{Even Jesus} (I(8873)oun). We do not see man triumphant, but we
do see Jesus, for the author is not ashamed of his human name,
realizing man's destiny, "the very one who has been made a little
lower than the angels" (	on brachu ti par' aggelous
(886c)att(936d)enon), quoting and applying the language of the Psalm in
verse  7  to Jesus (with article 	on and the perfect passive
participle of elatta(935c)). But this is not all. Death has defeated
man, but Jesus has conquered death. {Because of the suffering of
death} (dia to path(886d)a tou thanatou). The causal sense of dia
with the accusative as in  1:14 . Jesus in his humanity was put
lower than the angels "for a little while" (rachu ti). Because
of the suffering of death we see (lepomen) Jesus crowned
(estephan(936d)enon, perfect passive participle of stephano(935c) from
verse  7 ), crowned already "with glory and honour" as Paul shows
in  Php 2:9-11  (more highly exalted, huperups(9373)en) "that at
the name of Jesus every knee should bow." There is more glory to
come to Jesus surely, but he is already at God's right hand
( 1:3 ). {That by the grace of God he should taste death for
every man} (hop(9373) chariti theou huper pantos geus(8874)ai
thanatou). This purpose clause (hop(9373) instead of the more
usual hina) is pregnant with meaning. The author interprets and
applies the language of the Psalm to Jesus and here puts Christ's
death in behalf of (huper), and so instead of, every man as the
motive for his incarnation and death on the Cross. The phrase to
taste death (geuomai thanatou) occurs in the Gospels ( Mt
16:28  Mr 9:1  Lu 9:27  Joh 8:52 ), though not in the ancient
Greek. It means to see death ( Heb 11:5 ), "a bitter experience,
not a rapid sip" (Moffatt). His death was in behalf of every one
(not everything as the early Greek theologians took it). The
death of Christ (Andrew Fuller) was sufficient for all, efficient
for some. It is all "by the grace (chariti, instrumental case)
of God," a thoroughly Pauline idea. Curiously enough some MSS.
read ch(9372)is theou (apart from God) in place of chariti theou,
Nestorian doctrine whatever the origin.