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 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