(6) But one in a certain place.--Better, somewhere. The expression is perfectly indefinite (comp. Hebrews 4:4). As a rule, the words of Scripture are in this Epistle quoted as God's own utterances; and though the nature of the quotation (which is an address to God) made this impossible here, the writer seems gladly to avoid the mention of the human prophet, perhaps as distracting the thought from the divine prophecy. This studious indefiniteness in citation is common in Philo, and sometimes occurs where he cannot possibly have been in doubt as to the source of his quotation.
Testified.--That is, in Biblical usage, solemnly declared: the words are no light exclamation of wonder. The quotation which follows (from Psalm 8:4-6) agrees verbally with the LXX. version. The only point of doubt is whether the last clause of Hebrews 2:7 was included in the quotation, as in some very good ancient authorities it is absent from the text. The weight of external evidence is certainly in its favour; but it is easier to see how a scribe may have introduced the clause through his familiarity with the Psalm than to explain its omission if it stood in the original text of this Epistle. The Greek translation here faithfully represents the Hebrew, except in one point. For "a little lower than the angels," the Hebrew text has "a little less than God." The change (which is similar to that noticed in Hebrews 1:6) was probably introduced by the translators on a principle which we may often trace in their work--a wish to tone down expressions relating to the Deity which seemed strong or bold. In quoting the passage the writer does not depart from the rendering most familiar to the readers of the Greek Bible; but, though the clause in its altered form accords well with what had preceded the quotation, and, so to speak, more completely interweaves the words of the Psalm with the context in which they are here placed, yet no stress is laid on "angels." The argument of this section would not be affected materially if the true rendering of the Hebrew were restored. The eighth Psalm is an expression of amazement that God, who has "set His glory upon the heavens," should deign to remember man. Not only is He "mindful of man," but He has made him but "little less than God," "crowned him with honour," given him "dominion over" all His works. The original blessing pronounced on man (Genesis 1:28) is clearly in the Psalmist's thought, and suggests his words. The language which here precedes (Hebrews 2:5) and follows (Hebrews 2:8) shows that the last clause ("thou didst subject all things under his feet") bears the stress of the quotation. (That the same words are the groundwork of 1 Corinthians 15:24-28 is one of the most interesting coincidences between this Epistle and St. Paul.) It is easy to see, therefore, for what purpose these verses are here adduced. Not to angels is "the world to come" subjected: in the Scripture there are found words declaring that a divine decree has subjected all things to man. How the thought is combined with the argument of the whole passage will be seen in Hebrews 2:9. A question at once arises: Did the meaning here assigned to the Psalm exist in David's thought? If not, on what principle does this application rest? David had in mind the words of the primal blessing, and probably did not himself think of more than those words seemed to imply. But the complete meaning of God's words can be learnt only when they are fulfilled in history. To Him who speaks in Scripture the material dominion was the symbol of a higher and a universal rule, to be fulfilled in the Son of Man when the fulness of time should come. The Psalm is not directly Messianic,--it relates to man; but it is through the Man Christ Jesus that it receives its complete fulfilment for mankind.
Verse 6. - But one in a certain place (or, somewhere) testified, saying. The phrase does not imply uncertainty as to the passage cited. It is one used by Philo when exact reference is not necessary. It is equivalent to "but we do find the following testimony with regard to man." We say to man; for the eighth psalm, from which the citation comes, evidently refers to man generally; not primarily or distinctively to the Messiah. Nor does it appear to have been ranked by the Jews among the Messianic psalms. It would be arbitrary interpretation to assign to it (as some have done) an original meaning of which it contains no signs. This being the case, how are we to explain its application to Christ, which is not confined to this passage, but is found also in 1 Corinthians 15:27? There is no real difficulty. True, the psalm speaks of man only; but it is of man regarded according to the ideal position assigned to him in Genesis 1, as God's vicegerent. Man as he now is (says the writer of this Epistle) does not fulfill this ideal; but Christ, the Son of man, and the Exalter of humanity, does. Therefore in him we find the complete fulfillment of the meaning of the psalm. If it be still objected that the application (in which sovereignty over all created things is inferred) transcends the meaning of the psalm, which refers to this earth only - πάντα in ver. 6. of the psalm being taken in a wider sense than seems justified by the following verses, which confine the application to earthly creatures, it may be replied
(1) that the idea of the psalmist is to be gathered, not only from Genesis 1:28, which he quotes, but, further, from the whole purport of Genesis 1, of which the psalm is a lyrical expression, including the conception of man having been made in God's image, and invested with a sovereignty little short of Divine;
(2) that, if the application does transcend the scope of the psalm, it was open to an inspired writer of the New Testament thus to extend its meaning, as seen in the new light from Christ. Taking the latter view, we have but to put the argument thus, in order to see its force and legitimacy: In Psalm 8. (read in connection with Genesis 1, on which it is founded) a position is assigned to man which at present he does not realize; but its whole idea is fulfilled, and more than fulfilled, in Christ. It is to be observed that the original reference of the psalm to man generally is not only evident in itself, but also essential to the writer's argument. For he is now passing from the view set forth in Hebrews 1, of what the SON is in himself, to the further view of his participation in humanity, in order to exalt humanity to the position forfeited through sin; and thus (as has been shown in the foregoing summary) to lead up to the idea of his being our great High Priest. What is man, that thou art mindful of him? or the son of man, that thou visitest him? In the psalm this exclamation comes after a contemplation of the starry heavens, which had impressed the psalmist's mind with a sense of God's transcendent glory. In contrast with this glory, man's insignificance and unworthiness occur to him, as they have similarly occurred to many; but, at the same time, he thought of the high position assigned to man in the account of the creation, on which position he next enlarges. He asks how it can be that man, being what he is now, can be of such high estate. Thus the Epistle carries out truly the idea of the psalm, which is that man's appointed position in the scale of things is beyond what he seems now to realize.
2:5-9 Neither the state in which the church is at present, nor its more completely restored state, when the prince of this world shall be cast out, and the kingdoms of the earth become the kingdom of Christ, is left to the government of the angels: Christ will take to him his great power, and will reign. And what is the moving cause of all the kindness God shows to men in giving Christ for them and to them? it is the grace of God. As a reward of Christ's humiliation in suffering death, he has unlimited dominion over all things; thus this ancient scripture was fulfilled in him. Thus God has done wonderful things for us in creation and providence, but for these we have made the basest returns.
But one in a certain place testified,.... That is, David, for he is the penman of the psalm, out of which the following words are taken; and though his name is not mentioned by the apostle, nor the particular place, or the psalm pointed at, as in Acts 13:33 yet this was not through ignorance of either, nor out of disrespect to the penman; but because the apostle is writing to Jews, who were conversant with the Scriptures, and knew full well who said the words, and where they were: and it is usual with the Jews to cite passages in this manner; and the form by which the passage is introduced, by the word testified, is quite agreeable to their way of citing Scripture, of which there is another instance in Hebrews 7:17 and I think that this form is only used in this epistle to the Hebrews, with which they were acquainted: it is common with them to say, , "the law testified" (e), as it is said in such or such a place; and here the apostle produces a passage, as a witness and testimony of the truth of what he had said, that the Gospel dispensation is not put in subjection to angels, but to the Messiah: the passage stands in Psalm 8:4 which psalm belongs to the times of the Messiah, as appears from the non-application of it to others; and from the application of a passage in it to the children in his time, Matthew 21:16 by Christ himself, and of the passage here by the apostle; nor in any other time was the name of the Lord excellent in all the earth, with which the psalm begins and concludes:
Saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him? this is not to be understood of mankind in general: not of man in a state of innocence; there were no babes nor sucklings in paradise, nor enemies to restrain; "Enosh", the word for man, signifies a frail mortal man, which Adam then was not; nor could he be called the son of man; nor can it so well suit with him, to be said to be made a little lower than the angels, and then crowned with glory and honour: nor of man as fallen, for all things are not subjected unto him; but of Christ, with whom everything agrees, as the name by which he is called, "Enosh", a frail man; for he was a man encompassed with infirmities; of no note and esteem among men; a man of sorrows, and acquainted with griefs; was subject to death, and did die; and is often called the son of man: what is said of him suits with him, as that God was "mindful of him"; which may be expressive of his love and delight in, and choice of his human nature, to be taken into union with his divine person; and of his counsel and covenant in preparing it for him; and of his uniting it to his person; and of his providential care of it, and great affection for it; of his unction of it, and of his great regard to it in its sufferings, by supporting it, and in raising it from the dead: and also that he "visited" him; not in a way of wrath, but of favour, with his presence, with the gifts and graces of his Spirit, with divine supports, and spiritual peace and joy; all which in itself it was not deserving of, nor could it claim; and therefore these things are spoken of as favours, and in a way of admiration.
(e) T. Bab. Sanhedrin, fol. 37. 1. Maimon. Hilchot Yesode Hattorsh, 3. 7. sect. 6. & Melachim, c. 11. sect. 1. Vid. Aben Ezra in Leviticus 16.8.
Testified.--That is, in Biblical usage, solemnly declared: the words are no light exclamation of wonder. The quotation which follows (from Psalm 8:4-6) agrees verbally with the LXX. version. The only point of doubt is whether the last clause of Hebrews 2:7 was included in the quotation, as in some very good ancient authorities it is absent from the text. The weight of external evidence is certainly in its favour; but it is easier to see how a scribe may have introduced the clause through his familiarity with the Psalm than to explain its omission if it stood in the original text of this Epistle. The Greek translation here faithfully represents the Hebrew, except in one point. For "a little lower than the angels," the Hebrew text has "a little less than God." The change (which is similar to that noticed in Hebrews 1:6) was probably introduced by the translators on a principle which we may often trace in their work--a wish to tone down expressions relating to the Deity which seemed strong or bold. In quoting the passage the writer does not depart from the rendering most familiar to the readers of the Greek Bible; but, though the clause in its altered form accords well with what had preceded the quotation, and, so to speak, more completely interweaves the words of the Psalm with the context in which they are here placed, yet no stress is laid on "angels." The argument of this section would not be affected materially if the true rendering of the Hebrew were restored. The eighth Psalm is an expression of amazement that God, who has "set His glory upon the heavens," should deign to remember man. Not only is He "mindful of man," but He has made him but "little less than God," "crowned him with honour," given him "dominion over" all His works. The original blessing pronounced on man (Genesis 1:28) is clearly in the Psalmist's thought, and suggests his words. The language which here precedes (Hebrews 2:5) and follows (Hebrews 2:8) shows that the last clause ("thou didst subject all things under his feet") bears the stress of the quotation. (That the same words are the groundwork of 1 Corinthians 15:24-28 is one of the most interesting coincidences between this Epistle and St. Paul.) It is easy to see, therefore, for what purpose these verses are here adduced. Not to angels is "the world to come" subjected: in the Scripture there are found words declaring that a divine decree has subjected all things to man. How the thought is combined with the argument of the whole passage will be seen in Hebrews 2:9. A question at once arises: Did the meaning here assigned to the Psalm exist in David's thought? If not, on what principle does this application rest? David had in mind the words of the primal blessing, and probably did not himself think of more than those words seemed to imply. But the complete meaning of God's words can be learnt only when they are fulfilled in history. To Him who speaks in Scripture the material dominion was the symbol of a higher and a universal rule, to be fulfilled in the Son of Man when the fulness of time should come. The Psalm is not directly Messianic,--it relates to man; but it is through the Man Christ Jesus that it receives its complete fulfilment for mankind.
(1) that the idea of the psalmist is to be gathered, not only from Genesis 1:28, which he quotes, but, further, from the whole purport of Genesis 1, of which the psalm is a lyrical expression, including the conception of man having been made in God's image, and invested with a sovereignty little short of Divine;
(2) that, if the application does transcend the scope of the psalm, it was open to an inspired writer of the New Testament thus to extend its meaning, as seen in the new light from Christ. Taking the latter view, we have but to put the argument thus, in order to see its force and legitimacy: In Psalm 8. (read in connection with Genesis 1, on which it is founded) a position is assigned to man which at present he does not realize; but its whole idea is fulfilled, and more than fulfilled, in Christ. It is to be observed that the original reference of the psalm to man generally is not only evident in itself, but also essential to the writer's argument. For he is now passing from the view set forth in Hebrews 1, of what the SON is in himself, to the further view of his participation in humanity, in order to exalt humanity to the position forfeited through sin; and thus (as has been shown in the foregoing summary) to lead up to the idea of his being our great High Priest. What is man, that thou art mindful of him? or the son of man, that thou visitest him? In the psalm this exclamation comes after a contemplation of the starry heavens, which had impressed the psalmist's mind with a sense of God's transcendent glory. In contrast with this glory, man's insignificance and unworthiness occur to him, as they have similarly occurred to many; but, at the same time, he thought of the high position assigned to man in the account of the creation, on which position he next enlarges. He asks how it can be that man, being what he is now, can be of such high estate. Thus the Epistle carries out truly the idea of the psalm, which is that man's appointed position in the scale of things is beyond what he seems now to realize.
Saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him? this is not to be understood of mankind in general: not of man in a state of innocence; there were no babes nor sucklings in paradise, nor enemies to restrain; "Enosh", the word for man, signifies a frail mortal man, which Adam then was not; nor could he be called the son of man; nor can it so well suit with him, to be said to be made a little lower than the angels, and then crowned with glory and honour: nor of man as fallen, for all things are not subjected unto him; but of Christ, with whom everything agrees, as the name by which he is called, "Enosh", a frail man; for he was a man encompassed with infirmities; of no note and esteem among men; a man of sorrows, and acquainted with griefs; was subject to death, and did die; and is often called the son of man: what is said of him suits with him, as that God was "mindful of him"; which may be expressive of his love and delight in, and choice of his human nature, to be taken into union with his divine person; and of his counsel and covenant in preparing it for him; and of his uniting it to his person; and of his providential care of it, and great affection for it; of his unction of it, and of his great regard to it in its sufferings, by supporting it, and in raising it from the dead: and also that he "visited" him; not in a way of wrath, but of favour, with his presence, with the gifts and graces of his Spirit, with divine supports, and spiritual peace and joy; all which in itself it was not deserving of, nor could it claim; and therefore these things are spoken of as favours, and in a way of admiration.
(e) T. Bab. Sanhedrin, fol. 37. 1. Maimon. Hilchot Yesode Hattorsh, 3. 7. sect. 6. & Melachim, c. 11. sect. 1. Vid. Aben Ezra in Leviticus 16.8.