2d, He adds, ‘ There is an allusion only in the words to the first creation, as in John i. 1—3, where the apostle sets out the beginning of the gospel in the terms whereby Moses reports the creation of the world. And therefore mentions light in particular, because of an allusion to the light at first created by God, when of all other things wherein there is no such allusion he maketh no mention.’
Answ. 1. The new creation granted by the men of this persuasion, being only a moral suasion of the minds of men by the outward doctrine of the gospel, I know not what allusion can be fancied in it, to the creation of the world out of nothing.
2. It is granted that the apostle speaks here of the same creation that John treats of in the beginning of his gospel, but that this is the creation of the whole world, and of all things contained in it, hath been elsewhere proved, and must be granted, or we may well despair of ever understanding one line in the Scripture, or what we ordinarily speak one to another.
3. John doth not mention any particular of the old creation, affiirming only in general, that by the Word “ all things were made,” whereof he afterwards affirms, that it was the “light” of men, not assigning to him in particular, the creation of light, as is pretended.
in both places in very distinct senses, which if it be sufficient to evince a cognation between various places, very strange and uncouth interpretations would quickly ensue. For 2. Doth that, which the apostle here treats of, any way respect that which the prophet in that place insists on, his name and nature being only declared by the prophet, and his works by the apostle. And 3. It is presumption to suppose the apostle to allude to a corrupt translation, as that of the LXX. in that place is, there being no ground for it in the original, for ΡΞ Ν is not πατὴρ μελλοντὸς awyvoc, but πατὴρ awyioc, ‘the eternal Father,’ and what the Jews and LXX. intend by the world to come, we shall afterwards consider.
δ. His last refuge is in Isa. h. 16, ‘Where the work of God,’ as he observes, ‘in the reduction of the people of the Jews from the captivity of Babylon, is called his planting the heavens, and laying the foundations of the earth. And the Vulgar Latin translation,’ as he farther observes, ‘ renders the word, ut ccelum plantes, ut terram fundes, ascribing that to the prophet which he did but declare, and in this sense he.contends, that God the Father is said to make the worlds by his Son.’ Answ. 1. The work mentioned is not that which God would do in the reduction of the people from Babylon, but that which he had done in their delivery from Egypt, recorded to strengthen the faith of believers in what for the future he would yet do for them. 2. The expressions of ‘planting the heavens, and laying the foundation of the earth,’ are in this place of the prophet plainly allegorical, and are in the very same place declared so to be. First, in the circumstance of time, when this work is said to be wrought, namely, at the coming of the Israelites out of Egypt, when the heavens and the earth, properly so called, could not be made, planted, founded, or created. Secondly, by an adjoined exposition of the allegory, ‘I have put my words into thy mouth, and said unto Zion thou art my people.’ This was his planting of the heavens, and laying the foundation of the earth, even the erection of a church and political state amongst the Israelites. 3. It is not to the prophet, but to the church, that the words are spoken, and yuxd and τοῦ, are not ut plantes et ut fundes, but ad plantandum, ‘to plant, and ad fundandum, ‘to lay the foundation,’ and our author injures his cause, by making use of a translation to uphold it, which himself knows to be corrupt. 4. There is not then, any similitude between that place of the prophet, wherein words are used allegorically, (the allegory in them being instantly explained,) and this. of the apostle, whose discourse is didactical, and the words used in it proper, and suited to the things intended by him to be expressed. And this isthe substance of what is pleaded to wrest from believers this illustrious testimony given to the eternal Deity of the Son of God. We may yet further consider the reasons that offer themselves from the context, for the removal of the interpretation suggested.
1. It sinks under its own weakness and absurdity. The apostle, intending to set out the excellency of the son of God, affirms, that “by him the worlds were made,” that is, say they, ‘Christ preaching the gospel converted some to the faith of it, and many more were converted by the apostles preaching the same doctrine, whereupon blessed times of light and salvation ensued. Who, not overpowered with prejudice, could once imagine any such sense in these words * especially considering that it is as contrary to the design of the apostle, as it is to the import of the words themselves. ‘This is that which Peter calls “men’s wresting the Scripture to their own perdition.”
2. The apostle, as we observed, writes didactically, plainly expressing the matter whereof he treats in words usual and proper. To what end then should he use so strained an allegory in a point of doctrine, yea, a fundamental article of the religion he taught, and that to express what he had immediately in the words foregoing properly expressed, for “ by whom he made the worlds,” is no more in these men’s apprehensions, than “in him hath he spoken in these latter days.” Nor is this expression any where used, no not in the most allegorical prophecies of the Old Testament, to denote that which here they would wrest it to. But making of the world, signifies making of the world, in the whole Scripture throughout, and nothing else.
3. The “ making of the worlds” here intended, was a thing then past, ἐποίησε, ‘he made them,’ that is, he did so of old. And the same word is used by the LXX. to express the old creation. But now that which the Jews called the world to come, or the blessed state of the church under the Messiah, the apostle speaks of, as of that which was not yet come, the present worldly state of the Judaical church yet continuing.
4. The word awy, and awvec, or by and Da>y, which are so rendered, taken absolutely as they are here used, do never in any one place of the Old or New Testament signify the new creation, or state of the church under the gospel, but the ‘ whole world,’ and all things therein contained, they do signify in this very epistle, chap. xi. 3. _
5. Wherever the apostle in this epistle speaks in the Judaical idiom of the church state under the Messiah, he never calls it by the name of ocoupevy, OY awy, but still with the limitation of “to come,” as chap. ii. 5, vi. 5. And where the word is used absolutely as in this place, and chap. xi. 3, it is the “‘ whole world,” that is intended.
6. The context utterly refuseth this gloss. The Son in the preceding words is said to be made heir or Lord of all; that is of all things absolutely and universally, as we have evinced, and is confessed. To that assertion he subjoins a reason of the equity of that transcendent grant made to him, namely, because “ by him all things were made,” whereunto he adds his upholding, ruling, and disposing of them when so made by him; “he upholdeth all things by the word of his power.” That between the “all things” whereof he is Lord, and the “all things” that he upholds, there should be an interposition of words. of the same import with them, expressing the reason of those that go before, and the foundation of that which follows, knitting both parts together, and yet indeed have a signification in themof things utterly heterogeneous to them, is most unreasonable to
We have now obtained liberty by removing the entanglements cast in our way, to proceed to the opening of the genuine sense and import of these words. ἐρατὴ
Av οὗ, ‘by whom,’ not as an instrument or an inferior intermediate created cause, for then also must he be created by himself, seeing all things that were made were made by him, John i. 3, but as his own eternal Word, wisdom, and power, Prov. vill. 22—24; John i. 8. The same individual creating act, being the work of Father and Son, whose power and wisdom being one and the same undivided, so also are the works which outwardly proceed from them. And as thejoint working of Father and Son doth not infer any other subordination but that of subsistence and order, so the preposition δια doth not of itself intimate the subjection of an instrumental cause, being used sometimes to express the work of the Father himself, Gal. 1. 1.
Ἑποιησε;, ΝΞ, ‘created,’ so the apostle expresseth that word, Acts xvil. 24, 26. And the LXX. most commonly, as Gen.i.1, though sometimes they use x7iZw,as our apostle also doth, chap. x. He made, created, produced out of nothing, “ by the things not seen,” chap. x1. 3.
Tove awvae, αἰων, Dy, so that word is constantly rendered by the Greeks. dy is ‘ to hide, or to be hid, kept secret, close, undiscovered.’ Whence a virgin is called maby, one not yet come into the public state of matrimony, as by the Greeks on the same account κατακλείστος, one ‘shut up,’ or a ‘recluse,’ as the Targumists call a harlot ΝῚΞ ΠΡΌ», ‘a goer abroad,’ from that description of her, Prov. vii. 11, 12, mmaa nama oyp py pyp adn nowend, “her feet dwell not in her own house; one while she is in the street, another while abroad.” As the mother of a family is called ma mn, “ the dweller at home,” Psalm Ixviii. 13. Hence, pd signifies the ages of the world in their succession and duration, which are things secret and hidden; what is past is forgotten, what is to come is unknown, and what is present is passing away without much observation. See Eccles. i. 10.
The world then that is visible and a spectacle in itself, in respect of its continuance and duration, is p> y, a “thing hidden.” So that the word denotes the ‘fabric of the world,’ by a metonymy of the adjunct. When the Hebrews would express the world in respect of the substance and matter of the universe, they do it commonly by a distribution of the whole into its most general and comprehensive parts, as the heavens, earth and sea, subjoining all things contained in them. This the Greeks and Latins, from its order, frame and ornaments, call κόσμος, and mundus, which principally respects that Ὁ mmpw, that beauty and ornament of the heavens, which God made by his Spirit, Job xxvi. 13. And as it is inhabited by the sons of men, they call it dan, that is, οἰκουμένη, that is, pax dan, Prov. viii. 30. “ The world of the earth,” principally the habitable parts of the earth. As, “ quickly passing away,” they call it 75m; and in respect of its successive duration ὉΣῚν, that is, αἰων, the word here used.
2. Awvec, in the plural number, ‘ the worlds,’ so called, chap. xi. 3, by a mere enallage of number, as some suppose, or with respect to the many ages of the world’s duration, But moreover, the apostle accommodates his expression to the received opinion of the Jews, and
AN EXPOSITION OF THE [cx 1—
their way of expressing themselves about the world. ndiy, denotes the world as to the subsistence of it, and as to its duration; in both these respects, the Jews distributed the world into several parts, calling them so many worlds. R. Ὁ. Kimchi on Isa. vi. distributes these worlds into three, on the account of which he says, wip, holy, was three times repeated by the Seraphim. There are, saith he, mw>y mid, ‘three worlds,’ nya Doxdan ὈΣῚΡ sim ὙΌΣ ody, ‘the upper world which is the world of angels and spirits, odx2n oby Dasim, ‘the world of the heavens and stars: and dawn ody, ‘this world below.’ But in the first respect they generally assign these four, 1, 55m pdm, ‘the lower world,’ ‘ the depressed world,’ the earth and air in the several regions of it. 2, Doxdan dyn, ‘the world of angels, or ministering spirits, whom they suppose to imhabit high places, where they may superintend the affairs of the earth. 3, nd>y p»dadam, ‘the world of spheres,’ and 4, yw>yn ody, ‘the highest world,’ called by Paul ‘the third heaven,’ 2 Cor. xii. 2, and by Solomon, Ὁ byaw, ‘ the heaven of heavens,’ 2 Kings viii. 27, and nvay ὃν, Olam hanneshamoth, the world of spirits, or souls departed. In respect of duration they assign a five-fold world. 1, -ay ndry, called by Peter the ‘old world,’ or the world before the flood, the world that perished. 2, m7 pdsy, ‘the present world,’ or the state of things under the Judaical church. 3, myn mnxvan ody, ‘the world of the coming of the Messiah,’ or the world to come, as the apostle calls it, chap. 11. 5. 4, onar mon ody, ‘the world of the resurrection of the dead.’ And δ, yw dbry, ‘the prolonged world,’ or life eternal. Principally with respect to the first distribution, as also to the duration of the whole world to the last dispensation mentioned in the second, doth the apostle here call it, rove αἰωνας, ‘ the worlds.’
Thus the apostle having declared the honour of the Son, as Mediator, in that he was made “ heir of all,” adds thereto his excellency in himself from his eternal power and godhead, which he not only asserts, but gives evidence to an argument from the works of creation. And to avoid all straitening thoughts of this work, he expresseth it in terms comprehending the whole creation, in that distribution whereunto it was usually cast by themselves. As John contents not himself by affirming that he made all things, but adds to that assertion, that without him nothing was made that was made, John i. 3.
And this was of old the common faith of the Judaical church. That all things were made, and all things disposed by the Word of God, they all confessed. Evident footsteps of this faith abide still in theic Targums. For that by the word of God so often mentioned in them, they did not understand the word of his power, but an hypostasis in the divine nature, is manifest from the personal properties which are every-where assigned unto it; as the Word of God did this, said that, thought, went, and the like; as Psalm Ixviii. 17, they affirm that ‘ Word’ which gave the law on Mount Sinai, ‘dwells in the highest heavens.’ Yea, and they say in Bereschit Rabba, of those words, Gen. 1. 2, ‘the Spirit of God moved on the face of the waters,’ Myr Ἴ212 dw ny rn, ‘this is the Spirit of the King Messiah,’ by whom they cannot deny but that all things were formed. And the apostle in this expression lets the Hebrews know, that Jesus the Messiah was that word of God, ‘ by whom all things were made.’ And so the influence of these words on his present argument is manifest. For the Son, in whom the Father had now spoken to them, and declared the gospel, being his eternal Word, by whom the world and all ages were created, there could be no question of his authority to alter their ceremonial worship, which he himself had appointed for a season.
Before we pass to the next verses, we may mark out those instructions, which the words passed through afford us in common, as to the Ἢ abiding interest of all believers.
The foundation of them is, That the Lord Jesus Christ, who is the great prophet of his church under the New Testament, the only revealer of the will of the Father, as the Son and Wisdom of God, made the worlds, and ali things contained in them. And therein,
1. We have an illustrious testimony given to the eternal Godhead and power of the Son of God; for he who made all things is God, as the apostle elsewhere affirms. And,
2. Unto the equity of his being made Heir, Lord, and Judge of all. No creature can decline the authority or wave the tribunal of him that made them all. And,
3. A stable ground of faith, hope, contentment, and patience, is administered unto the saints in all dispensations. He who is their Redeemer that bought them, hath all that interest in all things wherein they are concerned, that the sovereign right of creation can afford to him; besides that grant which is made to him for this very end, that that they might be disposed of to his own glory, in their good and advantage, Isa. liv. 4, 5. And,
4, From this order of things, that Christ as the eternal Son of God having made the worlds, hath them, and all things in them, put under his power as Mediator and Head of the church, we may see in what a subserviency to the interest of the saints of the Most High, the whole creation is laid and disposed. And,
5. The way of obtaining a sanctified interest in, and use of the things of the old creation; namely, by receiving them not merely on the general account as made by the Son of God, but on the more especial account, of their being granted to him as Mediator of the church. And,
6. How men on both these foundations, are to be accountable for the use or abuse of the things of the first creation.
But besides these particular instances, there is that which is more general, and which we may a little insist upon from the context and design of the apostle in this whole discourse, the consideration of which will not again occur to us; and it is, That God in infinite wisdom ordered all things in the first creation, so as that the whole of that work might be subservient to the glory of his grace, in the new creation of all by Jesus Christ.
By the Son he made the worlds in the beginning of time, that in the fulness of time he might be the just Heir and Lord of all. The Jews have a saying, that the world was made for the Messiah: which is thus far true, that both it, and all things in it, were made, disposed of, and ordered in their creation, so as that God might be everlastingly glorified in the work which he was designed unto, and which by him he had to accomplish. I shall consider it only in the present instance; namely, that by the Son he made the worlds, that he might be the proper Heir and Lord of them; of which latter we shall’ treat more particularly on the ensuing words.;
This was declared of old, where he was spoken of as the Wisdom of God, by whom he wrought in the creation and production of all things, Prov. vii. 22—30. Here this Son, or Wisdom of God, declares at large, 1. His co-existence with his Father from eternity, before all or any of the visible or invisible creation were by his power brought forth, ver. 22, 23, and so onward. And then sets forth the infinite, eternal and ineffable delight, that was between him and his Father, both before, and also in the work of creation, ver. 30. Farther, he declares his presence and co-operation with him in the whole work of making the world, and the several parts of it, ver. 27—30, which in other places is expressed as here by the apostle, that God by him made the worlds. After which he declares the end of all this dispensation; namely, that he might “rejoice in the habitable parts of the earth, and his delight be with the sons of men;” to whom therefore he calls to hearken unto him, that they may be blessed, ver. 31, to the end of the chapter; that is, that he might be meet to accomplish the work of their redemption, and bring them to blessedness, to the glory of the grace of God; which work his heart was set upon, and which he greatly delighted in, Ps. xl. 6—8.
Hence the apostle John, in the beginning of his gospel, brings both the creations together: the first by the eternal Word, absolutely; the other by him as incarnate, that the suitableness and correspondence of all things in them might be evident. ‘The Word was with God,’ saith he, ‘in the beginning, and all things were made by him, and without him was not any thing made that was made, ver. 1—3. But what was this to the gospel that he undertook to declare? Yes, very much; for it appears from hence, that when ‘this word was made flesh, and came and dwelt among us, ver. 14, that he came into the world that was made by him, though it knew him not, ver. 10, he came but to his own, whatever were the entertainment that he received, ver. 11. For this end then God made all things by him, that when he came to change and renew all things, he might have good right and title so to do, seeing he undertook to deal with or about no more but what he had originally made.
The holy and blessed Trinity could have so ordered the work of creation, as that it should not immediately, eminently, and signally have been the work of the Son, of the eternal Word. But there was a farther design upon the world to be accomplished by him, and therefore the work was signally to be his; that is, as to immediate opera-~ tion, though as to authority and order, it peculiarly belonged to the Father; and to the Spirit, as to disposition and ornament, Gen. i. 2; Job xxvi. 19.
This, I say, was done for the end mentioned by the apostle, Eph. i. 10, All things at first were made by him, that when they were lost, ruined, and scattered, they might again in the appointed season, be gathered together into one head in him; of which place more at large elsewhere.
And this mystery of the wisdom of God, the apostle at large unfoldeth, Col, 1. 15—19. Speaking of the Son by whom we have redemption, he informs us, that in himself and his own nature, he is the image of the invisible God; that is of God the Father, who until then had alone been clearly revealed unto them; and that in respect of other things, he is the first-born of every creature, or as he terms himself, Rev, i. 14, ‘the Beginning of the creation of God;’ that is, he who is before all creatures, and gave beginning of the creation of God. Forso expressly the apostle explains himself in the next verses: “ By him all things were created that are in heaven and that ere in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and he is before all things, and by him all things consist.” But this is not the full design of the apostle. He declares not only, that all things were made by him, but also that all things were made for him, ver. 16, so made for him, that he might be the head of the body the church; that is, that he might be the fountain, head, spring, and original of the new creation, as he had been of the old. So the apostle declares in the next words, “ who is the beginning, the first-born from the dead.” As he was the beginning, the first-born of every creature in the old creation, so he is the beginning and first-born from the dead; that is, the origimal and cause of the whole new creation. And hereunto he subjoms the end and design of God in this whole mysterious work, which was, that the Son might have the preeminence in all things; as he had in and over the works of the old creation, seeing they were all made by him, and all consist in him; so also he hath over the new ‘on the same account, being the beginning and first-born of them. The apostle in these words gives us the whole of what we intend, namely, that the making of the worlds, and of all things in them, in the first creation by the Son, was peculiarly subservient to the glory of the grace of God, in the reparation and renovation of all things by him as incarnate.
It is not for us to inquire much into, or after the reason of this economy and dispensation: we cannot “by searching find out God, we cannot find out the Almighty unto perfection,” Job. xi. 7. It may suffice us, that he disposeth of all things according to the counsel of his own will, Eph. i. 12, This, antecedently unto the consideration of the effects of it, we cannot, we may not search into, Deut. xxix. 29. What are the effects and consequences of his infinitely holy, wise counsel, wherein his glory shines forth unto his creatures, those we may consider and contemplate, and rejoice in the light that they will afford us into the treasures of these counsels themselves.
Now herein we see, first, that it was the eternal design of God, that the whole creation should be put in subjection to the Word incarnate, whereof the apostle also treats in the second chapter of this Epistle. God hath highly exalted him, and given him ‘a name which is above every name, that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father,’ Phil. ii. 9—11. God hath put all things in subjection unto him, not only the things peculiarly redeemed by him, but all things whatever, as we shall show in the next words of our Epistle: see 1 Cor. xv. 24; Heb. ii. 8; Rom. xiv. 11. Hence John saw “every creature which is in heaven and earth, and under the earth, and such as are in the sea, even all that are in them, ascribing blessing, and honour, and glory, and power unto the Lamb for ever and ever,’ Rev. v. 13, that is, owning and avowing their duty, obedience, and subjection unto him. This being designed of God in the eternal counsel of his will, before the world was, 1 Peter i. 2; Tit. 1. 2; he prepared and made way for it in the creation of all things by him; so that his title and right to be the Ruler and Lord of all angels and men, the whole creation, m and of heaven and earth, might be laid in this great and blessed foundation, that he made them all.
Again, God designed from eternity, that his great and everlasting glory should arise from the new creation, and from the work thereof. Herein hath he ‘ ordered all things to the praise of the glory of his grace,’ Eph. i. 6. And this praise will he inhabit forever. It is true, the works of the old creation did set forth the glory of God, Ps. xix. 1, they manifested his eternal power and Godhead, Rom. i. 20. But God had not resolved, ultimately to commit the manifestation of his glory unto those works, though very glorious; and therefore did he suffer sin to enter into the world, which stained the beauty of it, and brought it wholly under the curse. But he never suffered spot nor stain to come upon ‘the work of the new creation, Eph. v. 6, nothing that might defeat, eclipse, or impair the glory that he intended to exalt himself in thereby. Yet God hath so ultimately laid up his glory in the new creation, as that he will not lose any thing of that, which also is due unto him from the old; but yet he will not receive immediately from thence neither, but as it is put over into a subserviency unto the work of the new. Now God ordered all things so, as that this might be effected without force, co-action, or wresting of the creation, or putting it out of its own order. And is there any thing more genuine, natural and proper, than that the world should come into subjection unto him, by whom it was made, although there be some alteration in its state and condition, as to outward dispensation, in his being made man? And this I take to be the meaning of that discourse of the apostle about the bondage and liberty of the creature, which we have, Rom. viii. 19—22. The apostle tells us, that the creature itself had an expectation and desire after the manifestation of the sons of God, or the bringing forth of the kingdom of Christ in glory and power, ver. 19, and gives this reason for it, because it is brought into a condition of vanity, corruption and bondage; wherein it did, as it where, unwillingly abide, and groaned to be delivered from it. That is, by the entrance of sin, the creation was brought into such a condition, that it could not answer the end for which it was made and erected, namely, to declare the glory of God, that he might be worshipped and honoured as God; but was as it were left, especially in the earth, and the inhabitants of it, to be ἃ stage for men to act their enmity against God upon, and a means for the fulfilling and satisfaction of their filthy lusts. This state being unsuitable to its primitive constitution, preternatural, occasional, and forced, it is said to dislike it, to groan under it, to hope for deliverance, doing that, according to its nature, which it would do voluntarily, were it endowed with a rational understanding. But, saith the apostle, there is a better condition for this creation, which whilst it was afar off, it put out its head after and unto. What is this better state? Why the glorious liberty of the sons of God; that is, the new state and condition that all things are restored unto, in order to the glory of God by Jesus Christ. The creation hath, as it were a natural propensity, yea, ἃ longing to’ come into a subjection to Christ, as that which retrieves and frees it from the vanity, bondage and corruption that it was cast into, when put out of its first order by sin. And this ariseth from that design and plan which God first laid in the creation of all things;- that they being made by the Son, should naturally and willingly, as it were, give up themselves unto obedience to him, when he should take the rule of them upon the new account of his mediation.
Thirdly, God would hereby instruct us, both in the use that we are to make of his creatures, and in the improvement that we are to make of the work of the creation to his glory. For the first, it is his will that we should not use any thing as merely made and created by him, though originally for that purpose, seeing as they are so left, they are under the curse, and so impure and unclean unto them that use them, Tit. 1.15. But he would have us to look upou them, and receive them as they are given over to Christ. For the apostle in his application of the eighth Psalm unto the Lord Chmnist, ch. ii. 6—8, manifests, that even the beasts of the field, on which we live, are given over in a peculiar manner unto his dominion. And he lays our interest in their use as to a clear, profitable, and sanctified way of it, in the new state of things brought in by Christ. 1 Tim. iv. 4, 8. “Every creature of God is good, and nothing to be refused, if it be received with thanksgiving; for it is sanctified by the word of God, and prayer.’ The word of promise confirmed in Christ called on by _ the Spirit, given by Christ in prayer, gives a sanctified use of the creatures. This God instructs us in, namely to look for a profitable sanctified use of the creatures in Christ, in that himself ordered them in the very first creation, to fall at length naturally under his rule and dominion, making them all by him. And hereby also we are instructed how to learn the glory of God from them. The whole mystery of laying the works of the old creation in a subserviency to the new, being hidden from many ages and genera- ὁ tions, from the foundation of the world men did by the effects and works which they saw conclude, that there was an eternal Power and infinite Wisdom whereby they were produced. But whereas there is but a two-fold holy use of the works of the creation, the one suited to the state of innocence, and the moral natural worship of God therein which they had lost; the other, to the state of grace, and the worship
"6 AN EXPOSITION OF THE por. ' Y,
of God in that which they had not attained; the world and the inhabitants thereof being otherwise involved in the curse and darkness wherewith it was attended, exercised themselves in fruitless speculations about them, or foolish imaginations, as the apostle calls them, and glorified not God in any due manner, Rom. i. 21. Neither unto this day can men make any better improvement of their contemplation on the works of creation, who are unacquainted with the recapitulation of all'things in Christ, and the beauty of it; in that all things at first were made by him. But when men shall by faith perceive and consider, that the production of all things owes itself, in its first original, to the Son of God, in that by him the world was made; and that unto this end and purpose, that he being afterwards incarnate for our redemption, they might all be put into subjection to him; they cannot but be ravished with the admiration of the power, wisdom, goodness and love of God, in this holy, wise, beautiful disposition of all his works and ways. And this is the very subject of the eighth Psalm. The Psalmist considers the excellency and glory of God in the creation of all things, instancing in the most glorious and eminent parts of it. But doth he do this absolutely, as they are such? doth he rest there? No; but proceeds to manifest the cause of his admiration, in that God did of old design, and would at length actually put all these things into subjection unto the Man Christ Jesus; as the apostle expounds his meaning, ch. 11. which causeth him to renew his admiration and praise, ver. 9, that is, to glorify God, as God, and to be thankful; which yet Paul declared that they were not, who considered the works of God only absolutely, with reference to their first original from infinite power and wisdom.
But against what we have been discoursing, it may be objected, that God in the creation of all things, suited them perfectly and absolutely to a state of innocence and holiness, without any respect to the entrance of sin, and the curse that ensued, which gave occasion to that infinitely wise and holy work of the mediation of Christ, and the restoration of all things by him; so that they could not be laid m such a subserviency and order, one to the other, as is pretended, though the former might be afterwards traduced, and translated into the use of the other. But,:
1. What is clearly testified in the Scripture, as that truth is, which we have insisted on, is not to be called into question, because we cannot understand the order and method of things in the hidden counsels of God. Such knowledge is too wonderful for us. Neither do we benefit ourselves much by inquiring into that which we cannot comprehend. [It is enough for us, that we hold fast revealed things, that we may know and do the will of God; but secret things belong to him, and to him are they to be left.
2. The Scripture testifieth, that ‘known unto God are all his works from the foundation of the world,” Acts xv. 18. Not only all those, which at first he wrought, but also all that ever he would work. The idea and system of them was all in his holy mind from eternity. Now, though in their creation and production they are all singly suited and fitted to the time, and season wherein they are brought forth and made, yet as they lie all together in the mind, will, and purpose of God, they have a relation one to another, from the first to the last. There is a harmony and correspondence between them all: they lie all in a blessed subserviency in themselves, and in their respect to one another, unto the promotion of the glory of God. And therefore, though in the creation of all things, that work was suited to the state and condition wherein they were created, that is, of innocence and holiness; yet this hinders not, but that God might and did so order them, that they might have a respect to that future work of his in their restoration by Christ, which was then no less known unto him, than that which was perfectly wrought.
3. The most reasonable and intelligible way of declaring the order of God’s decrees, is that which casts them under the two general heads, which all rational agents respect in their purposes and operations; namely, of the last end, and the means conducing thereunto. Now, the utmost end of God in all his ways towards the sons of men, being the manifestation of his own glory by the way of mercy and justice, whatever tendeth thereto is all jointly to be looked on, as one entire means tending to that end and purpose. The works, therefore, of the old and new creation being of this sort and nature, one joint and general means for the compassing of the forementioned end, nothing can hinder but that they may have that respect to each other, which before we have declared.
Ver, 3.—The apostle, in the pursuit of his argument, proceeds in the description of the person of Christ; partly as giving a farther account of what he had before affirmed concerning his divine power in making the worlds; and partly to instruct the Hebrews from their own typical institutions, that it was the Messiah who was figured and represented formerly unto them, in those signs and pledges of God’s glorious presence which they enjoyed. And so by the whole, he confirmeth the proposition he had in hand, concerning the excellence and eminence of him by whom the gospel was revealed, that their faith in him, and obedience unto him, might not be shaken or hindered.
"8; AN EXPOSITION OF THE ὁ [cH.
or shining forth of glory. Syr. ΝΙῸΣ germen, so Boderius, the ‘branch;’ Tremellius and D’ Dieu, ‘splendor,’ the Arabic concurring.
Avyn, is lux, ‘light;’ particularly the morning-light, Acts xx. 11, ὁμιλησας axore avync, ‘he talked until the break of day,’ or, the beaming of the morning light; avyn ἥλιου, Glos. Vet. jubar solis; the sun-beam; and sometimes it denotes the day itself. It is also sometimes used for the light that is in burning iron: azavyn, 15 of the same signification: properly splendor lucis, the brightness, shining, beauty, glory, or lustre of light. Hence is avyafw, to shine forth, to shine into, to irradiate, 2 Cor. iv. 4; εἰς τὸ μη avyacar αὐτοις, that the light of the gospel should not irradiate,—shine into them. AzavyaZw, is of the same import; and from thence ἀπαύγασμα. The word is no where used in the New Testament save in this place only; nor doth it occur in the Old of the LXX. Only we have it, Wisd. vil. 26. Wisdom is said to be ἀαπαυγασμα φωτος aidiov, a beam of eternal light; to which place the margin of our translation refers. And it is so used by Nazianzen, μεγαλου φωτὸς μικρὸν απαυγασμα; a little beam of a great light. It answers exactly to the Hebrew 7m or m2 WN; that is, the morning light, Prov. iv. 18. The path of the righteous, m2 ὝΝΘ, ut lux splendoris, Hierome; as the light of brightness; that is, of the morning, avyn, Acts xx. 11. And it is also applied to the light of fire, or fire in iron, Isa. iv. 5, wx mm, the light of fire; and. the fiery streaming of lightning, Heb. ii. 11.
Our translators have supplied Ais, the brightness of his glory, by repeating αὑτου, from the end of the sentence; perhaps as we shall find, not altogether necessarily; in which cases alone, such supplements unto the texts are allowed in translations.
Ka yapaxrno, character, imago, forma, figura, expressa forma, figura expressa, N58, Syr. the ‘character, image, form, figure, express form, express figure;) so variously is the word rendered by translators with little difference. It is no where used in the New Testament, but only in this place. In other authors it hath many significations. Sometimes they use it properly and naturally; sometimes metaphorically and artificially; as when it denotes several forms of speech, or orations. Properly from yapacow or yapatrw, to engrave with a tool, or style, is χαραγμα and yapaxrno, which is, first and properly, the note or mark cut by a tool or instrument into wood, or any other subject capable of such impression; or the stamp and sign that is left in the coining of money. The mark or scar also left by a wound, is by the LXX. termed yapaxrnp, Lev. xiii. 25. It is in general an express representation of another thing communicated unto it, by an impression of its likeness upon it; opposed unto that which is umbratile and imaginary.
Epistle; in this place, and chap. ii. 14, and chap. xi. 1; as also, 2 Cor.’ ix. 4, every-where in a different sense; so that the mere use of it in one place, will afford no light unto the meaning of it in another; but it must be taken from the context and subject treated of. The composition of the word would denote substantia, but so as to differ from, and to add something unto ovova, substance, or being; which in the divine nature can be nothing but a special manner of subsistence. But into the discussion of the controversy that hath been about the precise signification of these words, we shall not here enter.
Ἰύκαθισεν, καθιζω, is used both neutrally and actively; answering to aw, both in Kal and Hiphil,—signifying to sit down, and to cause to sit down. Chrysostom seems to have understood the word in the latter sense; referring it to God the Father causing the Son to sit down. But it is hard to find any antecedent word whereby it should be regulated,-but only 6¢, who, in the beginning of the verse; that is, he himself; and as Erasmus observes, γενόμενος» in the following words, will not grammatically admit of this construction; for if exafioe, be to be understood actively and transitively, it must have been yevouevov. And the apostle clears the neutral sense of the word, chap. vi. 1. It is well then rendered by our translators,—he sat, or sat down.
Εν δεξιᾳ, Ps. cx. 1. sad aw; LXX. καθου ex δεξιων, in the plural number; so is the same thing expressed, Acts vil. 55, and by Mark, ev δεξιοις, chap. xvi. 5. Our apostle constantly keepeth the singular number, with ev, chap. i. 18, vii. 1, xu. ὦ, The same thing in both expressions is intended; only that of εκ δεξιων, or ev δεξιοις, in the plural number is more eminently destructive of the folly of the Anthropomorphites; for they cannot hence pretend that God hath a right hand, unless they will grant that he hath many; which were not.only to turn the glory of the invisible God into the likeness of a man, but of a monster. And Austin well observes, that in the Psalm where that expression is first used,—‘ sit on my right hand; it is added, ‘1s yon dy, the ‘Lord on thy right hand;’ at the right hand of him, who sat on his right hand; which removes all carnal apprehensions from the meaning of the words.
Tne μεγαλωσυνης. This word is seldom used in other authors:— twice in this Epistle, here, and ch. vil. 1, once by Jude, ver. 25, and no where else in the New Testament;—by the LX X. not atall. The apostle evidently expresseth by it 123, or 7725, not as they are used appellatively, for glory, power, or majesty, but as they are names, and denote the essential glory of God,—the glorious God. So that peya- λωσυνη, is God himself, not absolutely considered, but with reference to the revelation of his glory and majesty in heaven;—God on his throne, as our apostle declareth, ch. vin. 1.
Ver. 3.— Who being the brightness of glory, and the express image of his Person, and upholding, or disposing of, all things by the word of his power, having by himself purged our sins, sat down on the right hand of the Majesty on high.
The apostle proceeds in his description of the person in whom God spake in the revelation of the gospel; ascending unto such a manifestation of him, as that they might understand his eminence above all who were formerly used in the like ministrations; as also how he was pointed out and shadowed by sundry types and figures under the Old Testament.
Of this description there are three parts: the first declaring what he is; the second, what he doth, or did; and the third, the consequent of them both, in what he enjoyeth.
Of the first part of this description of the Messiah, there are two branches, or it is two ways expressed. For he affirms of him, first, That he is the brightness, beam, or splendour of the glory; and, secondly, the express image, or character of his Father’s person.
In the second also there are two things assigned unto him: the former relating unto his power,—as he is the brightness of glory,—he sustaineth, or ruleth and disposeth of all things by the word of his power. The latter unto his love and work of mediation;—by himself, or in his own person, he hath purged our sins.
His present and perpetual enjoyment, as a consequent of what he was and did, or doth, 15 expressed in the last words: “He sat down at the right hand of the Majesty on high.”
Some of these expressions may well be granted to contain some of those dvovonra, ‘things hard to be understood,’ which Peter affirms to be in this Epistle of Paul, 2 Epist. 1.16, which unstable and un- Jearned men have in all ages wrested unto their own destruction. The things intended are unquestionably sublime and mysterious. The terms wherein they are expressed are rare, and no where else used in the Scripture to the same purpose; some of them not at all, which deprives us of one great help in the interpretation of them. The metaphors used in the words, or types alluded to by them, are abstruse and dark; so that the difficulty of discovering the true, precise, and genuine meaning of the Holy Ghost in them is such, as that this verse, at least some part of it, may well be reckoned among those places which the Lord hath left in his word, to exercise our faith, and diligence, and dependance on his Spirit, for a right understanding of them. It may be, indeed, that from what was known and acknowledged in the Judaical church, the whole intention of the apostle was more plain unto them, and more plainly and clearly delivered, than now it seemeth to us to be, who are deprived of their advantages. However, both to them and us, the things were and are deep and mysterious. And we shall desire to handle as it becometh us, both things and words with reverence and godly fear, looking up unto him for assistance, who alone can lead us into all truth.
We begin with the double description given us of the Lord Christ at the entrance of the verse, as to what he is in himself; and here a double difficulty presents itself unto us:—First, In general unto what nature in Christ, or unto what of Christ, this description doth belong. Secondly, What is the particular meaning and import of the words or expressions themselves.
For the first, some assert that these words intend only the divine nature of Christ, wherein he is consubstantial with his Father. Herein as he is said to be, ‘God of God,’ and ‘Light of Light,’ an expression doubtless taken from hence, receiving as the Son his nature and subsistence from the Father, so fully and absolutely as that he is every way the same with him in respect of his essence, and every way like him in respect of his person; so he is said to be the brightness of his glory, and the character of his person, on that account. This way went the ancients generally, and of modern expositors very many;—as Calvin, Brentius, Marloratus, Rollocus, Gomarus, Pareus, Estius, Tena, A. Lapide, Ribera, and sundry others. -
Some think that the apostle speaks of him as incarnate, as he is declared in the gospel, or as preached to be the image of the invisible God, 2 Cor. iv. 4. And these take three ways in the explication of the words, and their application of them unto him.
First, Some affirm that their meaning is, that whereas God is in himself infinite and incomprehensible, so that we are not able to contemplate his excellencies, but that we are overpowered in our minds with their glory and majesty, he hath in Christ the Son as incarnate, contemporated his infinite love, power, goodness, grace, greatness, and holiness, unto our faith, love, and contemplation, they all shining forth in him, and being eminently expressed in him; so Beza.
Secondly, Some think that the apostle pursues the description that he had entered upon of the kingly office of Jesus Christ, as heir of all; and that his being exalted in glory unto power, rule, and dominion, expressing and representing therein the person of his Father, 15 mtended in these words; so Camero.;
Thirdly, Some refer these words to the prophetical office of Christ, and say that he was the brightness of God’s glory, &c., by his revealing and declaring of the will of God unto us, which before was done darkly only, and in shadows. So the Socinians generally, though Schlictingius refers the words unto all that <imilitude, which they fancy to have been between God, and the man Christ Jesus, while he was in the earth; and therefore he renders the participle wy, not by the present, but preterimperfect tense, who was, that is, while he was on the earth, though as he says, not exclusively unto what he is now in heaven.
I shall not examine in particular the reasons that are alleged for these several interpretations, but only propose and confirm that sense of the place, which on full and due consideration appears both agreeable to the analogy of faith, and expressly to answer the design and intention of the apostle; wherein also, the unsoundness of the two last ways of applying the second interpretation, with the real coincidence of the first, and first branch of the latter exposition, will be discovered. To this end the following positions are to be observed.
First, It is not the direct and immediate design of the apostle to treat absolutely of either nature of Christ, his divine or human, but only of his person. Hence, though the things which he mentioneth and expresseth, may some of them belong unto, or be the properties of his divine nature, some of his human, yet none of them are spoken of as such, but are all considered as belonging unto his person. And this solves that difficulty which Chrysostome observes in the words, and strives to remove by a similitude, namely, that the apostle doth not observe any order or method, in speaking of the divine and human natures of Christ distinctly one after another, but first speaks of the one, then of the other, and then returns again to the former, and that frequently. But the truth is, he intends not to speak directly and absolutely of either nature of Christ; but treating ex professo of his person, some things that he mentions concerning him, have a special foundation in, and respect unto his divine nature; some in and unto his human, as must every thing that is spoken of him. And therefore the method and order of the apostle is not to be inquired after, in what relates in his expressions to this or that nature of Christ, but in the progress that he makes in the description of his person and offices, which alone he had undertaken.
Secondly, That which the apostle principally intends in and about the person of Christ, is to set forth his dignity, pre-eminence, and exaltation above all; and that not only consequentially to his discharge of the office of Mediator, but also antecedently, in his worth, fitness, ability, and suitableness to undertake and discharge it, which in a great measure depended on, and flowed from his divine nature.
3. These things being supposed, we observe, thirdly, that as these expressions are none of them singly, much less in that conjunction wherein they are here placed, used concerning any other but Christ only; so they do plainly contain and express things that are more sublime and glorious, than can, by the rule of Scripture, or the analogy of faith, be ascribed unto any mere creature, however used or exalted. There is in the word evidently a comparison with God the Father: he is infinitely glorious, eternally subsisting in his own person; and the Son is the brightness of his glory, and the express image of his person. Angels are called the sons of God, are mighty in power, and excellent in created glory; but when they come to be compared with God, it is said they are not pure in his sight, and he chargeth them with folly, Job iv. 18, and they cover their face at the brightness of his glory, Isa. vi. 2, so that they cannot be said so to be. Man also was created in the image of God, and is again by grace renewed thereunto, Eph. iv. 23, 24. But, to say a man is the express image of the person of God the Father is to depress the glory of God by anthropomorphism. So that unto God asking that question, “Whom will ye compare unto me, and whom will ye liken me unto?” we cannot answer of any one who is not God by nature, that he is the brightness of his glory, and the express image of his person.
Fourthly, Though the design of the apostle in general be to show how the Father expressed and declared himself unto us in the Son; yet this could not be done without manifesting what the Son is in himself, and in reference unto the Father, which both the expressions do in the first place declare. They express him such an one as in whom the infinite perfections and excellencies of God are revealed unto us. So that the first application of the words, namely to the divine nature of Christ, and the first branch of the second, considering him as incarnate, are very well consistent, as A Lapide grants, after he had blamed Beza for his interpretation. The first direction then given to our faith in these words, is by what the Son is in respect of the Father, namely, the brightness of his glory, and the express image of his person; whence it follows, that in him being incarnate, the Father’s glory and his person are expressed and manifested unto us.
Fifthly, There is nothing in these words that is not applicable unto the divine nature of Christ. Some, as we have shown, suppose that it is not that which is peculiarly intended in the words; but yet they can give no reason from them, nor manifest any thing denoted by them, which may not be conveniently applied thereunto. I say, whatever can be proved to be signified by them, or contained in them, if we will keep ourselves within the bounds of that holy reverence which becomes us in the contemplation of the majesty of God, may be applied unto the nature of God as existing in the person of the Son. He is in his person distinct from the Father, another, not the Father, but yet the same in nature, and this in all glorious properties and excellencies. This oneness in nature, and distmction in person, may be well shadowed out by these expressions, “ He is the brightness of his glory, and the express image of his person.” The boldness and cutiosity of the schoolmen, and Some others, in expressing the way and manner of the generation of the Son, by similitudes of our understanding and its acts, declaring how he is the image of the Father in their terms, are intolerable, and full of offence. Nor are the rigid impositions of those words and terms, in this matter, which they or others have found out to express it by, of any better nature. Yet I confess, that supposing with some, that by the first expression here used, “the brightness of glory,” the apostle intends to set forth unto us the relation of the Son’to the Father, by an allusion unto the sun | G 2 and its beams, or the light of fire in iron, some relief may then be given unto our weak understandings in the contemplation of this mystery, if we observe that one known rule, whose use Chrysostome urgeth in this place, namely, that in the use of such allusions, every thing of imperfection is to be removed in their application to God. A few instances we may give unto this purpose, holding ourselves unto an allusion to the sun and 15 beams.
1. As the sun in comparison of the beam is of itself, and the beam of the sun; so is the Father of himself, and the Son of the Father. 2. As the sun, without diminution or partition of its substance, without change or alteration in its nature, produceth the beam, so is the Son begotten of the Father. 3. As the sun, in order of nature is before the beam, but in time both are co-existent; so is the Father, in order of nature, before the Son, though in existence both co-eternal. 4. As the beam is distinct from the sun, so that the sun is not the beam, and the beam is not the sun; so is it between the Father and the Son. 5. As the beam is never separated from the sun, nor can the sun be without the beam; no more can the Son be from the Father, nor was the Father ever without the Son. 6. Asthesun cannot be seen but by the beam, no more can the Father but in and by the Son.
{ acknowledge that these things are true, and that there is nothing in them disagreeable to the analogy of faith. But yet as sundry other things may be affirmed of the sun and its beam, whereof no tolerable application can be made to the matter in hand; so I am not persuaded that the apostle intended any such comparison or allusion, or aimed at our information or instruction by them. They were common people of the Jews, and not philosophers, to whom the apostle wrote this Epistle. And therefore either he expresseth the things that he intends, in terms answering unto what was in use among themselves to the same purpose, or else he asserts them plainly in words, as meet to express them properly by, as any that are in use amongst men. ΤῸ say that there is an allusion in the words, and that the Son is not properly, but by a metaphor, the brightness of glory, is to teach the apostle to express himself in the things of God. For my part, I understand as much of the nature, glory, and properties of the Son, in and by this expression, “ He is the brightness of glory,” as I do by any of the most accurate expressions, which men have arbitrarily invented to signify the same thing. That he is one distinct from God the Father, related unto him, and partaker of his glory, is clearly asserted in these words, and more is not intended in them.
Sixthly, These things then being premised, we may discern the general import of these expressions. ‘Che words themselves, as was before observed, being no where else used in the Scripture, we may receive a contribution of light unto them from those in other places, which are of their nearest alliance. Such are these and the like, ““ We have seen his glory, the glory of the only Son of God,” John i. 14. “ He is the image of the invisible God,” Col. i. 15. “The glory of God shines forth in him,” 2 Cor. iv. 6. Now, in these and the like places, the glory of the divine nature is so intimated, as that we are directed to look unto the glory of the absolutely invisible and incomprehensible God in him incarnate. And this in general is the meaning and intention of the apostle in these expressions. ‘The Son in whom God speaks unto us in the revelation of the gospel, doth in his own person so every way answer the excellencies and perfections of God the Father, that he is in him expressly represented unto our faith and contemplation.
It remaineth then, in the second place, that we consider the expressions severally, with the reasons why the apostle thus expresseth the divine glory of Jesus Christ. “Oc wv απαυγασμα THC δοξης, who being the brightness, light, lustre, majesty of glory. The apostle, in my judgment, (which is humbly submitted for consideration,) alludes and attends unto something that the people were instructed by typically under the Old Testament, in this great mystery of the manifestation of the glory of God unto them, in and by the Son, the second Person in the Trinity. The ark, which was the most signal representation of the presence of God amongst them, was called his glory. So the wife of Phinehas, upon the taking of the ark, affirmed that the glory was departed, I Sam. iv. 22. “The glory is departed from Israel for the ark of God is taken.” And the Psalmist mentioning the same thing, calls it his glory absolutely, Psal. Ixxvil. 61.“ He gave his glory into the hand of his enemies,” that is the ark. Now on the filling of the tabernacle with the signs of God’s presence in cloud and fire, the Jews affirm that there was.a constant avavyacpa, a TNDN, or majestic shining glory resting on the ark, which was the απαυγασμα της δοξης, the splendour of the glory of God, in that typical representation of his presence. And this was to instruct them in the way and manner whereby God would dwell amongst them. The apostle therefore calling them from the types, by which in much darkness they had been instructed in these mysteries, unto the things themselves represented obscurely by them, acquaints them with what that typical glory and splendour of it signified, namely, the eternal glory of God, with the essential beaming and brightness of it in the Son, in and by whom the glory of the Father shineth forth unto us. So that the words seem to relate unto that way of instruction, which was of old granted unto them.
Besides, they were wont to express their faith in this mystery with words unto this purpose, 25, glory, is sometimes put for God himself, Psal. Ixxxv. 10. wenwa naz 135, “ That glory may dwell in our land;” that is, the God of glory, or glorious God. This glory the Targum calls xp, and the majesty of that glory m»>w; see Hab. 1. 8. Hence Psal. xliv. 25, they render those words, non 72» m5, “ Why hidest thou thy face?” pbon ΤΡ" maw md, “ Why takest thou away the majesty of thy glory?” as both the Venetian and Basil Bibles read the place. For the Regia have only m7y>w omitting Jap. And in the vision of Isaiah, chap. vi. 1, they say it was T2>7, so Kimchi; mya, so Rashi; “7 xp, so the Targum. And they affirm, that it was the same which came down and appeared on Mount Sinai, Exod. xix. 20, where those words, Ὁ wm dy mm τοὶ, “ And the Lord descended on Mount Sinai,” are rendered by Onkelos, 7 37> “San, “The majesty of God was revealed;” which words, from Psal. lxviit.
are applied by our apostle unto the Son, Eph. iv. Azavyaopa της δοξης, then, is nothing also but ΝΡ maw or ΤΊΞΞΙΤ MPD, “ the essential presence or majesty of the glorious God.” This, saith he, is Christ the Son; and thus of old they expressed their faith concerning him.;
The words, as was shown before, denote the divine nature of Christ, yet not absolutely, but as God the Father in him doth manifest himself unto us. Hence is he called m2 or xnvoV, or ΝΞ, The word is from jaw he dwelt. Elias in Tishbi gives us somewhat another account of the application of that name, in the root, pai dy jow sty ow by myow τρῖτ ΠΣ Wr wp. “The rabbins, of blessed memory, called the Holy Ghost Shechinah, because he dwelt upon the prophets.” But that this is not so, may be observed throughout the Targum, wherein the Holy Ghost is always expressly called wip mm; and the Shechinah is spoken of in such places as cannot be applied unto him. But as the fulness of the Godhead is said to dwell in the Lord Christ, σωματικως, Col. i.9, and he, as the only begotten Son of God, to dwell amongst us, John 1. 14; so is he said in the same sense to be ΤΊΒΞΙ myDW, or απαυγασμα τῆς δοξης, the majesty, presence, splendour of the glory, or the glorious God.
This then is that whereof the apostle minds the Jews. God having promised to dwell amongst them by his glorious presence, from whence the very name of Jerusalem was called, the Lord is there, Ezek. xlvii. 35, he who in and under that name was with them, as sent by Jehovah, Zech. i. 8, was the Son, in whom he had now spoken unto them in these latter days. And this must needs be of weight with them, being instructed, that he who had revealed the will of God unto them, was none other but he who had dwelt among them from the beginning, representing in all things the person of the Father, being typically revealed unto them, as the brightness of his glory.
The apostle adds, that he is χαρακτὴρ ὑποστασεως avrov, “ the express figure or image of his person:” that is, of the person of God the Father. I shall not enter into any dispute about the meaning of the word Hypostasis, or the difference between it and ovowa. Many controversies about these words there were of old. And Hierome was very cautious about acknowledging three Hypostases in the Deity, and that because he thought the word in this place to denote substantia, and of that mind are many still, it being so rendered by the vulgar translation. But the consideration of these vexed questions, not tending to the opening of the design of the apostle, and meaning of the Holy Ghost in this place, I shall not insist on them. The
1. Hypostasis of the Father, is the Father himself. Hereof, or of him, is the Son said to be the express image. As is the Father, so is the Son. And this agreement, likeness and conveniency, between the Father and the Son, is essential, not accidental; as those things are between relations finite and corporeal. What the Father is, doth, hath; that the Son is, doth, hath; or else the Father, as the Father, could not be fully satisfied in him, nor represented by him.
2. By character, two things seem to be intended. 1. That the Son in himself is ev poopy Θεου, “in the likeness of God,” Phil. ii. 6.
2. That unto us he is εἰκων Θεου; “the image of God,” representing him unto us, Col. i. 15. For these three words are used of the Lord Christ in respect unto God the Father, μορφη» εἰκων» χαρακτηρ, and their use seems thus to difference them. 1. It is said of him, Phil. ii. 6, ev μορφῃ Θεου ὕπαρχων, “ being, existing, subsisting in the form of God:” that is, being so, essentially so; for there is no μορφη, or form in the Deity, but what is essential unto it. This he was absolutely, antecedently to his incarnation; the whole nature of God being in him, and consequently he being in the form of God. 2. In the manifestation of God unto us, he is said to be, exwy τον Ozov rov aoparov, Col. i. 15, “ the image of the invisible God;” because in him, so partaker of the nature of the Father, do the power, goodness, holiness, grace, and all other glorious properties shine forth, being in him represented unto us, 2 Cor. iv. 6. And both these seem to be comprised in this word yapaxrnp, both that the whole nature of God is in him, as also that by him God is declared and expressed unto us. ῃ
We have seen what it is, that is intended in this expression; and shall only add thereto a consideration of that from whence the expression is taken. The ordinary engraving of rings, or seals, or stones, is generally thought to be alluded to. It may be also, that the apostle had respect to some representation of the glory of God by engravings amongst the institutions of Moses. Now there was scarcely any thing of oldthat more gloriously represented God, than that of the engraving of his name on a plate of gold to be worn on the front of the mitre of the high priest, at the sight whereof, the great conqueror of the east fell down before him. Mention of it we have, Exod. xxviii. 36. “ Thou shalt make a plate of pure gold, and grave upon it, like the engraving of a signet, τ wip, Holiness of Jehovah, or to Jehovah. Here was that name of God which denotes his essence and being, characterized and engraven, to represent his holiness and glory to the people. And Aaron was to wear this engraven name of God on his forehead. that. he might bear the iniquity of the holy things and gifts of the children of Israel, which could really be done only by him who was Jehovah himself. And thus also, when God promiseth to bring forth the Son, as the corner-stone of the church, he promiseth to engrave upon him the seven eyes of the Lord, Zech, i. 9, or the perfection of his wisdom and power to be expressed unto the church in him. There having been then this representation of the presence of God, by the character or engraving of his glorious name upon the plate of gold, which the high priest was to wear, that he might bear iniquities; the apostle lets the Hebrews know, that in Christ the Son is the real’accomplishment of what was typified thereby, the Father having actually communicated unto him his nature denoted by that name, whereby he was able really to bear our iniquities, and most gloriously represent the person of his Father unto us.
And this, with submission to better judgments, do I conceive to be the design of the apostle, in this his description of the person of Jesus Christ. It pleased the Holy Ghost herein to use these terms and expressions, to remind the Hebrews how they were of old instructed, though obscurely, in the things now actually exhibited to them; and that nothing was now preached or declared, but what in their typical institutions they had before given their assent to.
We have heen somewhat long in our explication of this description of the person of the Son of God, yet, as we suppose, not any longer than the nature of the things treated of, and the manner of their expression, necessarily required us to be. We shall therefore here stay a while, before we proceed to the ensuing words of this verse, and take some observation from what hath been spoken for our direction and refreshment in our passage.:
Observ. 1. All the glorious perfections of the nature of God, do belong to and dwell in the person of the Son. Were it not so, he could not gloriously represent to us the person of the Father, nor by the contemplation of him, could we be led to an acquaintance with the person of the Father. This the apostle here teacheth us, as in the explication of the words we have manifested. Now because the confirmation of this allusion, depends on the proofs and testimonies given of and to the divine nature of Christ, which I have elsewhere largely insisted on, and vindicated from exceptions, I shall not here re-assume that task, especially considering that the same truth will again occur to us.
Observ. 2. The whole manifestation of the nature of God to us, and all communications of grace, are immediately by and through the person of the Son. He represents him to us, and through him, is every thing that is communicated to us from the fulness of the Deity conveyed.
There are sundry signal instances wherein God reveals himself, and communicates from his own infinite fulness to his creatures, and in all of them he doth it immediately by the Son. 1. Inthe creation of all things. 2. In the providential rule and disposal of them. 3. In the revelation of his will, and institution of ordinances. 4. In the communication of his Spirit and grace. In none of which is the person of the Father any otherwise immediately represented to us, than in and by the person of the Son.
imparted to them of his goodness, and manifested his nature to those that were capable of a holy apprehension of it. Now all this God did immediately by the Son, not as a subordinate instrument, but as the principal efficient, being his own power and wisdom. This we have manifested in our explication of the last words of the verse foregoing. In express testimony hereunto, see John 1.9; Col. 1. 16; 1 Cor. vill. 6. The Son, as the power and wisdom of the Father, “ made all things,” so that in that work, the glory of the Father shines forth in him, and no otherwise. By him was there a communication of being, goodness, and existence to the creation.
2. In the providential rule and disposal of all things created, God farther manifests himself to his creatures, and farther communicates of his goodness to them. That this also is done in and by the Son, we shall farther evidence in the explication of the next words of this verse.
3. The matter is yet more plain, as to the revelation of his will, and the institution of ordinarices from first to last. Itis granted that after the entrance of sin, God doth not graciously reveal, nor communicate himself to any of his creatures, but by his Son. This might fully be manifested by a consideration of the first promise, the foundation of future revelations and institutions, with an induction of all ensuing instances. But whereas all revelations and institutions springing from the first promise, are completed and finished in the gospel, it may suffice to show that what we assert is true, with peculiar reference thereunto. The testimonies given to it are innumerable. This is the substance and end of the gospel, to reveal the Father by and in the Son to us, to declare that through him alone we can be made partakers of his grace and goodness, and that no other way we can have neither acquaintance or communion with him; see John i. 18. The whole end of the gospel is to give us the “ knowledge of the glory of God in the face of Jesus Christ,” 2 Cor. iv. 6, that is, the glory. of the invisible God, whom none hath seen at any time, 1 Tim. vi. 16; 1. John iv. 12, that is, to be communicated to us. But how isthis to be done? absolutely and immediately as it is the glory of the Father? No, but as it “shines forth in the face of Jesus Christ,” or as it is in his person manifested and represented to us; for he is, as the same apostle says in the same place, ver. 4, ‘‘the image of God.” And herein also, as to the communication of grace and the Spirit, the Scripture is express, and believers are daily instructed in it, see Col. 1.17; John 1. 16, especially 1 John v. 11, 14. Now the grounds of this order of things lies,
1. In the essential inbeing of the Father and the Son. This our Saviour expresseth, John x. 38, “The Father is inme, and I in him;” the same essential properties and nature being in each of the persons, by virtue thereof their persons also are said to be in each other. The person of the Son is in the person of the Father, not as such, not in or by its own personality, but by union of its nature and essential properties, which are not alike, as the persons are, but the same in the one and the other. And this inbeing of the Father in the Son, and of the Son in him, our Saviour affirms to be manifesged by the works that he wrought, being wrought by the power of the Father, yet as in him, and not as in the Father immediately. See to the same purpose John xiv. 10,11, and xvii. 21.
2. The Father being thus in the Son, and the Son in the Father, whereby all the glorious properties of the one, do shine forth in the other, the order and economy of the blessed Trinity in subsistence and operation, requires that the manifestation and communication of the Father to us, be through and by the Son. For as the Father is the original and fountain of the whole Trinity as to subsistence, so as to operation he works not but by the Son, who having the divine nature communicated to him by eternal generation, is to communicate the effects of the divine power, wisdom, and goodness by temporary operation. And thus he becomes the brightness of his Father’s glory, and the “express image of his person,” namely, by the receiving his glorious nature from him, the whole and all of it, and expressing him in his works of nature and grace to his creatures.
3. Because in the dispensation and counsel of grace, God hath determined, that all communication of himself to us, shall be by the Son as incarnate. This the whole gospel is given to testify. So that this truth hath its foundation in the very subsistence of the persons of the Deity, is confirmed by the order and operation, and voluntary disposition in the covenant of grace.
And this discovers to us, first, the necessity of coming to God by Christ. God in himself is said to be in “ thick darkness,” as also to “dwell in light,’ whereunto no creature can approach; which expressions, though seemingly contrary, yet teach us the same thing, namely, the infinite distance of the divine nature from our apprehensions and conceptions, “no man having seen God at any time.” But this God, invisible, eternal, incomprehensibly glorious, hath implanted sundry characters of his excellencies, and left footsteps of his blessed properties on the things that he hath made, that by the consideration and contemplation of them, we might come to some such acquaintance with him, as might encourage us to fear and serve him, and to make him our utmost end. But these expressions of God in all other things, besides his Son Jesus Christ, are all of them partial, revealing only something of him, not all that is necessary to be known, that we may live to him here, and enjoy him hereafter; they are also obscure, not leading us to any perfect, stable knowledge of him. And hence it is, that those who have attempted to come to God by the light of that manifestation which he hath made of himself, any other way than in and by Christ Jesus, have all failed and come short of his glory, But now the Lord Christ being the “ brightness of his glory,”in whom his glory shines to us out of the immense darkness in which his nature is enwrapped, and beams out of that inaccessible light which he inhabits, and being the “ express image of his person,” representing all the perfections of his person, fully and clearly to us; in him alone can we attain a saving acquaintance with him. On this account he tells Philip, John xiv. 9, “He that hath seen me, he hath seen the Father,” the reason of which assertion taken from the mutual inbeing of Father and Son, and his expression of his mind and glory, he asserts in the next verses. He then is the only way and means of coming to the knowledge and enjoyment of God, because in and by him alone, is he fully and perfectly expressed tous. And therefore, this, secondly, is our great guide and direction in all our endeavours after an acceptable access to him. Would we come to that acquaintance with the nature, properties, and excellencies of the Father, which poor, weak, finite creatures are capable of attaining in this world, and which is sufficient that we may love him, fear him, serve him, and come to the enjoyment of him? would we know his love and grace? would we admire his wisdom and holiness? let us labour to come to an intimate and near acquaintance with his Son Jesus Christ, in whom all these things dwell in their fulness, and by whom they are exhibited, revealed, unfolded to us. Seek the Father in the Son, out of whom not one property of the divine nature can be savingly apprehended, or rightly understood, and in whom they are all exposed to our faith and spiritual contemplation. This is our wisdom, to abide in Christ, to abide with him, to learn him; and in him we shall learn, see, and know the Father also.
He showed before, that by him “ the worlds were created,” whereunto as a farther evidence of his glorious power, and of his continuance to act suitably to that beginning of his exercise of it, he adds, that he also abides to uphold, or rule and dispose of all things so made by hin.
seri the explication of these words, two things are to be inquired after. First, How, or what sense Christ is said to “ uphold or rule all things.” Secondly, How he doth it by the word of his power.” ®zowy is taken by expositors in a double sense, and accordingly variously rendered in translations. Some render it by upholding, sup- _ porting, bearing, carrying. And these suppose it to express that mfinite divine power, which is exerted in the conservation of the creation, keeping it from sinking into its original of confusion and nothing. Hereof our Saviour saith, “ My Father worketh hitherto, ἕως apr, or yet, ‘and 1 work,” that is, m the providential sustentation of all things made at the beginning. And this, saith Chrysostome on this place, is a greater work than that of the creation. By the former, all things were brought forth from nothing, by the latter are they preserved from that return to nothing, which their own nature, not capable of existence without dependence on their first cause, and their perpetual conflict by contrariety of qualities, would precipitate them into.
2, Some take the word to express his ruling, governing, and disposing of all things by him made, and (which 15 supposed) sustained; and so it may denote the putting forth of that power over all things which is given to the Son as Mediator, or else that providential rule over all, which he hath with his Father, which seems rather to be intended, because of the way expressed whereby he exerciseth this rule, namely, by the “ word of his power.”
The use of the word φερω, is not so obvious in this latter sense, as it isin the former. As in the proverb, εἰ δυναμαι την arya φερειν, επι- θετε μοι tov Bovv. But 1 see no reason why we should suppose an inconsistency in these senses, and not rather conclude that they are both of them implied. For as absolutely it is the same divine power and providence which is exercised in the upholding, and the ruling or disposing of all things, so all rule and government is a matter of weight and burden, and he who rules or governs others, is said to bear or carry them. So Moses expresseth his rule of the people in the wilderness, Num. xi. 11, 12, “Thou hast put,” saith he, “wi the weight or burden of this people upon me, and thou hast said, ww, bear or carry them in thy bosom.” And hence from nw, ‘to bear or carry,’ is NW, ‘a prince or ruler, that is, one that carries and bears the burden of the people, that upholds and rules them. To bear, then, or uphold, and to rule and dispose, may be both well imtended in this word, as they are both: expressed in that prophecy of Christ, Isa. ix. 6, “The rule or government shall be on his shoulder,” that together with his power and rule he may sustain and bear the weight of his people. Only whereas this is done amongst men with much labour and travail, he doth it by an inexpressible facility, by the “ word of his power.” And this is safe, to take the expression in its most comprehensive sense.
But whereas the phrase of speech itself is no where else used in the New Testament, nor is ¢eow applied to any such purpose elsewhere, (though once φερόμενος be taken for actus or agitatus, 1 Pet. i,) we may inquire what word it was among the Hebrews that the apostle intended to express, whereby they had formerly been instructed in the same matter.
1. It may be, he intended 5255”, a participle from 515, to sustain, to bear, to endure; as Mal. in. 2, it signifies also to feed, nourish and cherish; 1 Kings iv. 7; Ruth iv. 15; Zech. xi. 16, φερων τε παντα; that is, 55 52520, sustinens, nutriens omnia, ‘sustaining and cherishing all things.’ But this word hath no respect unto rule or disposal. And in this sense, as the work of creation is eminently ascribed unto the Father, who is said to “make all things by the Son,” so that of the preservation and cherishing of all things is here peculiarly assigned unto the Son. And this is not unsuitable unto the analogy of faith. For it was the power of God that was eminently exalted, and is conspicuously seen in the work of creation, as the apostle declares, Rom. 1. 20, although that power was accompanied also with infinite’ wisdom; and it 1s the wisdom of God that is most eminently manifested in the preservation of all things, though that wisdom be also exercised in power infinite. At least in the contemplation of the works of the creation, we are led by the wonder of the infinite power whereby they were wrought, to the consideration of the wisdom that accompanied it; and that which in the works of providence first presents itself unto our minds, is the infinite wisdom whereby all things are disposed; which leads us also to the admiration of the power expressed in them. Now it is usual with the Scripture to assign the things wherein power is most eminent, unto the Father, as those wherein wisdom is most conspicuously exalted, unto the Son, who is the eternal wisdom of the Father. And this sense is not unsuitable unto the’ text.
2. ~w is another word that may be intended, and this denotes a bearing like a prince in government, as sw2. And in this sense the word ought to be referred unto Christ as mediator, entrusted with power and rule by the Father. But neither the words nor context will well bear this sense. For 1. It is mentioned before, where it is said that he is “ appointed heir of all;” and itis not hkely that the apostle in this summary description of the person and offices of the Messiah, would twice mention the same thing under different expressions. 2. The particle τε added unto φερων, refers us to the beginning of this verse, ὃς ων—φερων te—! who being the brightness of glory, and bearing all things.’ So thatthese things must necessarily be spoken of him if the same respect; and the former, as we have showed, relateth unto his person in respect of his divine nature, so therefore doth the latter, and his acting therein.
3. There is yet another word, which I suppose the apostle had a principal aim to express, and this is 331. 227 1s properly to rade, to be carried, to be carried over; and'it is frequently, though not metaphorically, used concerning God himself; as Deut. xxxiil. 26, Dvaw 135 ‘riding on the heavens;’ on the clowds, Isa. xix.°1; on the wings of the wind, Ps. xviii. and Ixviii. 5, whereby his majesty, authority, and government is shadowed out unto us. And hence also the word signifies to administer, dispose, govern, or preside in and over things.
Thus in Ezekiel’s vision of the glorious providence of God in ruling the whole creation, it is represented by a chariot (ma>19) of (Dan) cherubims. The warns cherubim with their wheels made that chariot, over which sat the God of Israel, in his disposing and ruling of all things. And the words themselves have that affinity in signification which is frequently seen among the Hebrew roots, differing only in the transposition of one letter. And the description of him who sat above the cherubims of providence, Ezek. i. 10, is the same with that of John, Rev. iv. 7, 8, Now God in that vision is placed 155, as governing, ruling, influencing all second causes, as to the orderly production of their effects, by the communication of life, motion, and guidance unto them. And though this divine administration of all things be dreadful to consider, the “ rings of the wheels” being high and dreadful, chap. 1. 18, and the living creature ran as the “ appearance of a flash of lightning, ver. 14, as also full of entanglements, there being to appearance cross wheels, or “ wheels within wheels,” ver. 16, which are all said to be “rolling,” chap. x. 11, yet it is carried on in an unspeakable order, without the least confusion, chap. 1. 17, and with a marvellous facility, by a mere intimation of the mind and will of him who euides the whole; and that because there was a living powerful spirit, passing through all, both living’ creatures and wheels that moved them speedily, regularly, and effectually, as he pleased; that is, the energetical power of divine providence, animat-— ing, guiding, and disposing the whole, as seemed good unto him.
Now all this is excellently expressed by the apostle in -these words. For as that power which is in him that sits over the chariot, influencing and giving existence, life, motion, and guidance unto all things, is clearly expressed by φερων τὰ πάντα, ‘upholding and disposing of all things,’ that is, 295 53»; so is the exercise and issuing of it forth by the spirit of life in all things to guide them certainly and regularly, by those words, τῳ ῥηματι tne δυναμεως, ‘by the word of his power;’ both denoting the unspeakable facility of omnipotent power in its operations. And Kimchi on chap. vi. of Isaiah affirms, that the vision which the prophet had was of the glory of God, that glory which Ezekiel saw in the likeness of a man; which we find applied unto the Lord Christ, John xu. 41.
I shall only add, that in Ezekiel’s vision, the voice of the Quadriga of the living creatures in its motion, was as the voice “MW omnipotentis, prepotentis, 5101 sufficientis, Ezek. i. 24, of the Almighty, the powerful, the all, or self-sufficient, which is also fully expressed in this of the apostle, bearing, upholding, disposing of all things.
Now this efficacy of divine providence, is called the Word of God; to intimate, that as rulers accomplish their will by a word of command, in and about things subject to their pleasure, Matt. viii. 9, so doth God accomplish his whole mind and will in all things by his power. And therefore τὴς δυνάμεως, ‘of his power,’ is here added by way of difference and distinction, to show what word it is that the apostle intends. It is not Aoyoe ovowdne, the essential word of God, who is the person spoken of; nor λόγος προφορικος, the word spoken by him in the revelation of himself, his mind and will; but a word that is effectual and operative, namely, the putting forth of his divine power with ease and authority, accomplishing his will and purpose in and by all things.
This in the vision of Ezekiel is the communication of a spirit of life to the cherubs and wheels, to act and move them as seems good to him by whom they are guided. For as it is very probable, that the apostle in these words, setting forth the divine power of the Son in ruling and governing the whole creation, did intend to remind the Hebrews, that the Lord Christ the Son is he who was represented in the form of a man unto Ezekiel, ruling and disposing of all things, and the τὸ the almighty, whose voice was heard amongst the wheels; so.it is most certain that the same thing is intended in both places. And this expression of upholding or disposing of all things “ by the word of his power,” doth fully declare this glorious providence emblematically expressed in that vision. The Son being over all things ᾿ made by himself, as on a throne over the cherubims and wheels, influenceth the whole creation with his power, communicating unto it respectively subsistence, life, and motion, acting, ruling, and disposing of all, according to the counsel of his own will.
This then is that which the apostle assigns unto the Son, thereby to set out the dignity of his person, that the Hebrews might well consider all things, before they deserted his doctrine. He is one that is partaker essentially of the nature of God, being the brightness of glory, and the express image of his Father’s person, who exerciseth and manifesteth his divine power, both in the creation of all things, as also in the support, rule, and disposal of all, after they are made by him. And hence will follow, both his power and authority to change. the Mosaic institutions, and also his truth and faithfulness in the revelation of the will of God by him made, which it was their duty to embrace and adhere unto.
The several passages of this verse are all of them conjoined by the apostle, and used unto the same general end and purpose; but they are of such distinct senses and importance, considered absolutely and apart, that we shall in our passage select the observations which they singly afford us.
1, Our Lord Jesus Christ as the Son of God, hath the weight of the whole creation upon his hand, and disposeth of it by his power and wisdom.
2. Such is the nature and condition of the universe, that it could not subsist a moment, nor could any thing in it act regularly unto its appointed end, without the continual support, guidance, influence, and disposal of the Son of God.
We may briefly consider the sum of both these jointly, to manifest the power and care of Christ over us, as also the weak dependent condition of the whole creation in and by itself. The things of this creation can no more support, act, and dispose themselves, than they could at first make themselves out of nothing. The greatest cannot conserve itself by its power, or greatness, or order; nor the least by its distance from opposition. Were there not a mighty hand under every one of them, they would all sink into confusion and nothing; did not an effectual power influence them, they would become a slothful heap. It is true, God hath in the creation of all things implanted in every particle of the creation, a special natural inclination and disposition, according unto which it is ready to act, move, or work regularly; but he hath not placed this nature and power in them absolutely, and independently of his own power and operation. The sun is endued with a nature to produce all the glorious effects of light and heat, that we behold or conceive; the fire to burn, the wind to blow, and all creatures also in the like manner; yet neither could sun, or fire, or wind preserve themselves in their being, or retain the principles of their operations, did not the Son of God, by a continual emanation of his eternal power, uphold and preserve them; nor could they produce any one effect by all their actings, did he not work in them, and by them. And so is it with the sons of men, with all agents whatever, whether natural and necessary, or free, and proceeding in their operations by election and choice. Hence Paul tells us, that in God “we live, and move, and have our being,” Acts xvii. 28. He had before asserted, that he had of “one blood made all nations,” ver. 26; that is, all men of one, whom he first created. And that we may know that he hath not left us to stand by ourselves on that first foundation, or that we have no power or ability, being made, to do or act any thing without him, he adds, that in him, that is, in his power, care, providence, and by virtue of his effectual influence, our lives are supported and continued, that we are acted, moved, and enabled thereby to do all we do, be it never so small, wherein there is any effect of life or motion. So Daniel tells Belshazzar, that ‘his breath and all his ways were in the hand of God,” Dan. v. 23.. His breath in the support and continuance of his being; and his ways in his effectual guidance and disposal of them. Peter speaks to the same purpose in general, concerning the fabric of the heavens, sea, and earth, 2 Pet. im. 5.
Now what is thus spoken of God in general, is by Paul particularly applied unto the Son, Col. 1. 16, 17, ‘All things were created by him, and for him, and he is before all things, and by him all things consist.” He did not only make all things, as we have declared, and that for himself and his own glory, but also he continues the head of them; so that by him, and by his power, they consist, are preserved in their present state and condition, kept from dissolution, in their singular existence, and in a consistency among themselves.
And the reason hereof is taken, first, from the limited, finite, dependent condition of the creation, and the absolute necessity that it should be so. It is utterly impossible and repugnant to the very nature and being of God, that he should make, create, or produce any thing without himself, that should have either ἃ self-subsistence, or a self-sufficiency, or be independent on himself. All these are natural and essential properties of the divine nature; where they are, there is God, so that no creature can be made partaker of them: where we name a creature, we name that which hath a derived and dependent being. And that which cannot subsist in and by itself, cannot thus act.
Secondly, The energetic efficacy of God’s providence, joined with his infinite wisdom in caring for the works of his own hands, the product of his power, requires that it should be so. He worketh yet. He did not create the world, to leave it to an uncertain event; to stand by, and to see what would become of it, to see whether it would return to its primitive nothing, of which cask it always smells strongly; or how it would be tossed up and down by the adverse and contrary qualities, which were implanted in the several parts of it. But the same power and wisdom that produced it, doth still accompany it, powerfully piercing through every parcel and particle of it. To fancy a providence in God, without a continual energetical operation, or a wisdom without a constant care, inspection, and oversight of the works of his hands, is not to have apprehensions of the living God, but to erect an idol in our own imaginations.
Thirdly, This work is peculiarly assigned unto the Son, not only as he is the eternal power and wisdom of God, but also because by his interposition, as undertaking the work of mediation, he reprieved the world from an immediate dissolution upon the first entrance of sin and disorder; that it might continue, as it were, the great stage for the mighty works of God’s grace, wisdom, and love to be wrought in. Hence the care of the continuance of the creation and the disposal of it, is delegated unto him, as he that hath undertaken to bring forth and consummmate the glory of God in it, notwithstanding the great breach made upon it by the sin of angels and men. ‘This is the substance of the apostle’s discourse, Col. 1. 15—20. Having asserted him to be the image of God, in the sense before opened and declared, and to have made all things, he affirms, that all things have also their present consistency in him, and by his power; and must have so, until the work of reconciliation of all things unto God being accomplished, the glory of God may be fully retrieved and established for ever.
1. We may see from hence the vanity of expecting any thing from the creatures, but only what the Lord Christ is pleased to communicate unto us by them. They that cannot sustain, move, or actuate themselves by any power, virtue, or strength of their own are very unlikely by and of themselves to afford any real assistance, relief, or help unto others. They all abide and exist severally, and consist together, in their order, and operation, by the word of the power of Christ; and what he will communicate by them, that they will yield and afford, and nothing else. In themselves they are broken cisterns that will hold no water; what he drops into them may be derived unto us and no more. They who rest upon them, or rest in them, without the consideration of their constant dependance on Christ, will find at length all their hopes disappointed, and all their enjoyments vanish into nothing.
2. Learn hence also the full, absolute, plenary self-sufficiency and sovereignty of the Son our Saviour. We showed before the universality of his kingdom and moral rule over the whole creation; but this is not all, A king hath a moral rule over his subjects in his kingdom;
but he doth not really and physically give them their being and existence; he doth not uphold and actuate them at his pleasure; but every one of them doth stand therein upon the same, or an equal bottom with himself. He can indeed by the permission of God, take away the lives of any of them, and so put an end to all their actings and operations in this world; but he cannot give them life, or continue their lives at his pleasure one moment, or make them so much as to move a finger. But with the Lord Christ it is otherwise; he not only rules over the whole creation, disposing of it according to the rule and law of his own counsel and pleasure; but also they all have their beings, natures, inclinations, and lives from him; by his power are they continued unto them, and all their actions are influenced thereby. And this, as it argues an all-sufficiency in himself, so an absolute - sovereignty over all other things. And this should teach us our constant dependance on him, and our universal subjection unto him.
3. And this abundantly discovers the vanity and folly of them, who make use of the creation in an opposition unto the Lord Christ, and his peculiar interest in this world. His own power is the very ground that they stand upon in their opposition unto him; and all things which they use against him, consist in him. They hold their lives absolutely at the pleasure of him whom they oppose; and they act against him, without whose continual support and influence, they could neither live nor act one moment, which is the greatest madness, and most contemptible folly imaginable.
We now proceed with our apostle in his description of the person and offices of the Messiah.
This beginning of the Epistle, as hath been declared, contains a summary proposition of those things, which the apostle intends severally to insist upon throughout the whole. And these all relate to the person and offices of the Messiah, the principal subjects of this Epistle. Having therefore first declared him to be the great prophet of the New Testament; and secondly, the Lord, ruler and governor of all things, as also manifested the equity of the grant of that universal sovereignty unto him, from the excellency of his person on the account of his divine nature, and the operations thereof in the works of creation and providence; he proceeds to finish and close his general proposition of the argument of the epistle, by a brief intimation of his priestly office, with what he did therein, and what ensued thereon, in the remaining words of this verse.
And this order and method of the apostle, is required by the nature of the things themselves whereof he treats. For the work of purging sins, which as a priest he assigns unto him, cannot well be declared, without a previous manifestation of his divine nature. For it is opus, ϑεανδρικον; a work of him who is God and man. For as God takes it to be his property to blot out our sins, so he could not have done it by himself, had he not been man also: and this is asserted in the next words.
those word i’ ἑαυτου, by himself, and ἡμων, our, are omitted; and yet the emphasis and proper sense of the whole depends upon them. Secondly, zomoapevoc, having made, is rendered in the present tense, making, which seems to direct the sense of the words to another thing and action of Christ, than what is here intended. And therefore the expositors of the Roman church, as Thomas, Lyranus, Cajetan, Estius, Ribera, A Lapide, all desert their own text, and expound the words according to the original. The ancients also, as Chrysostome, Theophylact and CEcumenius, lay the chief weight of their whole exposition of this place, on the words omitted in that translation.