Hebrews 2:9

Exegesis of Hebrews 2:9

Text (NASB): "But we do see Him who was made for a little while lower than the angels, namely, Jesus, because of the suffering of death crowned with glory and honor, so that by the grace of God He might taste death for everyone."

"For Everyone" (ὑπὲρ παντός)

The phrase ὑπὲρ παντός ("for everyone") is as clear a statement of universal atonement as exists in the New Testament. The singular παντός (genitive of πᾶς) with no article or qualifier means "every individual" -- not "every kind" or "every elect person." The author of Hebrews states that Christ's death was "for everyone" without restriction or qualification.

The Purpose of the Incarnation

The context makes the universality essential. Hebrews 2:5-18 explains why the Son became incarnate: He was made lower than the angels so that through suffering and death He could bring "many sons to glory" (v. 10), sanctify humanity (v. 11), destroy the devil's power over death (v. 14), and deliver "those who through fear of death were subject to slavery all their lives" (v. 15). The scope of the problem (death's dominion over all humanity) requires a universal solution. Christ tasted death for everyone because everyone is subject to death.

"By the Grace of God" (χάριτι θεοῦ)

The author attributes Christ's universal death to "the grace of God." This is not incidental -- it establishes that universal atonement is gracious, not obligatory. God was not compelled to provide atonement for all; He did so out of grace. The grace is extended universally, not selectively. This directly undermines the Calvinist claim that grace is only for the elect.

The Calvinist Textual Variant Argument

Some Calvinists point to a textual variant where a few manuscripts read χωρὶς θεοῦ ("apart from God") instead of χάριτι θεοῦ ("by the grace of God"), suggesting Christ tasted death "apart from God" (i.e., experiencing God-forsakenness). While this variant exists in a handful of manuscripts, the overwhelming manuscript evidence supports χάριτι θεοῦ. More importantly, even the variant reading does not change the scope: Christ still tasted death "for everyone" (ὑπὲρ παντός).

Connection to Cheryl's "No Man Left Behind" Argument

This verse is central to the argument that Jesus did not "pass by" anyone. The author of Hebrews says explicitly that Jesus tasted death for everyone. Cheryl Schatz challenges Calvinists with the parable of the Good Samaritan: Jesus taught that a good neighbor does not pass by a dying man, and Jesus Himself is the ultimate Good Neighbor. He did not pass by any sinner -- He tasted death for every single one.

John Piper's Challenge Answered

John Piper asks what it means to say Christ died for someone who ends up in hell. Cheryl answers: it means the provision was made, the ransom was paid, and the benefit was offered -- but the individual rejected the provision. The atonement's effectiveness is not nullified by unbelief; its application is conditioned on faith. Christ tasted death for everyone; not everyone tastes the benefit of that death.

Cross References: Hebrews 2:9

• 1 John 2:2 -- "not for ours only, but also for those of the whole world." Same universal scope.
• 2 Corinthians 5:14-15 -- "one died for all, therefore all died." Universal substitutionary death.
• 1 Timothy 2:5-6 -- "who gave Himself as a ransom for all." Parallel universal ransom text.
• Hebrews 2:14-15 -- Immediate context: Christ partook of flesh and blood to destroy the devil's power and deliver those enslaved by fear of death.
• Hebrews 2:1-3 -- "how will we escape if we neglect so great a salvation?" Warning passages presuppose that the provision extends to those who might reject it.
• Hebrews 10:29 -- "trampled under foot the Son of God, and regarded as unclean the blood of the covenant by which he was sanctified." Even apostates were sanctified by Christ's blood -- proving the atonement covered them.
• Romans 5:15 -- "the grace of God and the gift by the grace of the one Man, Jesus Christ, abound to the many." "The many" = all who died in Adam.
• John 3:16 -- "God so loved the world that He gave His only begotten Son." Universal love, universal provision.

For the full argument analysis, see the Argument Library entry.

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