Paul had just finished his argument about the subservient character and even the transience of the angelic hosts. They were never created to rule, but, rather, to serve. In contrast, the Lord had spoken in these last days (the days of the first century AD) by his Son, meaning he spoke to mankind through the One, for whom they looked throughout the centuries—the Messiah. Unlike the angelic hosts, the Messiah is God, and worshiped by the angels. He rules from the Throne of God, and it was through him that the God not only created time (Hebrews 1:2), but also the whole of creation (Colossians 1:16). He is unchangeable in character. Creation will eventually grow old and pass away, but the Messiah is the same throughout all ages (Hebrews 1:10-12). Against this background, Paul begins chapter two of his epistle.
According to Proverbs 16:4, the Lord made all things for himself, and what he created exists for his pleasure (Revelation 4:11). So, the Lord may do whatever he wishes to his creation. Therefore, although angels are powerful and wise beings, more powerful and wiser than men (Hebrews 2:7), God has not placed them into positions of authority over the world to come (Hebrews 2:5). Men occupy the Lord’s interests. Not only does God visit man to ponder his labors, but he has placed everything he has created under him, particularly under the Son of Man, the Messiah (Hebrews 2:6-8; Psalm 8:4-8). Nevertheless, there remained one thing, during the first century AD, that had not been placed under the authority of the Son of Man (Hebrews 2:8), and that was his enemies. Paul was speaking of those who were in rebellion against the Lord and labored specifically against what he was doing—i.e. the Jews (1Corinthians 15:24-25).
Of course, Paul is speaking of Jesus when he refers to the Son of Man (Psalm 8:4-8; Hebrews 2:9). The Son of Man is the Messiah under whose authority the Lord had placed everything he had created. The Scriptures conclude that the One who became Jesus (John 1:1, 14), who had been equal with the Father in essence (Philippians 2:6), was made a little lower than angelic beings, and took on flesh (Psalm 8:5a; cf. Philippians 2:7). The One who had been equal with the Father in the form he originally possessed (Philippians 2:6) was made flesh (John 1:14), in order that he would be able to die (Hebrews 2:9; Philippians 2:8), because in dying he tasted death in the place of all men. That is, he took our place, and he bore our punishment (2Corinthians 5:15; 1Timothy 2:6; 1John 2:2), so that we could live with him throughout eternity. It was Jesus’ intention, therefore, that, through his death, he would bring many men to glory (cp. Hebrews 2:10).
Therefore, because of what Jesus had done for mankind, the Lord God raised him from the dead and crowned him with glory (Hebrews 2:9), giving him a name above every other name (Philippians 2:9), so that at the name of Jesus every knee should bow (Philippians 2:10), both of men (Psalm 72:11; Isaiah 45: 22-25) and of angels (cp. Hebrews 1:6).
How does one take what is perfect (i.e. the Word who is God; John 1:1) and make him perfect (Hebrews 2:10)? The Greek word is teleioo (G5048), and it means, according to Thayer’s Greek Lexicon, “to finish, bring to an end or carry something to its completion.” It was fitting for Jesus, who created all things for his own pleasure (cf. Colossians 1:16-17; cf. 1Corinthians 8:6), to become the perfect or complete Savior through life experience as man, and this could be done only through suffering, because under the Law, man was condemned for his rebellion. In other words, Jesus was made a little lower than angels (Hebrews 2:9), so he could suffer and die, and in doing so become the perfect or fully mature Captain of salvation that fits his lofty office (Hebrews 2:10). Therefore, the One who became Jesus was already the perfect Lord of Creation. It was he who brought all things into existence for his own pleasure (cf. Isaiah 45:21-25). Likewise, it was only fitting that he would also be the perfect Savior, taking upon himself our sins, bearing our wrongs and taking our punishment. Perfection breads perfection. He is the perfect Lord and Creator, and, therefore, must also become, through life experience as man, the perfect Savior and Redeemer.
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