Christ's incarnation we see why man's glory and dominion rest on
humiliation.

1. Christ's humiliation involved a propitiatory death for every man, and
He is crowned with glory and honour that His propitiation may prove
effectual: "that He may have tasted[23] death for every man." By His
glory we must mean the self-manifestation of His person. Honour is the
authority bestowed upon Him by God. Both are the result of His suffering
death, or rather the suffering of His death. He is glorified, not simply
because He suffered, but because His suffering was of a certain kind and
quality. It was a propitiatory suffering. Christ Himself prayed His
Father to glorify Him with His own self with the glory He had with the
Father before the world was.[24] This glory was His by right of Sonship.
But He receives from His Father another glory, not by right, but by
God's grace.[25] It consists in having His death accepted and
acknowledged as an adequate propitiation for the sins of men. In this
verse the great conception of atonement, which hereafter will fill so
large a place in the Epistle, is introduced, not at present for its own
sake, but in order to show the superiority of Christ to the angels. He
is greater than they because He is the representative Man, to Whom, and
not to the angels, the world to come has been put in subjection. But the
Psalmist has taught us that man's greatness is connected with
humiliation. This connection is realised in Christ, Whose exaltation is
the Divine acceptance of the propitiation wrought in the days of His
humiliation, and the means of giving it effect.

2. Christ's glory consists in being Leader[26] of His people, and for
such leadership He was fitted by the discipline of humiliation. There is
no incongruity in the works of God because He is Himself the ground of
their being[27] and the instrument of His own action.[28] Every
adaptation of means to an end would not become God, though it might
befit man. But this became Him for Whom and through Whom are all things.
When He crowns man with glory and honour, He does this, not by an
external ordinance merely, but by an inward fitness. He deals, not with
an abstraction, but with individual men, whom He makes His sons and
prepares for their glory and honour by the discipline of sons. "For what
son is there whom his father does not discipline?"[29] Thus it is more
true to say that God leads His sons to glory than to say that He bestows
glory upon them. It