Hebrews 2:8Meaning & Commentary from the Church Fathers

Although this is said of mankind in general, it can more chiefly be referred to Christ according to the flesh. In particular, the words “He put all things under his feet” belong more to Him than to us. The Son of God visited us, beings of no account. Having assumed what is ours and united it to Himself, He became higher than all. “For when,” the Apostle continues, “He subjected all things to Him, He left nothing that is not subject to Him. But now we do not yet see all things subjected to Him.” The meaning of his words is this. Since he had said, “Until I make Thy enemies the footstool of Thy feet” (Heb. 1:13), the hearers could still have given themselves over to sorrow. Therefore, after inserting a few words, he brings forward this testimony, by which the former point is confirmed.

Since they were being persecuted and were suffering, they might have said: How can you say that all things have been subjected, when we are being driven out and persecuted by His enemies? Then they have not yet been subjected, and you are deceiving us. Therefore he says: do not be troubled and do not lose heart. All things will be subjected to Him. Scripture says, "He subjected." What will certainly happen, though it has not yet happened, is spoken of as already accomplished. Therefore do not grieve because you endure afflictions. The preaching has not yet conquered all. The time of perfect subjection has not yet come. Nevertheless, they will certainly be subjected.

Therefore, if He subjected all things to Him, He left nothing unsubjected to Him. Yet now we do not yet see all things subjected to Him. He said this about the idolaters and those who crucified Him.

“For in that He subjected all things to Him, He left nothing that is not subject to Him.” Since it was likely that some would say, “We see that the greater part of mankind resists and does not wish to worship Him. ” the Apostle necessarily added: “But now we do not yet see all things subjected to Him.” The Apostle had already said this above: “For He did not subject to Angels the world to come, of which we speak.” That is, in that life He will possess all things, and then even those who now resist will be subjected. Since he had called Him the Creator and Master of Angels, this seemed somewhat incredible to those who know the immortal nature of Angels and also know of the suffering of the Master Christ. Therefore the Apostle necessarily sets forth teaching about this as well.

Verses 6-8. “But one has testified somewhere, saying: What is man, that Thou art mindful of him? Or the son of man, that Thou visitest him? Thou hast made him a little lower than the Angels. Thou hast crowned him with glory and honor, and set him over the works of Thy hands. Thou hast put all things under his feet” (Ps. 8:5-7). The word “testified” is used in the sense of “uttered beforehand” or “foretold.” By the word “one,” though indefinite and without a name, he means David. He was speaking to those who knew David’s words and always kept them on their lips and in their memory. Although everything said here concerns the nature of all men, as was explained in the exposition of the Psalms, it is more fittingly applied to Christ according to the flesh.

The Apostle speaks of the age to come. Then, at once, at the end, he added: “But now we do not yet see all things subjected to Him. But we see Jesus, who was made a little lower than the Angels.” Therefore the words “What is man, that Thou art mindful of him?” (Heb. 2:6) refer to Jesus, for the things concerning humanity belong to Him. But since the Son Himself says, “Out of the mouths of infants and nursing children Thou hast perfected praise, because of Thine enemies” (Ps. 8:3), and, “I shall behold the heavens, the work of Thy fingers” (Ps. 8:4), no one can say that the man whom God remembered created Him who perfected praise.

One should know that the Nestorians err against Scripture, reading it thus: “that He, without God, might taste death for all” (Heb. 2:9). Inventing this, they say that Christ had an indwelling of God the Word, but not unity with Him. They claim that the Godhead was not in Christ at the time of His crucifixion, for, as they assert, the Apostle said: “that He might taste death without God.” But see how an Orthodox man answered. First of all, the words here are “by grace.” Yet if, in your opinion, the Apostle said here “without God,” this should be understood to mean that Christ died for all others except God. For He died not only for men, but also for all the powers above, in order to break down the dividing wall that stood in the midst (Eph. 2:14), and to unite things below with things above.

"But now we do not yet see all things subjected to Him." Since he had said, "He left nothing unsubjected to Him," while they were suffering evil and the plundering of their goods from the Jews who remained in unbelief. He says this so that they might not doubt what was said: do not be troubled, for not all things are yet subjected to Him. The teaching has not yet been sown. The King has not yet begun to reign openly.

Let us consider and examine more precisely wherein lies the mystery of the resurrection of Christ our God. This mystery also takes place mystically in us, if we desire it. Let us consider how Christ is buried within us as in a tomb, how He is united to our souls, rises in us, and raises us together with Himself. Christ our God, after He had been hung upon the Cross and had nailed to it the sin of the whole world, died and descended into the depths of Hades. Then, rising from Hades, He entered again into His most pure body and immediately rose from the dead. Finally He ascended into the heavens with great power and glory. In the same way now, when we leave this world and worldly vanities, confessing the sufferings of Christ the Lord, we enter the tomb of repentance and humility.

"But now we do not yet see all things subjected to Him." The Apostle raises an objection to himself and then answers that Jesus Christ has already been crowned with glory because He endured death. Through this we are assured that the promised subjection of the whole world will also be fulfilled.

Although the psalmist speaks most immediately about the beauty and majesty of creation, and about the natural advantages of man, who was placed over the earthly creatures subject to him, the Apostle, with his God-inspired mind, sees something more in these words. He sees the psalmist’s inspired and prophetic indication of the wondrous works of redemption, and of the supernatural prerogatives of the God-man Christ Jesus. Therefore, to unfold his thought about these prerogatives, and about the fact that the world to come was not subjected to Angels, he cites the words from Psalm 8 stated above. There it is said that all things have been subjected under the feet of man. That this psalm is prophetic in general was indicated by the Savior Himself.