Resuming his argument, the writer deals with the objection that Christ cannot be ranked above the angels in view of His earthly humiliation. This objection is answered by conclusions drawn from Psalms 8:4-6 *. Christ was indeed made lower than the angels, but for the purpose that He should rise to the sovereign place. Only by His suffering and death could He be fitted for His supreme work as High Priest and Saviour. The angels had no authority over that higher world of which the writer is to speak in this epistle. Scripture points rather to a son of man who will control all things; and by all things is meant the future heavenly world as well as the present (Hebrews 2:5 f.). But in this very assertion of the dignity of Christ (for He is the man whom the Ps. foretells) reference is made to a temporary humiliation. The words for a little while lower than the angels (mg.) are explained when we turn to the gospel history. For a little time Jesus was subjected to our human lot, but His suffering of death was only the prelude to His exaltation. It was evidence of the grace of God, who by this means made salvation possible for all men.
Hebrews 2:9. This verse is difficult, owing to the condensation within a single sentence of several ideas: (a) Christ's earthly life and sufferings were necessary to His exaltation; (b) this exaltation was due to His adding the attribute of Saviour to His other attributes; (c) His death, therefore, was at once a crowning honour bestowed on Himself and a proof of God's goodness to all men.
That Jesus had to suffer and die was fully in keeping with the wisdom of God; for if He was to lead the way to salvation for the suffering race of mankind, He needed Himself to suffer, and thus to be fitted perfectly for His task (Hebrews 2:10). A parenthesis follows (Hebrews 2:11-13), in which it is shown by Scripture (Psalms 22:22; Isaiah 8:17 f.) that in spite of their low estate men are the brethren of Christ, sons of the same Father. But God's human children are subject to limitations of flesh and blood, and in order to save them Christ had to make Himself one with them (Hebrews 2:14). He died their death that He might overcome the devil, who has power to inflict death on men as the penalty of their sins; and thus He saved men not from death only, but from that overhanging dread of it which took all joy and freedom out of their lives (Hebrews 2:15). If Jesus had set Himself to be Redeemer of angels (take hold of, i.e. in order to rescue), it would not have been necessary for Him so to humiliate Himself. But since His work was on behalf of His earthly brethren, the way He chose was the only possible one, and we are not to marvel at it. He had to submit Himself to the mortal lot of men that so He might represent them before God with a full sense of their needs and infirmities. Tried Himself by a life of suffering, He is able to succour those who are tried likewise (Hebrews 2:16 ff.).
These verses prepare the way for the subject which is to occupy the central portion of the epistle. It is by acting as our High Priest that Christ achieves our salvation; and His earthly life was meant to fit Him for this His characteristic work.