Hebrews 2:7-9 and the Delayed Submission of All Things
Hebrews 2:8 states, "You have put all things in subjection under his feet.’ For in that he subjected all things to him, he left nothing that is not subject to him. But now we don’t see all things subjected to him, yet" [1]. This passage, drawing from Psalm 8, highlights a tension between a divine declaration of universal submission to humanity and the observable reality that not all things are yet subject [3, 4].
The immediate literary context of Hebrews 2:8 is the author's argument for the superiority of Christ, particularly in comparison to angels. The chapter begins by urging diligent attention to the Gospel message, emphasizing that if the law given through angels brought consequences for disobedience, then the message delivered by Christ demands even greater heed [5]. The author then quotes Psalm 8:4-6, which speaks of humanity being crowned with glory and honor and having "all things" put under their feet [1]. This quotation serves to establish humanity's intended dominion.
Historically, the Epistle to the Hebrews was written to Jewish Christians who were perhaps wavering in their faith, possibly considering a return to Judaism. The author's aim is to demonstrate the supremacy of Christ over all previous revelations and institutions, including the Mosaic Law and the angelic mediation associated with it [5]. The reference to Psalm 8, therefore, is not merely an academic point but a theological foundation for understanding Christ's role.
Key terms in this passage include "all things" (Greek: ta panta) and "subjection" (Greek: hypotassō). The phrase "all things" is comprehensive, implying no limitation, encompassing both heavenly and earthly realms [4]. The verb "hypotassō" signifies placing under authority or control. The author's use of "but now we don’t see all things subjected to him, yet" [1] introduces a crucial exegetical point: the present reality does not fully align with the prophetic declaration.
This discrepancy between the divine promise and the current observation leads to a significant interpretive decision. The author resolves this tension by pointing to Jesus Christ. While humanity was intended to have dominion, it is Jesus, as the perfect human, who has fully realized this dominion [3]. The subsequent verse, Hebrews 2:9, immediately clarifies this: "But we see him who has been made a little lower than the angels, Jesus, because of the suffering of death crowned with glory and honor, that by the grace of God he should taste death for everyone" [1]. Jesus, through his incarnation and suffering, became "a little lower than the angels" but was subsequently "crowned with glory and honor" [1]. This crowning signifies his ultimate authority and the fulfillment of the Psalm 8 prophecy in his person [3].
Various traditions interpret this passage as highlighting the "already and not yet" aspect of Christ's reign. The "all things" are indeed subjected to Christ, but the complete manifestation of this subjection is yet to come, at the end of the age [3]. Jamieson, Fausset, and Brown, representing a Presbyterian perspective, emphasize that while God declared "all things" subject to man in Psalm 8, the current state of affairs shows this not yet fully realized. They connect this to Christ's present invisible reign, where he awaits the Father's will for all his foes to be openly subjected to him [4, 7]. The suffering and death of Jesus were necessary steps in his path to being crowned with glory and honor, enabling him to taste death for everyone [1]. This act of self-emptying, where Christ gave up his divine privileges and took on the humble position of a slave, is seen as the ultimate expression of divine self-denial [6].
The passage functions within Christian tradition to affirm Christ's universal sovereignty and the future consummation of his kingdom. It provides a theological explanation for why evil and suffering persist despite Christ's victory, positing that the full display of his dominion is still unfolding. The cross-references for Hebrews 2:9 further illustrate its connection to broader biblical themes of Messiah's suffering and exaltation, including prophecies from Genesis, Psalms, and Isaiah, and New Testament affirmations of Christ's redemptive work [2].
Sources
- Hebrews “You have put all things in subjection under his feet.” For in that he subjected all things to him, he left nothing that is not subject to him. But now we don’t see all things subjected to him, yet. -- Hebrews 2:8”
- Treasury of Scripture Knowledge “Hebrews 2:9 cross-references: Genesis 3:15, Psalms 21:3, Isaiah 7:14, Isaiah 11:1, Isaiah 53:2, Matthew 6:28, Matthew 16:28, Mark 9:1, Luke 9:27, John 1:29, John 3:16, John 8:52, John 10:17, John 12:32, Acts 2:33, Acts 3:13, Romans 5:8, Romans 5:18, Romans 8:3, Romans 8:32, 2 Corinthians 5:15, 2 Corinthians 5:21, Galatians 4:4, Philippians 2:7, 1 Timothy 2:6, Hebrews 2:7, Hebrews 7:25, Hebrews 8:3, Hebrews 10:5, 1 Peter 1:21, 1 John 2:2, 1 John 4:9, Revelation 5:9, Revelation 19:12”
- Hebrews (Protestant academic) “Tyndale House on Hebrews 2:8: 2:8 You gave them authority over all things (literally You have put all things under his feet): See study note on 2:6-8. • nothing is left out: All things are ultimately subject to Christ and the church, but we have not yet seen the complete expression of this reality—it will be consummated at the end of the age.”
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 2:8: (Co1 15:27.) For in that--that is, "For in that" God saith in the eighth Psalm, "He put the all things (so the Greek, the all things just mentioned) in subjection under him (man), He left nothing . . . As no limitation occurs in the sacred writing, the "all things" must include heavenly, as well as earthly things (compare Co1 3:21-22). But now--As things now are, we see not yet the all things put under man.”
- Hebrews (Baptist/Reformed) “John Gill on Hebrews 2 (introduction): INTRODUCTION TO HEBREWS 2 In this chapter the apostle, from the superior excellency of Christ, by whom the Gospel revelation is come, discoursed of in the preceding, urges the believers he writes to, to a more diligent attention to the Gospel, and the doctrines of it; to which he adds another motive inducing thereunto, lest those things should be let slip, and be lost, Heb 2:1 and then, by another argument from the less to the greater, that if the law, which was given by angels, could not be broken with impunity, then how should such escape divine punis”
- Philippians (Protestant academic) “Tyndale House on Philippians 2:7: 2:7 he gave up his divine privileges (literally he emptied himself): The rest of 2:7-8 explains this ultimate expression of divine self-denial (cp. 2 Cor 8:9). • the humble position of a slave (or the form of a slave): Paul might have been thinking of Isa 52:13–53:12. • and was born as a human: See John 1:14; 1 Tim 3:16.”
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 10:13: expecting--"waiting." Awaiting the execution of His Father's will, that all His foes should be subjected to Him. The Son waits till the Father shall "send Him forth to triumph over all His foes." He is now sitting at rest (Heb 10:12), invisibly reigning, and having His foes virtually, by right of His death, subject to Him. His present sitting on the unseen throne is a necessary preliminary to His coming forth to subject His foes openly. He shall then come forth to a visibly manifested kingdom and conquest over His foes. Thus He fulfils Psa 110:1. Thi”