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you crowned him with glory and honor,
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Commentary on Hebrews 2 verses 5–9
The apostle, having made this serious application of the doctrine of the personal excellency of Christ above the angels, now returns to that pleasant subject again, and pursues it further (Heb 2:5): For to the angels hath he not put in subjection the world to come, whereof we speak.
I. Here the apostle lays down a negative proposition, including a positive one - That the state of the gospel-church, which is here called the world to come, is not subjected to the angels, but under the special care and direction of the Redeemer himself. Neither the state in which the church is at present, nor that more completely restored state at which it shall arrive when the prince of this world is cast out and the kingdoms of the earth shall become the kingdom of Christ, is left to the government of the angels; but Jesus Christ will take to him his great power, and will reign. He does not make that use of the ministration of angels to give the gospel as he did to give the law, which was the state of the old or antiquated world. This new world is committed to Christ, and put in absolute subjection to him only, in all spiritual and eternal concerns. Christ has the administration of the gospel church, which at once bespeaks Christ's honour and the church's happiness and safety. It is certain that neither the first creation of the gospel church, nor its after-edification or administration, nor its final judgment and perfection, is committed to the angels, but to Christ. God would not put so great a trust in his holy ones; his angels were too weak for such a charge.
II. We have a scripture - account of that blessed Jesus to whom the gospel world is put into subjection. It is taken from Psa 8:4-6, But one in a certain place testified, saying, What is man, that thou art mindful of him? or the Son of man, that thou visitest him? etc. There words are to be considered both as applicable to mankind in general, and as applied here to the Lord Jesus Christ.
1.As applicable to mankind in general, in which sense we have an affectionate thankful expostulation with the great God concerning his wonderful condescension and kindness to the sons of men. (1.) In remembering them, or being mindful of them, when yet they had no being but in the counsels of divine love. The favours of God to men all spring up out of his eternal thoughts and purposes of mercy for them; as all our dutiful regards to God spring forth from our remembrance of him. God is always mindful of us, let us never be forgetful of him. (2.) In visiting them. God's purpose of favours for men is productive of gracious visits to them; he comes to see us, how it is with us, what we ail, what we want, what dangers we are exposed to, what difficulties we have to encounter; and by his visitation our spirit is preserved. Let us so remember God as daily to approach him in a way of duty. (3.) In making man the head of all the creatures in this lower world, the top-stone of this building, the chief of the ways of God on earth, and only a little lower than the angels in place, and respect to the boy, while here, and to be made like the angels, and equal to the angels, at the resurrection of the just, Luk 20:36. (4.) In crowning him with glory and honour, the honour of having noble powers and faculties of soul, excellent organs and parts of body, whereby he is allied to both worlds, capable of serving the interests of both worlds, and of enjoying the happiness of both. (5.) In giving him right to and dominion over the inferior creatures, which did continue so long as he continued in his allegiance and duty to God.
2.As applied to the Lord Jesus Christ, and the whole that is here said can be applied only to him, Heb 2:8, Heb 2:9. And here you may observe, (1.) What is the moving cause of all the kindness God shows to men in giving Christ for them and to them; and that is the grace of God. For what is man? (2.) What are the fruits of this free grace of God with respect to the gift of Christ for us and to us, as related in this scripture-testimony. [1.] That God was mindful of Christ for us in the covenant of redemption. [2.] That God visited Christ on our account; and it was concluded between them that in the fulness of time Christ should come into the world, as the great archetypal sacrifice. [3.] That God had made him a little lower than the angels, in his being made man, that he might suffer and humble himself to death. [4.] That God crowned the human nature of Christ with glory and honour, in his being perfectly holy, and having the Spirit without measure, and by an ineffable union with the divine nature in the second person of the Trinity, the fulness of the Godhead dwelling in him bodily; that by his sufferings he might make satisfaction, tasting death for every man, sensibly feeling and undergoing the bitter agonies of that shameful, painful, and cursed death of the cross, hereby putting all mankind into a new state of trial. [5.] That, as a reward of his humiliation in suffering death, he was crowned with glory and honour, advanced to the highest dignity in heaven, and having absolute dominion over all things, thus accomplishing that ancient scripture in Christ, which never was so accomplished or fulfilled in any mere man that ever was upon earth.
When, according to the prophetic word, people were alienated from the life-giving womb through sin and went astray from the womb in which they were fashioned, they spoke falsehood instead of truth. Because of this, the Mediator, assuming the first fruit of our common nature, made it holy through his soul and body, unmixed and unreceptive of all evil, preserving it in himself. He did this in order that, having taken it up to the Father of incorruptibility through his own incorruptibility, the entire group might be drawn along with it because of their related nature, in order that the Father might admit the disinherited to “adoption” as children and the enemies of God to a share in the Godhead. And just as the first fruit of the dough was assimilated through purity and innocence to the true Father and God, so we also as dough in similar ways will cleave to the Father of incorruptibility by imitating, as far as we can, the innocence and stability of the Mediator. Thus, we shall be a crown of precious stones for the only begotten God, having become an honor and a glory through our life. For Paul says, “Having made himself a little lower than the angels because of his having suffered death, he made those whose nature had previously become thorny through sin into a crown for himself, transforming the thorn through suffering into honor and glory.” And yet, once he has “taken away the sins of the world” and taken upon his head a crown of thorns in order to weave a crown of “honor and glory,” there is no small danger that someone may be discovered to be a burr and a thorn because of his evil life, and then be placed in the middle of the Master’s crown because of sharing in his body. The just voice speaks directly to this one: “How did you get in here without a wedding garment? How were you, a thorn, woven in with those fitted into my crown through honor and glory?”
"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 honor." "Thou hast put all things in subjection under his feet."
Now although these things were spoken of human nature generally, they would nevertheless apply more properly to Christ according to the flesh. For this, "Thou hast put all things in subjection under his feet," belongs to Him rather than to us. For the Son of God visited us when we were nothing: and after having assumed our nature, and united it to Himself, He became higher than all.
The fact that he is the Word is not the reason why he is a mediator, for certainly the Word at the summit of immortality and the apex of beatitude is far removed from miserable mortals. Rather, he is a mediator because he is human and, as a human, shows us that to attain that supreme good, blessed and beatific, we need not seek other mediators to serve like rungs on a ladder of ascent. For the blessed God who makes us blessed by deigning to share our humanity showed us the shortest way to sharing in his divinity. Freeing us from mortality and misery, he leads us, not to the immortal blessed angels so as to become immortal and blessed by sharing in their nature, but to that Trinity in communion with which even the angels are blessed. When, then, in order to be mediator, he willed to take "the form of a servant" below the angels, he remained in the form of God above the angels, being simultaneously the way of life on earth and life itself in heaven.
Why does he bring up the quote, “what are human beings that you are mindful of them?” He purports to prove, from the contrary, the following statement, that Christ is far superior to the angels. “A little while lower than the angels,” he brings … up in order to disprove the opposite proposition. He means that he was made lower through the suffering of death, “we saw him, but he had no form nor beauty.” Therefore, it was appropriate to say that about the Lord, because he was exalted; again, it was appropriate to exhort them [angels] to “put everything in subjection under his feet.”
Then, lest those who heard from Christ be believed to lie, and say one thing for another: He says not so. For God Himself bears witness to the truth along with them through signs and wonders, and various powers which He works for them.
"and various miracles." Paul said "various" to indicate the abundance of the gifts; for never were so many and so diverse signs produced. And since magicians also perform many things, he said "miracles"; for those are not powers but weakness and illusion and empty matters.
“by gifts of the Holy Spirit distributed.” And through the gifts and the coming of the Holy Spirit, those things are made which are of divine testimony. It is said, however, concerning distributions, that as spiritual grace is distributed, it is according to each one's measure and according to the proportion of faith, and as it is expedient for each. (1 Cor. 12:6)
"according to His own will.” Namely, of the Paraclete. Dividing, Paul says, to each as He wishes.
“For it was not to angels that He subjected the world.” This is a consequence of the comparison with the angels that was previously stated. For it was necessary for the chief creature, namely the angelic one, by consulting Christ according to the flesh, to show Him to be greater as the Lord.
He speaks of the future world when He says the world to come.
“of which we are speaking.” That is, concerning which we said above that, When he brings in the firstborn into the world. Therefore let not your mind be led astray seeking another world. But some understood a future world, the world that will be, concerning which, he says, the whole discourse is to us. For then Christ himself will sit as judge of that world; and the angels, as ministers and servants, will stand by.
"But there is a certain one who testified somewhere, saying." Speaking to those who knew the Scriptures, Paul does not mention the names of those who say: "What is man?"
This applies both to common humanity and especially to Christ in the flesh.
“At present, we do not yet see everything in subjection to him.” For he said: “He left nothing outside of his control,” but they suffered badly and were seized by the Jews who remained in disbelief, so that they would not hesitate about what was said, Paul says: “Do not be troubled. For not yet has all things been subjected to him, not yet has the preaching been scattered, not yet has the proclaimed king openly received power."
"that you are mindful of him."
For you have not only brought him into being, but also granted him to be well, and you will continue to be mindful, and you will visit him when he is in a bad state.
"You made him a little lower than the angels.” Here he recalls the declaration after the transgression. For the mortal is made lower than the angels.
For this reason, he now cites it. What is man that you are mindful of him? Since it seemed to oppose his purpose, he indeed shows that Christ is greater than the angels, yet he says that he was made a little lower than the angels. He presents this in order to resolve the objection that seems to arise, and in resolving it, he says that he was made lower because of the passion of death. "For we saw him and he had neither form nor beauty." (Isa. 53:2)
Meanwhile, it is granted that this was also said about the Lord, since he served them as well, to comfort them, as it is said: "putting everything in subjection under his feet."
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SUMMARY
Hebrews 2:7, a direct quotation from Psalm 8:5, serves as a foundational verse in the author's argument concerning the unique identity and redemptive work of Jesus Christ. It meticulously outlines two pivotal stages in Christ's salvific journey: His temporary, voluntary humiliation in becoming human, being made "a little lower than the angels," and His subsequent, ultimate exaltation, being "crowned with glory and honour" and sovereignly "set over the works of thy hands." This verse encapsulates the profound mystery of the Incarnation and the triumph of the Atonement, revealing how Christ perfectly fulfills God's original design for humanity and creation.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The author of Hebrews masterfully employs several literary devices in this verse. The most prominent is Quotation, as the verse is a direct citation of Psalm 8:5. This use of Old Testament Scripture lends authority and continuity to the author's Christological argument, demonstrating that Christ's experience was not arbitrary but foretold in divine prophecy. A powerful Antithesis or Juxtaposition is evident in the contrast between "madest him a little lower than the angels" and "crownedst him with glory and honour, and didst set him over the works of thy hands." This stark contrast highlights the profound arc of Christ's journey from humble condescension to ultimate exaltation, underscoring the redemptive purpose of His suffering. Furthermore, Royal Language and Coronation Imagery are central, with phrases like "crownedst him with glory and honour" and "didst set him over," evoking the imagery of a king being enthroned and given dominion. This imagery powerfully conveys Christ's supreme authority and universal reign as the victorious Son of God.
THEOLOGICAL AND THEMATIC CONNECTIONS
Hebrews 2:7 is profoundly theological, articulating the core truths of Christ's redemptive work. It reveals that the Son of God, who is superior to all creation, willingly entered into the human condition, experiencing its limitations and mortality, not as a demotion but as a necessary step to secure salvation for humanity. This act of condescension, the Incarnation, culminates in His suffering and death, which then leads to His glorious exaltation and universal dominion. The verse thus connects Christ's humanity directly to His divine authority, showing that His suffering was the pathway to His reign. It also highlights the faithfulness of God in fulfilling His promises, both concerning humanity's intended dominion (as seen in Psalm 8) and the ultimate triumph of His Son.
REFLECTION AND APPLICATION
Hebrews 2:7 offers immense spiritual nourishment, inviting us to contemplate the profound love and strategic wisdom of God in Christ's redemptive journey. It reminds us that our Savior is not a distant, unfeeling deity, but one who fully entered into our human experience, including its vulnerabilities and suffering. This understanding deepens our appreciation for His empathy as our High Priest, knowing that He truly understands our weaknesses because He experienced them. Furthermore, the verse assures us of Christ's ultimate victory and sovereign authority. His "crowning with glory and honour" means that all power in heaven and on earth belongs to Him. This provides immense comfort and hope in a world often marked by chaos and uncertainty, knowing that our King reigns supreme. His journey from humiliation to exaltation also serves as a pattern for believers: that through humble endurance and faithfulness in suffering, God promises ultimate glory and participation in Christ's reign. We are called to fix our eyes on Jesus, the pioneer and perfecter of our faith, who for the joy set before him endured the cross (Hebrews 12:2).
Questions for Reflection
FAQ
Why was it necessary for Jesus to be made "a little lower than the angels" if He is superior to them?
Answer: It was necessary for Jesus to be made "a little lower than the angels" because His mission required Him to fully identify with humanity in order to redeem it. As the author explains in Hebrews 2:9-10, this temporary lowering allowed Him to experience suffering and death, which angels cannot. By taking on human flesh, He could become a merciful and faithful High Priest who could sympathize with our weaknesses (Hebrews 4:15) and, through His death, destroy the one who has the power of death, that is, the devil (Hebrews 2:14). His shared humanity was essential for Him to be a suitable sacrifice for sin and to lead many sons to glory.
What does it mean that Jesus was "crowned with glory and honour, and didst set him over the works of thy hands"?
Answer: This phrase refers to Christ's post-resurrection exaltation and enthronement. After His suffering and death on the cross, God the Father publicly vindicated Jesus by raising Him from the dead and ascending Him to His right hand in heaven. Being "crowned with glory and honour" signifies His triumph over sin and death, and the restoration of His full divine majesty, now also as the glorified Man. Being "set him over the works of thy hands" means that God has granted Him supreme authority and universal dominion over all creation, fulfilling the original mandate given to humanity in Psalm 8. This establishes Jesus as the cosmic King and Lord, to whom all things are ultimately subject (Ephesians 1:20-22).
CHRIST-CENTERED FULFILLMENT
Hebrews 2:7 finds its profound Christ-centered fulfillment in Jesus as the perfect embodiment of humanity's original design and the ultimate agent of God's redemptive plan. While Psalm 8 initially speaks of humanity's intended dominion, the author of Hebrews argues that fallen humanity has not realized this potential. It is Jesus, the "second Adam" (1 Corinthians 15:45), who perfectly fulfills this prophecy. His being "made a little lower than the angels" points directly to the Incarnation, where the eternal Son of God condescended to take on human flesh, experiencing our weaknesses and mortality (Hebrews 4:15). This voluntary humiliation was not a demotion but a strategic act of love, allowing Him to suffer and die as the perfect sacrifice for sin, "tasting death for everyone" (Hebrews 2:9). Following His redemptive work on the cross, He was "crowned with glory and honour" through His resurrection and ascension, signifying His triumph over sin and death (Romans 6:9-10). This exaltation culminates in His being "set him over the works of thy hands," establishing His universal sovereignty as the reigning Lord, to whom "every knee should bow" (Philippians 2:9-11). Thus, Jesus is not merely a man, but the God-Man who perfectly accomplished salvation and now reigns supreme, leading His redeemed people to share in His glory and dominion (Romans 8:17).