justice. There may be emphasis also on the certainty of the proof. The word spoken by angels was firmly assured, and, because no man could shelter under the plea that the heavenly authority of the message was doubtful, disobedience met with unsparing retribution. But the Gospel is proved to be of God by still more abundant evidence, – the personal testimony of the Lord Jesus, the witness of those who heard Him, and the cumulative argument of gifts and miracles. While these truths are emphatic, more important than all is the fact that the Son is the Giver of this salvation. The thought seems to be that God is jealous for the honour of His Son. Our Lord Himself teaches this, and the form which it assumes in His parable implies that He speaks, not as a speculative moralist, but as One Who knows God’s heart: “Last of all he sent unto them his son, saying, They will reverence my son.” But when Christ asks His hearers what the lord of the vineyard will do unto those wicked husbandmen, the manner of their reply shows that they only half understand His meaning or else pretend not to see the point of His question. They acknowledge the husbandmen’s wickedness, but profess that it consists largely in not rendering to the owner the fruits in their season, as if, forsooth, their wickedness in killing their master’s son had not thrust their dishonesty quite out of sight.15 The Apostle, too, appeals to his readers,16 evidently in the belief that they would at once feel the force of his argument, whether trampling under foot the Son of God did not deserve sorer punishment than despising the law of Moses. Christ and the Apostle speak in the spirit of the second Psalm: “Thou art My Son. Ask of Me, and I shall give Thee the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession… Kiss the Son!” Now, if Christ adopts this language, it is not mere metaphor, but is a truth concerning God’s moral nature. Resentment must, in some sense or other, belong to God’s Fatherhood. The doctrine of the Trinity implies the necessary and eternal altruism of the Divine nature. It would not be true to say that the God of the Christians was less jealous than the God of the Hebrews. He is still the living God. It is a fearful thing to fall into His hands. He will still vindicate the majesty of His law. But now He has spoken unto us in One Who is Son. The Judge of all is not a mere official Administrator, but a Father. The place occupied in the Old Testament by the Law is now filled by the Son.
“For not unto angels did He subject the world to come, whereof we speak. But one hath somewhere testified, saying,
What is man, that Thou art mindful of him?
Or the son of man, that Thou visitest him?
Thou madest him a little lower than the angels;
Thou crownedst him with glory and honour,
And didst set him over the works of Thy hands:
Thou didst put all things in subjection under his feet.
For in that He subjected all things unto him, He left nothing that is not subject to him. But now we see not yet all things subjected to him. But we behold Him Who hath been made a little lower than the angels, even Jesus, because of the suffering of death crowned with glory and honour, that by the grace of God He should taste death for every man. For it became Him, for Whom are all things, and through Whom are all things, in bringing many sons unto glory, to make the Author of their salvation perfect through sufferings. For both He that sanctifieth and they that are sanctified are all of one: for which cause He is not ashamed to call them brethren, saying,
I will declare Thy name unto My brethren,
In the midst of the congregation will I sing Thy praise.
And again, I will put My trust in Him. And again, Behold, I and the children which God hath given Me. Since then the children are sharers in flesh and blood, He also Himself in like manner partook of the same; that through death He might bring to nought him that had the power of death, that is, the devil; and might deliver all them who through fear of death were all their lifetime subject to bondage. For verily not of angels doth He take hold, but He taketh hold of the seed of Abraham. Wherefore it behoved Him in all things to be made like unto His brethren, that He might be a merciful and faithful High-priest in things pertaining to God, to make propitiation for the sins of the people. For in that He Himself hath suffered being tempted, He is able to succour them that are tempted” (Heb. ii. 5–18, R.V.).
The Son is better than the angels, not only because He is the Revealer of God, but also because He represents man. We have to do with more than spoken promises. The salvation through Christ raises man to a new dignity, and bestows upon him a new authority. God calls into existence a “world to come,” and puts that world in subjection, not to angels, but to man.
The passage on the consideration of which we now enter is difficult, because the interpretation offered by some of the best expositors, though at first sight it has the appearance of simplicity, really introduces confusion into the argument. They think the words of the Psalmist,17 as applied by the Apostle, refer to Christ only. But the Psalmist evidently contrasts the frailty of man with the authority bestowed upon him by Jehovah. Mortal man has been set over the works of God’s hand. Man is for a little inferior to the angels; yet he is crowned with glory and honour. The very contrast between his frailty and his dignity exalts the name of his Creator, Who judges not as we judge. For He confronts His blasphemers with the lisping of children, and weak man He crowns king of creation, in order to put to shame the wisdom of the world.18
We cannot suppose that this is said of Christ, the Son of God. But there are two expressions in the Psalm that suggested to St. Paul19 and the author of this Epistle a Messianic reference. The one is the name “Son of man;” the other is the action ascribed to God: “Thou hast made him lower than the angels.” The word20 used by the Seventy, whose translation the Apostle here and elsewhere adopts, means, not, as the Hebrew, “to create lower,” but “to bring from a more exalted to a humbler condition.” Christ appropriated to Himself the title of “Son of man;” and “to lower from a higher to a less exalted position” applies only to the Son of God, Whose pre-existence is taught by the Apostle in chap. i. The point of the Apostle’s application of the Psalm must, therefore, be that in Christ alone have the Psalmist’s words been fulfilled. The Psalmist was a prophet, and testified.21 In addition to the witnesses previously mentioned,22 the Apostle cites the evidence from prophecy. An inspired seer, “seeing this beforehand, spake of Christ,” not primarily, but in a mystery now explained in the New Testament. The distinction also between crowning with glory and putting all things under his feet holds true only of Christ. The Psalmist, we admit, appears to identify them. But the relevancy of the Apostle’s use of the Psalm lies in the distinction between these two things. The creature man may be said to be crowned with glory and honour by receiving universal dominion and by the subjection of all things under his feet. “But we see not yet all things put under him;” and, consequently, we see not man crowned with glory and honour. The words of the Psalmist have apparently failed of fulfilment or were at best only poetical exaggeration. But Him Who was actually translated from a higher to a lower place than that of angels, from heaven to earth – that is to say, Jesus, the meek and lowly Man of Nazareth – we see crowned with glory and honour. He has ascended to heaven and sat down on the right hand of the Majesty on high. So far the prophecy has come true, but only so far. All things have not yet been put under Him. He is still waiting till He has put all enemies, even the last enemy, which is death, under His feet. As, then, the glory and honour are bestowed on man through his Representative, Jesus, so also dominion is given him only through Jesus; and the glory comes only with the dominion. Every honour that falls to man’s share is won for him by the victory of Christ over an enemy. This is the nearest approach in our Epistle to the Pauline conception of Christ as the second Adam.
But is there any connection between Christ’s victory and His being made lower
Matt. xxi. 33, sqq.
Heb. x. 29.
Ps. viii. 4.
Ps. viii. 2.
1 Cor. xv. 27.
ἠλάττωσας.
Cf. Acts ii. 30.
Chap. ii. 4.
