The royalty of man.
The apostle, in beginning to touch upon the humiliation and death of Christ, shows that these arrangements brought him no dishonor. God had subordinated the new dispensation, not to angels, but to man (Hebrews 2:5); and human nature, restored in Christ to its imperial dignity, is destined to ultimate exaltation above angelic nature.
I. MAN'S NATIVE SOVEREIGNTY. The writer cites, in illustration of this, the testimony of Psalms 8:1-9. (Psalms 8:6-8). Here we have:
1. Man's lofty nature. (Psalms 8:7) Humanity had a splendid origin. Though clothed meanwhile in a mortal body, our nature did not crawl up to its present position from primeval "sentient slime;" it belonged from the beginning to the same order of being as God its Maker. The first man was not a savage. He wore the crown of reason and conscience and moral freedom. In his spiritual and immortal nature he was made in the image of God. God was "mindful of him," and "visited him."
2. His kingly prerogative. "And didst set him over the works of thy hands" (Psalms 8:7). In bestowing upon man this illustrious kinship with himself, God placed in his hand the scepter of authority over all the creatures. The world was made that he might be its master, and rule over it as God's viceroy.
3. His universal dominion. "Thou didst put all things in subjection under his feet" (Psalms 8:8). Not the inferior animals only, as Psalms 8:1-9. might lead us to conclude; but, as we learn here, as well as from 1 Corinthians 15:27, the entire visible and invisible universe. Even the world of angels is by-and-by through Christ to be subordinated to man. It is only "for a little while 'that man is to remain "lower" than they.
II. HIS FAILURE TO REALIZE HIS SOVEREIGNTY. "But now we see not yet all things subjected to him" (1 Corinthians 15:8).
1. His nature is debased. Man's course in the world has not been one of continuous upward development. So far from that, it has been a course of deterioration from the golden age of his original maturity. "The crown is fallen from our head." Man used his freedom to destroy his innocence. His spiritual nature is in ruins. He is the slave of his own evil passions. He feels far away from God, and he has lost all fellowship with him.
2. His authority is resisted. So soon as Adam rebelled against God, nature began to renounce allegiance to him. Having lost his purity, he forfeited the lordship, which had been his birthright. Since the Fall, man has not been able to master even the material world. Uncivilized nations live in ignorance of many of the simplest physical laws; and the most advanced rather wrestle with the forces of nature than command them.
3. His power is partial. How impotent man is in presence of earthquake and tempest! Frost and snow are mightier than he. Wild beasts defy him. Insect hordes destroy his harvests. Disease and death triumph over him. Man cannot rule his own spirit; and as for dominion over the spiritual world beyond himself, he is unable to see how such a thing can be possible at all.
III. HIS RE-CORONATION IN CHRIST. (1 Corinthians 15:9) The apostle's comment upon David's words fills them with new light and glory, by showing how their fulfillment centers in Jesus. He has become the focus of man's destined royalty.
1. The life of Jesus exhibits the Divine ideal of man. We understand what is recant by our creation in God's image when we "behold;" him. He has lifted our crown from the dust, and set it upon his own head. Think of his life of spotless purity and holy familiarity with God during the years in which he continued "a little lower than the angels." He was, while on earth, the Second Adam—the Son of man—the Type of imperial manhood. While in the world he exercised dominion over the creatures; and at length he was exalted to God's right hand, where our faith now sees him.
2. His death gives man power to reach up to that ideal. Jesus voluntarily submitted to his humiliation and sufferings and death that he might put away the sin which has robbed man of crown and scepter. In tasting death he drank up the curse. His sacrifice has vindicated the righteousness and justice of God, and his blood has power to renew and sanctify the human soul. So, those who become united to him in his death are delivered from the thraldom of sin, and participate with him in his kingdom (Revelation 1:5, Revelation 1:6).
3. His glory is the pledge of man's restored dominion. The last clause of 1 Corinthians 15:9 reminds us that seeing Jesus has himself triumphed over death, the benefits of his death have become, by virtue of his exaltation, available for all. His people, being one with him, shall partake of all the "glory and honor" with which, as the God-Man, he has been "crowned." Man's restoration to imperial power is already being foreshadowed on earth, in the increasing triumphs of science and art among Christian nations, and in the gradual victory of what is moral and spiritual over brute force and evil passion. And in heaven the saints shall reign with Christ. They shall stand nearer the throne than the seraphim. They "shall judge angels." The whole of Christ's vast empire shall be theirs (1 Corinthians 3:21-23).
In conclusion, let us:
1. Cherish the scriptural idea of man's dignity.
2. Remember that we can realize our destiny only in Christ.
3. Seek a saving interest in his atoning death.
4. Consecrate soul and life to his service.
5. Imitate him as the pattern Man.
6. Live in a manner befitting the great hope which we have in him.