But is there any connection between Christ's victory and His being made lower than the angels? When the Psalmist describes the great dignity conferred on frail man, he sees only the contrast between the dignity and the frailty. He can only wonder and worship in observing the incomprehensible paradox of God's dealings with man. The Apostle, on the other hand, fathoms this mystery. He gives the reasons for the strange connection of power and feebleness, not indeed in reference to man as a creature, but in reference to the Man Christ Jesus. Apart from Christ the problem that struck the Psalmist with awe remains unsolved. But in Christ's incarnation we see why man's glory and dominion rest on humiliation.
1. Christ's humiliation involved a propitiatory death for every man, and He is crowned with glory and honour that His propitiation may prove effectual: "that He may have tasted[23] death for every man." By His glory we must mean the self-manifestation of His person. Honour is the authority bestowed upon Him by God. Both are the result of His suffering death, or rather the suffering of His death. He is glorified, not simply because He suffered, but because His suffering was of a certain kind and quality. It was a propitiatory suffering. Christ Himself prayed His Father to glorify Him with His own self with the glory He had with the Father before the world was.[24] This glory was His by right of Sonship. But He receives from His Father another glory, not by right, but by God's grace.[25] It consists in having His death accepted and acknowledged as an adequate propitiation for the sins of men. In this verse the great conception of atonement, which hereafter will fill so large a place in the Epistle, is introduced, not at present for its own sake, but in order to show the superiority of Christ to the angels. He is greater than they because He is the representative Man, to Whom, and not to the angels, the world to come has been put in subjection. But the Psalmist has taught us that man's greatness is connected with humiliation. This connection is realised in Christ, Whose exaltation is the Divine acceptance of the propitiation wrought in the days of His humiliation, and the means of giving it effect.
2. Christ's glory consists in being Leader[26] of His people, and for such leadership He was fitted by the discipline of humiliation. There is no incongruity in the works of God because He is Himself the ground of their being[27] and the instrument of His own action.[28] Every adaptation of means to an end would not become God, though it might befit man. But this became Him for Whom and through Whom are all things. When He crowns man with glory and honour, He does this, not by an external ordinance merely, but by an inward fitness. He deals, not with an abstraction, but with individual men, whom He makes His sons and prepares for their glory and honour by the discipline of sons. "For what son is there whom his father does not discipline?"[29] Thus it is more true to say that God leads His sons to glory than to say that He bestows glory upon them. It follows that the representative Man, through Whom these many sons are glorified, must Himself pass through like discipline, that, on behalf of God, He may become their Leader and the Captain of their salvation. It became God to endow the Son, in Whose Sonship men are adopted as sons of God, with inward fitness, through sufferings, to lead them on to their destined glory. Perhaps the verse contains an allusion to Moses or Joshua, the leaders of the Lord's redeemed to the rich land and large. If so, the author is preparing his readers for what he has yet to say.