Son of man glorified, and God is glorified in him.

²⁸ Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again.

²³ And Jesus answered them, saying, The hour is come, that the Son of man should be glorified.

¹ Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus;

¹⁴ And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.

¹⁴ I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.

¹¹ For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted.

¹² And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted.

⁹ Wherefore God also hath highly exalted him, and given him a name which is above every name:

⁵ And if a man also strive for masteries, yet is he not crowned, except he strive lawfully.

² Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.

²⁰ Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec.

¹ Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus;

¹⁵ And having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it.

⁸ But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom.

⁷ And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire.

²⁰ Wherefore if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances,

⁸ Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ.

⁹ But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage?

³ Even so we, when we were children, were in bondage under the elements of the world:

¹⁹ Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator.

³ Even so we, when we were children, were in bondage under the elements of the world:

²³ But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed.

⁴ But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law,

⁷ Thou madest him a little lower than the angels; thou crownedst him with glory and honour, and didst set him over the works of thy hands:

³⁹ And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt.