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For unto the angels hath he not put in subjection, etc. The writer now resumes the subject of the exaltation of the Son of God over the holy angels. He proceeds to show that in that human nature in which he suffered death, he is raised to supreme glory and authority, and that man also is exalted in and through him. Notice -

I. THE DESTINY FOR WHICH MAN WAS CREATED. In certain aspects of his being man seems to be an insignificant creature, and to occupy a comparatively mean position in the universe. The psalmist, who is quoted in the text, refers to this: "When I consider thy heavens,... what is man?" etc. The word translated "man" denotes the weakness and frailty of our nature; and the words translated "son of man" point to man as "formed of the dust of the ground." Yet there are aspects in which man is great; and the destiny for which God created him is a glorious one. That destiny is briefly indicated in this quotation from Psalm 8:8. It consists in:

1. A high place in the Divine regard. As evidence of this we have a twofold fact.

(1) God graciously thinks of man. "Thou art mindful of him;" "I know the thoughts that I think toward you, saith the Lord, thoughts of peace, and not of evil." God's care of man, which is manifested in the provision which he has made for him, witnesses to his thought of him. What significance it gives to our life when we reflect that the Infinite thinks upon us and cares for us! How the fact tends to exalt our nature! What a consolation and inspiration it should be to us! "I am poor and needy, yet the Lord thinketh upon me."

(2) God graciously visits man. "Thou visitest him." The word used indicates a kindly visitation, as of "a physician visiting the sick." His visitation preserveth our spirits. His visits bring light and refreshment and joy. "His going forth is prepared as the morning, and he shall come unto us as the rain," etc. His visits are redemptive. "Blessed be the Lord God of Israel; for he hath visited and redeemed his people."

2. An exalted rank in creation. "Thou madest him a little lower than the angels." We have already called attention to the distinguished rank of angels in the universe, Man is only a little lower than they. "God created man in his own image, in the image of God created he him." Man's nature is intellectual He can reason, reflect, etc. It is spiritual. The body is the vesture of that which comes from God and returns to him. "There is a spirit in man," etc. It is moral. He can understand and feel the heinousness of the morally wrong, the majesty of the morally right. Conscience speaks within him. It is religious. He can love, admire, and adore. It is capable of endless progress. If man attains unto his Divine destiny he will for ever have to say, "It doth not yet appear what we shall be." Truly, "Thou madest him a little lower than the angels;" "a little less than Divine."

3. A position of kingly majesty and authority in this world.

(1) Here is regal majesty. "Thou crownedst him with glory and honor." The figure of coronation is intended to set forth the royal majesty which was conferred upon man, as of a kingly crown. Amongst creatures in this world he is royal in his faculties and capacities, and in his position.

(2) Here is regal authority. "Thou didst put all things in subjection under his feet," etc. The psalmist in the original passage amplifies this "all things:" "All sheep and oxen, yea, and the beasts of the field," etc. There is a reference to Genesis 1:26-28," Let them have dominion over the fish of the sea," etc. In this world man is God's vicegerent. He was made by his Creator to exercise dominion over all things and all creatures here.

II. THE FAILURE OF MAN TO REALIZE HIS TRUE DESTINY. "But now we see not yet all things put under him." It is unmistakably clear that at present man's sovereignty in the world is not complete. The scepter has slipped from his grasp. His dominion is contested. He has to contend against the creatures that were put in subjection unto him. The forces of nature sometimes scorn his authority and defy his power. Man has not now complete rule over his own being. His passions are sometimes insurgent against his principles. His senses are not always subordinate to his spirit. His appetites war against his aspirations. Sin has discrowned man. He has lost his purity, therefore has he lost his power. In his present condition he is far from realizing his glorious destiny.

III. THE DIVINE MEANS FOR ENABLING MAN TO REALIZE HIS DESTINY. "But we see Jesus, who was made a little lower than the angels," etc.

1. The Son of God has taken upon himself human nature. "We behold him who hath been made a little lower than the angels, even Jesus." "Who being in the form of God, deemed not his equality with God a thing to grasp at, but emptied himself, taking upon him the form of a servant, being made in the likeness of men." As man was "made a little lower than the angels," so, in becoming man, our Lord also was "made a little lower than the angels."

2. In his human nature he endured death. "That he by the grace of God should taste death for every man."

(1) The death of Jesus was voluntary. In his case death was not inevitable. He was not forced to die. "I lay down my life, that I may take it again. No one taketh it away from me," ere; "The Son of man came... to give his life a ransom for many.... Christ Jesus gave himself a ransom for all." The voluntariness was essential to the influence of his death as an atonement and as an inspiration.

(2) The death of Jesus was for the benefit of man. "Taste death for every man." In this place "for (ὐπέρ) does not mean "instead of," but "on behalf of. Alford well says, Where this ordinary meaning of ὐπέρ suffices, that of vicariousness must not be introduced. Sometimes, as e.g. 2 Corinthians 5:15, it is necessary. But here clearly not, the whole argument proceeding, not on the vicariousness of Christ's sacrifice, but on the benefits which we derive from his personal suffering for us in humanity; not on his substitution for us, but on his community with us. He died for every man." The benefits of his death, its inspiring and redeeming power, are available "for every man" - for the poorest, the obscurest, the wickedest, etc.

(3) The death of Jesus for man is to he ascribed to the kindness of God. "That he by the grace of God should taste," etc. Our salvation is to be ascribed to the unmerited kindness and love of God towards us. "The grace of God hath appeared, bringing salvation unto all men." "When the kindness of God our Savior, and his love toward man, appeared, not by works done in righteousness," etc.; "God commendeth his own love toward us," etc.

3. On account of his endurance of death he has been raised to supreme glory and authority. "Because of the suffering of death crowned with glory and honor." His exaltation to this might and majesty is in consequence of his voluntary humiliation and suffering and death. "He humbled himself, becoming obedient unto death, even the death of the cross. Wherefore also God highly exalted him," etc. This was necessary to the perfection of his redemptive work. "On the triumphant issue of his sufferings their efficacy depends."

4. He has been exalted to this supreme position as the Head of humanity. Not the angelic but the human nature has God raised to the throne. "For not unto the angels did he subject the world to come, whereof we speak." This Christian economy, this new world of redemption by the grace of God in Christ Jesus, in all its developments, is placed under our Lord. In our humanity, and as our Head and Forerunner, he is enthroned the King in the new realm of Divine grace. Humanity is crowned in him. Through him alone can we realize our glorious destiny. We must:

(1) Believe in him. Our text intimates this. "We behold him... even Jesus." This "behold" does not express an indifferent, uninterested sight of him; but the earnest look of faith, the believing contemplation of him. By faith we become one with him.

(2) Imitate him. The sacrifice of the cross leads to the splendor of the crown. The true sovereignty is reached only by the way of service. "If so be that we suffer with him, that we may be also glorified with him." - W.J.

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KJV: For unto the angels hath he not put in subjection the world to come, whereof we speak.

WEB: For he didn't subject the world to come, of which we speak, to angels.