Secondly, that it is lawful to draw consequences from Scripture assertions, and such consequences rightly deduced are infallibly true, and de fide. Thus, from the name given unto Christ, the apostle deduceth by just consequence his exaltation and preeminence above angels. Nothing will rightly follow from truth, but what is 50᾽ 4150; and that of the same nature with the truth from whence it is derived. So that whatever by just consequence is drawn from the word of God, is itself also the word of God, and of truth infallible. And to deprive the church of this liberty in the interpretation of the word, is to deprive it of the chief benefit intended by it. This is that on which the whole ordinance of preaching is founded, which makes that which is derived out of the word, to have the power, authority, and efficacy of the word accompanying it. Thus though it be the proper work and effect of the word of God to quicken, regenerate, sanctify and purify the elect, and the word primarily and directly is only that which is written in the Scriptures, yet we find all these effects produced in and by the preaching of the word, when perhaps not one sentence of the Scripture is verbatim repeated. And the reason hereof is, because and appointment of God from the word, is the word of God, and hath the power, authority, and efficacy of the word accompanying it.
Thirdly, The declaration of Christ to be the Son of God, is the care and work of the Father.—He said it, he recorded it, he revealed it. This indeed is to be made known by the preaching of the gospel; but that it shall be done, the Father hath taken the care upon himself, It is the design of the Father in all things to glorify the Son, that all men may honour him, even as they honour the Father. This cannot be done, without the declaration of that glory which he had with him before the world was, that is the glory of his eternal sonship. This he will therefore make known and maintain in the world.
Fourthly, God the Father is perpetually present with the Lord Christ in love, care, and power, in the administration of his office, as he is Mediator, Head, and King*of the church—He hath taken upon himself to stand by him, to own him, to effect every thing that is needful unto the establishment of his throne, the enlargement of his kingdom, and the ruin and destruction of his enemies. And this he will assuredly do to the end of the world.
1. Because he hath promised so to do. Innumerable are the promises on record that are made unto Jesus Christ to this purpose. God hath engaged to hold him in his hand, and to hide him asa polished shaft in his quiver, to give him a throne, a glorious kingdom, an everlasting rule and government, and the like. Now what he hath promised in love and grace, he will make good with care and power. See Isa. xlix. 5—9, 1. 7—9.
2, All these promises have respect unto the obedience of the Lord Christ in the work of mediation, which being performed by him rightly, and to the utmost, gives him a peculiar right to them, and makes that just and righteous in the performance, which was mere sovereign grace in the promise. The condition being absolutely performed on the part of Christ, the promise shall be certainly accomplished on the part of the Father. By this is the covenant of the Redeemer completed, ratified, and established; the condition of it on his part being performed unto the uttermost, there shall be no failure in the promises, Isa. li. 11, 12.
3. The Lord Christ makes it his request, that he may enjoy the presence and power of his Father with him in his work, and the administration of his mediation; and the Father always hears him. Part of his covenant with his Father, was like that of Barak who was a type of him, with Deborah the prophetess, who spake in the name of the Lord, Judges iv. 8. “If thou wilt go with me, I will go,” against all the enemies of the church, Isa, 1. 8,9. And accordingly upon his engagement to go with him, he requests his presence; and in the assurance of it, professeth that he is not alone, but that his father is with him, John viii. 16. To this purpose, see his requests, John xvii.
4, The nature of his work and kingdom require it. God hath appointed him to reign in the midst of his enemies; and mighty opposition is made on all hands to his whole design, and to every particular act of it. The whole work of Satan, sin, and the world, is both to obstruct in general the progress of his kingdom, and to ruin and destroy every particular subject of it. And this is earried on continually with unspeakable violence and unsearchable stratagems. This makes the presence of the authority and power of the Father necessary to him in his work. This he asserts as a στοαί eround of consolation to his disciples, John x. 28, 29. There will be great plucking, great contending to take believers out of the hand of Christ, one way or other, to make them come short of eternal life; and though his own power be such as is able to preserve them, yet he lets them know also for their greater assurance and consolation, that his Father, who is over all, is greater, more powerful than all, greater than he himself in the work of mediation, John xiv. 28, is also engaged with him in their defence and preservation. So also is he as to the destruction of his adversaries, all opposing power whatever, Psal. cx. 5, 6. The Lord stands by him, on his right hand, to smite and tread down his enemies; and all that arise against his design, interest and kingdom, be they never so many, never so great, he will ruin, and make every one of them his footstool. See Micah v. 4.
Ver. 6.—The apostle proceeds to the confirmation of the same important truth, by another testimony; wherein we shall meet with some difficulty, both in the manner of the citation, and in the import of the testimony itself. ᾿
V. L. et cum introducit primogenitum in orbem terre, dicit et adorent eum omnes Angeli Dei: omitting παλιν» again.
Beza; Rursum autem cum inducit primogenitum in orbem terrarum, dicit, et adorent (Eras. adorabunt) eum omnes Angeli Dei; which is exactly expressed by ours. ‘“ And again, when he bringeth in the first-begotten into the world, he saith, And let all the angels of God worship him,”
There is not much difficulty in the words themselves; ὅταν de, cum autem, quando autem; ‘but when.’
Παλιν, Rursum, “ again,” as in the former verse. What sense it is here used in, and with what word it is to be joined, shall be afterwards declared.
Evcayayy inducit, or inducet, or introducit; ‘he bringeth in, or leadeth in, or shall bring in,’ of which difference also afterwards.
very uncertain whether ever any should be so of the same womb or not; and doubtless it often fell out that none were so.
Exe την otcoupevny, dan, the habitable world, or pox ban, Prov. viii. The public place of habitation, where the creatures of God do dwell. The word is no where used absolutely in Scripture in any sense but for this habitable world. Only sometimes it hath a restrained sense, denoting the Roman Empire, as Luke 11. 1. According to the usual language of those days, wherein the people of Rome or their emperors were styled Rerum, and Orbis terrarum, Domini; and sometimes indefinitely denotes any part of the world as habitable, Luke xvii. 6, xix. 27, xxi. 26. And therefore oftentimes hath ὅλη, the whole, joined with it, when it is extended universally to the habitable earth.
And in this sense it is exceedingly restrained from the use and import of my, yea, and from that of mmnw7, in Hithpael, though that always signifies a bowing down with respect and reverence; for it is employed to denote civil as well as religious worship. But for several sorts of religious worship diversified by its objects, the Scripture knows nothing. The word properly denotes to bow down, and when it is referred unto God, it respects the inward reverence and subjection of our minds, by metonymy of the adjunct. See it for civil respect, Gen. xxvii. 29, xxxull. 6.
This is the second argument used by the apostle to confirm his assertion of the preference of the Sen above angels; and it is taken from the command of God given unto them to worship him. For without controversy, he who is to be worshipped, is greater than they whose duty it is to worship him,
In the words we must consider, 1. The apostle’s preface; 2. His proof, And in the latter must weigh, 1. The sense of it. 2. The suitableness of it to his present purpose. j
We must also inquire what is the introduction, or bringing in here intended; how and when performed; and also what is the world whereunto he was brought. The difficulties about all which must be severally considered.;
1. Παλιν, again, may be joined with εἰσαγαγῃ; and then the sense of the words must run as above intimated; namely, “ when he bringeth in again the first-born into the world.” And it is evident, that most expositors, both ancient and modern, embrace this sense. So do Chrysostome, Theodoret, Ambrose, Cicumenius, Thomas, Lyra, Cajetan, Ribera, Camero, Gomarus, Estius, A Lapide, and our Mede, with many others. pee:
But about what this bringing in again, or second bringing in of the first-born into the world should be, they are greatly divided.
The ancients refer it to his incarnation, affirming somewhat harshly, that he was brought before into the world, when all things were made by him.
9, Others refer it to the resurrection, which was as it were a second bringing of Christ into the world, as David was brought into his kingdom again, after he had been expelled by the conspiracy and rebellion of Absalom.:
3. Others refer it unto his coming forth in the effectual preaching of the gospel after his ascension, whereby he was brought forth in another manner, and with another kind of power, than that which he appeared in in the days of his flesh.
4. Some suppose the personal reign of Christ on the earth for a thousand years with his saints, is intended in these words, when God will “bring him again” with glory into the world, of which judgment was Mede, and now many follow him.
5. Others again, and they the most, assign the accomplishment of what is here asserted, to the general judgment, and the second coming of Christ in the glory of the Father, with all the holy angels attending him to judge the quick and the dead.;
6. Some of the Socinians refer them unto the triumphant ascension of Christ into heaven, after his resurrection; he having, as they fancy, once before been taken into it, there to be instructed in the mind and will of God.
Now, all these assertions concerning the bringing in of Christ into the world, have a truth in them absolutely considered; but whether any of them be here intended by the apostle, we must inquire by an examination of the common foundation that all their authors proceed upon, with the reasons given for its confirmation. Now this is that which we observed before, namely, that in the construction of the words, παλιν, again, is to be joined with acayayy, he bringeth in, and so to be rendered, when he brings i again or a second time, the first-born; which must needs point toa second coming of Christ, of one kind or other: and to this purpose they say,
1. Most of the ancient translations acknowledge this transposition of the words: so the Syriac, reading thus, ‘And again when he bringeth in;” sothe vulgar Latin and the Arabic, omitting the term again, as not designing any new thing, but merely denoting a new testimony. And they are followed by Valla, Erasmus, Beza, and the best of modern translators.
2. Such trajections are not unusual, and that in this place hath a peculiar elegance. For the word παλιν, again, being used in the head of the testimony foregoing, this transposition adds to the elegance of the words: and that there was cause for it, we shall see afterwards.
3. The apostle having immediately before used the word παλιν, again, as his note of producing a second testimony, and placing it here in the entrance of a third, it must needs be used equivocally, if the trajection opposed be not allowed.
2. They deny that the angels worshipped Christ at his first coming into the world; that is, that they are recorded so to have done, and therefore, it must needs be his second coming that is intended, when he shall come in glory with all his holy angels, openly worshipping him, and performing his commands.
This reason is especially suited unto the fifth opinion before mentioned, referring the words to the coming of Christ at the day of general judgment, and is unserviceable to any of the rest. But yet neither is this satisfactory, for the question is not whether it be any where recorded, that the angels worshipped Christ at his first entrance into the world, but whether the Lord Christ upon his incarnatien was not put into that condition, wherein it was the duty of all the angels of God to worship him. Now, this being at least interpretative, a command of God, and the angels expressly always doing his will, the thing itself is certain, though no particular instances of it are recorded. Besides, the angels’ attendance on his birth, proclamation of his nativity, and celebrating the glory of God on that account, seem to have been a performance of that duty, which they had reccived command for. And this is allowed by those of the ancients who suppose that the second bringing of Christ into the world, was upon his nativity.
3. They say, that this bringing in of the first-begotten into the world, denotes a glorious presenting of him in his rule, and enjoyment of his inheritance.
But, 1. This proves not, that the words must respect the coming of Christ unto judgment, to which end this reason is insisted on, because he was certainly proclaimed with glory to be the Son, Lord and heir of all upon his resurrection, and by the first preaching of the gospel. And 2. No such thing indeed, can be rightly deduced from the werds. The expression signifies no more, but an introduction into the world, a real bringing in, without any intimation of the way or manner of it.
4, It is argued in the behalf of the same opinion from the Psalm from whence these words are taken, that it is a glorious reign of Christ and his coming unto judgment, that is set forth therein; and not his coming and abode in the state of humiliation. And this reason Camero aflirms to prove undeniably, that it is the coming of Christ unto judgment that is intended.
But the truth is, the consideration of the scope of the Psalm doth quite reject the opinion which is sought to be maintained by it. For, 1. (ver. J.) upon the reign of the Lord therein set forth, both Jews and Gentiles, the earth and the multitude of the isles, are called to rejoice therein; that is, to receive, delight in, and be glad for the salvation brought by the Lord Christ unto mankind, which is not the work of the last day. 2. Idolaters are deterred from their idolatry, and exhorted to worship him, ver. 7. a duty incumbent on them before the day of judgment. 3. The church is exhorted upon his reign to abstain from sin, and promised deliverance from the wicked and oppressors; all of which things, as they are unsuited to his coming at the day of judgment, so they expressly belong unto the setting up of his kingdom in this world.
And hereby it appears, that that opinion which indeed seems with any probability to assert a second coming of Christ into the world to be intended in these words, is inconsistent with the scope of the place from whence the testimony is taken, and consequently the design of the apostle himself.
The other conjectures mentioned will easily be removed out of the way.. Ue that of the ancients assigning this bringing in of Christ into the world unto his incarnation; we say it is true, but then that was his first bringing in, and being supposed to be intended in this place, the words can be no otherwise rendered, but that παλιν, again, must be esteemed only an intimation of the citation of a new testimony.
Neither can the resurrection of the Lord Christ be assigned as. the season of the accomplishment of this word, which was not indeed a bringing of him into the world, but rather the first step towards his leaving of it; neither did he at his death leave the world utterly, for though his soul was separated from his body, yet his body was not separated from his person; and therein he continued on the earth.
The coming of Christ to reign here on earth a thousand years is, if not agroundless opinion, yet so dubious and uncertain, as not to be admitted a place in the analogy of faith, to regulate our interpretation of Scripture, in places that may fairly admit of another application.
The figment of the Socinians, that the Lord Christ during the time of his forty days’ fast was taken into heaven, which they lay as a supposition unto their interpretation of this place, I have elsewhere shewed to be irrational, anti-scriptural, allied to the fictions of Mahomet, and derogatory to the honour of our Lord Jesus, as he is the eternal Son of God.
From what hath been spoken, it is evident that the trajection proposed may be allowed, as itis by most of the ancient and modern translations. And so the word παλιν, again, relating unto λεγει, he saith, denotes only the introduction of a new proof, and doth not intimate a second bringing in of the Lord Christ. And unto what hath already been spoken, I shall only add, that such an intention in the words as hath been pleaded for would be so far from promoting the apostle’s design, that it would greatly weaken and impair it. For the matter he had in hand was to prove the preeminence of the Lord Christ above the angels, not absolutely, but as he was the revealer of the gospel; and if this was not so, and proved to be so by this testimony whilst he was employed in that work in the world, it is nothing at all to his purpose. -
Having cleared this difficulty, and showed that no second coming of Christ is intended in this word, but only a new testimony to the same purpose with those that are produced before, the intention of the apostle in his prefatory expression, may be farther opened, by considering what that-world is whereunto the Father brought the Son, and how, and when he did so, and the manner of it.
There are two opinions about the world, whereunto Christ is said to be brought by the Father; the one is, that of the Socinians, asserted, as by others of them, so by Slichtingius in his comment on this place; and by Grotius after them in his annotations. Οἰκουμενη, saith Grotius, ‘est regio illa superna que ab angelis habitatur, ut ipse mox scriptor noster ad hee sua verba respiciens dicit, cap. 11. 5. “ΤῈ is,’ saith he, ‘ that region above, which is inhabited by the angels, that is intended; and our author declares as much in that respect which he hath to these words,’ chap. 11. 5. In like manner Slichtingius, ‘ Per terram istam, non esse intelligendam hanc quam mortales incolimus, sed coelestem illam quam aliquando immortales affecti incolemus, et res ipsa, et D. autor sequenti capite, ver. 5, aperte declarat. That is, by the earth, not the earth but the heaven is to be understood. But,
1. This suits not at all with the purpose and design of the apostle, which is plainly to prove that the Lord Christ then, when he spake to us, and revealed the will of God, and in that work, was above the angels, which is not at all proved by showing what befel him after his work was accomplished.
2. It receives no countenance from that other place of ch. 11. 5, whither we are sent by these interpreters. For that the apostle is there treating of a matter quite of another nature, without any respect
: 3. Oxxoupevn signifies properly the habitable earth, and is never used absolutely in the Scripture but for the habitable world, or men dwelling in it; and causelessly to wrest it unto another signification, is not to interpret, but to offer violence to the text.
2d, By οικουμενη then, the world, or habitable earth, with them that dwell therein, and nothing else is intended; for as the word hath no other signification, so the Psalmist in the place from whence the ensuing testimony is taken, expounds it by the multitude of the isles, or the nations lying abroad in the wide earth. This is the world designed, even that earth wherein the rational creatures of God converse here below. Into this was the Lord Christ brought by the Father.
We are therefore next to inquire wherein the Father’s bringing of the Son into this world did consist. We have seen formerly, that some have assigned it to one thing in particular, some another; some to his incarnation and nativity, some to his resurrection, some to his mission of the Spirit, and to the propagation of his kingdom that ensued. The opinion about his coming to reign in the world a thousand years, as also that of his coming at the general judgment, we have already excluded. Of the others, I am apt to think that it is not any one particular exclusive of the other, that the apostle intendeth or designeth. That which was intended in the Old Testament, in the promises of his coming into the world, is that which is here expressed by the phrase of brmging him in. See Mal. ii. 2. “The Lord whom ye seek shall come, but who may abide the day of his coming?” Now it was not any one special act, nor any one particular day, that was designed in that and the like promises. But it is the whole work of God in bringing forth the Messiah by his conception, nativity, unction with the Spirit, resurrection, sending the Holy Ghost, and preaching the gospel, which is the subject of those promises. And their accomplishment it is which those words express, “ When he brings the firstborn into the world;” that is, after he had kept his church under the administration of the law given by angels in the hand of Moses the Mediator, in expectation of the coming of the Messiah, when he bringeth him forth unto, and carries him on in his work unto the accomplishment of it, he says, “ Let all the angels of God worship him.” And herein most of the former senses are comprised.
And this interpretation of the words completely answers the end of apostle in the citation of the ensuing testimony, namely, to prove that in the discharge of his work of revealing the will of God, he was such an one as by reason of the dignity of his person, had all religious worship and honour due unto him from the angels themselves.
This sense also we are led unto by the Psalm whence the ensuing testimony is taken, Psal. xcvii. The exultation which the first verse of the Psalm requires and calls for is not unlike that which was in the name of the whole creation expressed at his nativity, Luke 11, 11.
And the four following verses are an allegorical description of the work that the Lord Christ should make, in and by the preaching of the gospel; see Mal. iii, 2—4, ch. iv. 1; Matt. 11.10; Luke 11. 24. And hereon ensues that shame and ruin which was brought upon idols and idolaters thereby, ver. 7, and the joy of the whole church in the presence of Christ, ver. 8, attended with his glorious reign in heaven, as a consequent on the accomplishment of this work, ver. 9, which is proposed as a motive unto obedience, and a matter of confidence and rejoicing unto the church. And this is the Father’s bringing of the Son into the world, described by the Psalmist, and intended by the apostle.
It remains that we inquire why, and in what sense, Christ is here called πρωτότοκος» primogenitus, or ‘ the first-born.’ The common answer is, Non quod post illum alii, sed quod ante illum nullus: ‘ Not that any was born after him,’ in the same way, ‘ but that none was born before him;’ which, as we have showed before, will agree well enough with the use of the word. And this is applied both to the eternal generation of his divine person, and to the conception and nativity of his human nature.
But if we suppose that his person and eternal generation may be intended in this. expression, we must make πρωτότοκος, or the ‘ firstborn,’ to be the same with povoyevne, or ‘ only begotten, which may not be allowed; for Christ is absolutely called the only begotten of the Father in his eternal generation: his essence being infinite, took up the whole nature of divine filiation; so that it is impossible that with respect thereunto, there should be any more sons of God. But πρω- τοτοκος, or first-born, is used in relation unto others; and yet, as 1 showed before, it doth not require that he who is so should have any other brethren in the same kind of sonship. But because this is by some asserted, namely, that Christ has many brethren in the same kind of sonship, whereby he is himself the Son of God, and is on that account called the first-born, which is an assertion greatly derogatory to his glory and honour, I shall in our passage remove it, as a stumblingblock out of the way.
Thus Slichtingius on the place, ‘ Primogenitum eum nomine Dei
Filium appellat, innuens hoc pacto plures Dei esse filios etiam ad Christum respectu habito; scilicet ut ostenderet non ita Christum esse Dei Filium, quin alii etiam eodem filiationis genere contineantur, quanquam filiationis perfectione et gradu Christo multo inferiores.’ And again, ‘ Primogenitus dicitur Christus quod eum Deus ante omnes filios, eos nimirum qui Christi fratres appellantur, genuerit; eo scilicet modo quo Deus filios gignere solet; eos autem gignit quos sibi similes efficit: primus est Christus qui Deo ea sanctitate.similis fuit, qualem in novo feedere preecipit.’
But these things agree neither with the truth, nor with the design of the apostle in this place, nor with the principles of them by whom they are asserted. It is acknowledged that God hath other sons besides Jesus Christ, and that with respect unto him, for in him we are adopted, the only way whereby any one may attain unto the privilege of sonship; but that we are sons of God, with, or in the same kind of sonship with Jesus Christ, is,
1. False; because, 1. Christ in his sonship is provoyevye, ‘ the only begotten Son of God;’ and therefore it is impossible that God should have any more sonsin the same kind with him; for if he had, certainly the Lord Christ could not be povoyevne, ‘his only begotten Son.’ 2. The only way of filiation, the only kind of sonship that believers share in, is that of adoption: in any other kind of sonship they are not partakers. Now, if Christ be the Son of God in this kind, he must of necessity, antecedently unto his adoption, be a member of another family, that is, of the family of Satan and the world, as we are by nature, and from thence be transplanted by adoption into the family of God, which it is blasphemy to imagine. So that, neither can believers be the sons of God with that kind of sonship which is proper to Christ, he being the only begotten of the Father; nor can the Lord Christ be the Son of God with the same kind of sonship as _ believers are, which is only by adoption, and their translation out of one family into another. So that either to exalt believers into the same kind of sonship with Christ, or to depress him into the same rank with them, is wholly inconsistent with the analogy of faith, and the principles of the gospel. 3. If this were so, that the Lord Christ and believers were the sons of God by the same kind of sonship, only differing in degrees, (which also are imaginary, for the formal reason of the same kind of sonship is not capable of variation by degrees,) what great matter is in the condescension mentioned by the apostle, ch. 11. 11, that he is not ashamed to call them brethren; which yet he compares with the condescension of God, in being called their God, ch. x1. 16.
2. This conceit, as it is untrue, so it is contrary to the design of the apostle. For to assert that the Messiah is the Son of God in the same way with men, doth not tend at all to prove him more excellent than the angels, but rather leaves us just ground of suspecting their preference above him.
3. It is contrary unto other declared principles of the authors of this assertion. They elsewhere affirm, thatthe Lord Christ was the Son of God on many accounts, as first and principally, because he was conceived and born of a virgin by the power of God. Now surely all believers are not partakers with him in this kind of sonship. Again, they say he is the Son of God, because God raised him from the dead, to confirm the doctrine that he had taught, which is not so with believers. Also they say he is the Son of God, and so called upon the account of his sitting at the right hand of God, which is no less his peculiar privilege than the former. So that this is but an unhappy attempt to lay hold of a word for an advantage, which yields nothing in the issue but trouble and perplexity.
Nor can the Lord Christ, which is affirmed in the last place, be called the Son of God, and the first-born, because in him was that holiness which is required in the new covenant; for both all believers under the Old Testament had that holiness and likeness unto God in their degrees, and that holiness consists principally in regeneration, or in being born again by the word and Spirit out of a corrupted state of death and sin, which the Lord Christ was not capable of. Yea, the truth is, the holiness and image of God in Christ, was in the kind of it that which was required under the first covenant; an holiness of perfect innocence, and perfect righteousness in obedience. So that this last invention hath no better success than the former.
It appeareth, then, that the Lord Christ is not called the first-begotten, or the first-born, with any such respect unto others, as should include him and them in the same kind of filiation.
To give, therefore, a direct account of this appellation of Christ, we may observe, that indeed the Lord Christ is never absolutely called the first-begotten, or first-born, with respect either to his eternal generation, or to the conception and nativity of his human nature. In respect of the former, he is called the Son, and the only begotten Son of God; but no where the first-born, or first-begotten. And in respect of the latter, indeed, he is called the first-begotten Son of the virgin, because she had none before him, but not absolutely the first-born, or firstbegotten, which title is here and elsewhere ascribed unto him in the Scripture. It is not therefore the thing itself, of being the first-born, but the dignity and privilege that attended it, which are designed in this appellation. So, Col. 1. 15, he is said to be πρωτότοκος πασὴης κτίσεως, ‘the first-born of the creation,’ which is no more, but he that hath power and autbority over all the creatures of God.
The word which the apostle intends to express is 7122, which ofttimes is used in the sense now pleaded for, namely, to denote not the birth in the first place, but the privilege that belonged thereto. So Ps. Ixxxix. 27, God is said to make David his "52, ‘ first-born,’ which is expounded in the next words, “higher than the kings of the earth.” So that the Lord Christ being the first-born, is but the same which we have insisted on, of his being heir of all, which was the privilege of the first-born, And this privilege was sometimes transmitted unto others that were not the first-born, although the natural course of their nativity could not be changed, Gen. xxi. 10, xlix. 3, 4, 8. ‘The Lord Christ, then, by the appointment of the Father, being entrusted with the whole inheritance of heaven and earth, and with authority to dispose of it, that he might give out portions to all the rest of God’s family, is, and is called, the first-born thereof.
There remains now but one word more to be considered for the opening of this introduction of the ensuing testimony, and that is λεγει ‘he saith;’ that is, ‘God himself saith; they are his words which shall be produced. Whatever is spoken in the Scripture in his name, it is his speaking, and he continueth to speak it unto this day. He speaks in the Scripture unto the end of the world. This is the foundation of our faith, that which it riseth from, and that which it is resolved into—God speaketh. And I suppose we need no interposition of church or tradition, to give authority or credit unto what he says or speaks.
Prhis, then, is the sum of these words of the apostle:—Again, in another place, where the Holy Ghost foretels the bringing forth into the world, and amongst men, him that is the Lord and Heir of all, to undertake his work, and to enter into his kingdom and glory, the Lord speaks to this purpose, ‘ Let all the angels of God worship him.”
To manifest this testimony to be apposite unto the confirmation of the apostle’s assertion, three things are required.
1. That it is the Son who is intended and spoken of in the place from whence the words are taken, and so designed as the person to be worshipped.
3. That on these suppositions, the words prove the preeminence of Christ above the angels.
For the two former, with them that acknowledge the divine authority of this Epistle, it is sufficient in general to give them satisfaction. The place is applied unto Christ, and this passage unto the ministering of angels, by the same Spirit who first wrote that Scripture. But yet there is room left for our inquiry how these things may be evidenced, whereby the strength of the apostle’s reasonings with them who were not yet convinced of the infallibility of his assertions, any farther than they were confirmed by testimonies out of the Old Testament, and the faith of the ancient church of the Hebrews in this matter, may be made to appear; as also a check given to their boldness, who upon pretence of the impropriety of these allegations, have questioned the authority of the whole Epistle.
1. Because, indeed, there are no such words in the original text, nor any thing spoken that might give occasion to the sense expressed in them; but that whole verse is inserted in the Greek version quite besides the scope of the place. Now, though it may perhaps be safely granted, that the apostles in citing the Scripture of the Old Testament, did sometimes use the words of the Greek translation then in use, yea, though not exact according to the original, whilst the sense and meaning of the Holy Ghost was retained in them; yet, to cite that from the Scripture as the word and testimony of God, which indeed is not therein, nor was ever spoken by God, but by human failure and corruption had crept into the Greek version, is not to be imputed to them. And indeed, I no way question, but that this addition unto the Greek text in that place, was made after the apostle had used this testimony. | For it is not unlikely, but that some considering of it, and not considering from whence it was taken, because the words occur not absolutely and exactly in the Greek any where, inserted it into that place of Moses, amidst other words of a similar sound, and some- what alike in import; such as immediately preeede and follow the clause inserted.
2. The Holy Ghost is not treating in that place about the introduction of the first-born into the world, but about quite another matter, as is evident upon the first view of the text; so that this testimony is evidently not taken from this place, nor would, nor could the apostle make use of a testimony liable to such just exceptions.
The Psalm hath no title at all in the original, which the Greek version noteth, affirming that it is avervyoapoe παρ᾽ “E€paoic; but it adds one of its own, namely, ψαλμος τῳ Δαβιδ ὃτε ἡ γη αὐτου καθιστα- το, ‘A Psalm of David, when his land was restored.’ Hence, it is referred by some to the time of his return unto Jerusalem, after he had been expelled the kingdom by Absalom; by others, with more probability, to the time of his bringing the ark into the tabernacle from the house of Obed-edom, when the land was quieted before him. And unquestionably in it, the kingdom of God was shadowed out under the type of the kingdom of David; which kingdom of God was none other but that of the Messiah.
It is evident that this Psalm is of the same nature with that which goes before, yea, a part of it, or an appendix unto it. The first words of this take up and carry on what is affirmed in the tenth verse, or close of that; so that both of them are but one continued Psalm of praise. Now, the title of that Psalm, and consequently this, is 7» win, ‘A new Song,’ which Psalms, as Rashi confesseth, are to be referred to the world to come, that is, to the time and kingdom of the Messiah. So Kimchi affirms, that this Psalm, and that following, respect the time when the people shall be delivered from the captivity out of all nations, that is, the time of the Messiah. And Rakenati affirms, that the last verse of it, “ He cometh to judge the earth,” can respect nothing but the coming and reign of the Messiah. Thus they, out of their traditions.
Some of the ancients, I confess, charge them with corrupting this Psalm in the version of the 10th verse, affirming that the words sometimes were 6 κυριος εβασιλευσεν απὸ του EvAov, ‘The Lord reigned from the tree,’ denoting, as they say, the cross. So Justin Martyr, in his Dialogue with Trypho. And after him the same words are recorded by Tertullian, Ad. Jude. cap. 10; Ad. Marci. lib. 3; and Augustin. Enarr. in Ps. χον. And though the fraud and corruption pretended be improbable, indeed, impossible, nor are the words mentioned by Justin acknowledged by the Targum, or any Greek translator, or Hierome; yet it is evident, that all parties granted the Messiah and his kingdom to be intended in the Psalm, or there had been no need or colour for the one to suspect the other of corruption about it. It is, then, evident, that the ancient church of the Jews, whose tradition is herein followed by the modern, acknowledged this Psalm to contain a description of the kingdom of God in the Messiah, and on their consent doth the apostle proceed. And the next Psalm, which is of the same import with this, is entitled by the Targumist, mNn22 noawn, ‘A Prophetical Psalm,’ namely, of the kingdom and reign of the Messiah.
But the matter of the Psalm itself makes it manifest, that the Holy Ghost treateth in it about God’s bringing in the first-born into the world, and the setting up of his kingdom in him. A kingdom is described, wherein God would reign, which should destroy idolatry and false worship; a kingdom wherein the isles of the Gentiles should rejoice, being called to an interest therein; a kmgdom that was to be preached, proclaimed, declared unto the increase of light and holiness in the world, with the manifestation of the glory of God unto the ends of the earth; every part whereof declareth the kingdom of Christ to be intended in the Psalm, and consequently that. it is a prophecy of | the bringing in of the first-begotten into the world.
2. Our second inquiry 15, whether the angels be intended in these words. They are, as was before observed, ot5x75>, omnes dii; and are so rendered by Hierome, ‘ Adorate eum omnes dii;’ and by ours, ‘ Worship him all ye gods.’ The preceding words are, ‘ Confounded be all they that serve graven images, pv>\>x2 DYSdrtm7, that boast themselves in, or of idols,’—vanities, nothings, as the word signifies; whereon ensues this apostrophe, ‘ Worship him, Ὁ τον 25, all ye gods.’ And who they are, is our present inquiry.
Some, as all the modern Jews, say, that it is the gods of the Gentiles, those whom they worship, that are intended; so making ods and Ὀλδιδν, gods and vain idols, to be the same in this place:—But,
1. It cannot be, that the Psalmist should exhort the idols of the heathen, some whereof were devils, some dead men, some inanimate parts of the creation, unto a reverential worshipping of God reigning over all. Hence, the Targumist, seeing the vanity of that interpretation, perverts the words, and renders them, ‘ Worship before him all ye nations which serve idols.’
2. ordx, Elohim, is so far in this place from being exegetical of addy, gods, or vain idols, that it is put in direct opposition to it, as is evident from the words themselves.
3. The word Elohim, which most frequently denoteth the true God, doth never alone, and absolutely taken, signify false gods or idols, but only when it is joined with some other word discovering its application; as his god, or their gods, or the gods of this or that people; in which case it is rendered by the LXX. sometimes εἰδωλον, an idol; sometimes χειροποίητον, ‘an idol made with hands, (sometimes [3deAvy- μα,) an abomination;’ but here it hath no such limitation or restriction.
Whereas therefore there are some creatures, who by reason of some peculiar excellency and likeness unto God, or subordination unto him in his work, are called gods, it must be those, or some of them that are intended in the expression; now these are either magistrates or angels,
First, Magistrates are somewhere called Elohim, because of the representation they make of God in his power, and their peculiar subordination unto him in their working. The Jews indeed contend, that no other magistrates but only those of the Great Sanhedrim are any where called gods: but that concerns not our present inquiry. Some magistrates are so called, but none of them are here intended by the Psalmist, there being no occasion administered unto him of any such apostrophe unto them. ᾿
Secondly, Angels also are called Elohim; λεγομενοι Θεοι, 1 Cor. viii. 5. They have the name of God attributed unto them, as we have showed before in some instances. And these alone are they whom the Psalmist speaks to. Having called on the whole creation to rejoice in the bringing forth of the kingdom of God, and pressed his exaltation upon things on the earth, he turns to the ministering angels, and calls them to the discharge of their duty unto the king of that kngdom. Hence the Targumist in the beginning of Psal. xcvi, which is indeed the beginning of this, expressly mentioneth xravva “523, ‘his high angels,’ joining in his praise and worship, using the Greek word ἄγγελος, for distinction sake; as on the same account it often occurs in the Targum.
We have thus evinced, that the Psalm treats about the bringing in of the first-born into the world; as also that they are the ministering angels who are here commanded to worship him.
For the command itself, and the nature of it, it consisted in these two things. 1. A declaration of the state and condition of the Messiah, which is such, as that he is a meet object of religious adoration unto the angels, and attended with peculiar motives to the discharge of their duty. The former he hath from his divine nature, the latter from his work, with his state and dignity that ensued thereon. 2. An intimation of the pleasure of God to the angels, not that divine worship was absolutely due to the Son of God, which they knew from the first instant of their creation; but that all honour and glory were due to him on the account of his work and office, as Mediator and King of his church.
3. It remaineth only that we show, that this testimony thus explained was suitable unto the apostle’s design and purpose, and did prove the assertion in the confirmation whereof it is produced. Now this 15 ἃ matter of so full and clear an evidence, that it will not at all detain us. For it is impossible that there should be any more clear or full demonstration of this truth, that the Lord Christ had an unspeakable preeminence above the angels, than this, that they are all appointed or commanded by God himself to adore him with divine and religious worship. We may now therefore consider what observations the words will afford us for our own instruction. It appears then from hence,
1. That the authority of God speaking in the Scripture, is that alone which Divine faith rests upon, and is to be resolved into ‘ He saith.’—It was the begetting of faith in some of the Hebrews, and the increase or establishment of it in others, that the apostle aimed at. That which he proposeth to them as the object of their faith, that which they were to believe, was that excellency of the person and kingly authority of the Messiah, wherein they had not as yet been instructed. And hereof he endeavours not to beget an opinion in them, but that faith which cannot deceive, or be deceived. To this end he proposeth that unto them, which they ought to submit to, and which they may safely rest in. For as faith is an act of religious obedience, it respects the authority of God requiring it, and as it is a religious infallible assent of the mind, it regards the truth and veracity of God as its object. On this alone it rests, ‘God saith.’ And in whatever God speaks in the Scripture, his truth and authority manifest themselves to the satisfaction of faith, and nowhere else doth it find rest.
2. That for the begetting, increasing, and strengthening of faith, it is useful to have important fundamental truths confirmed by many testimonies of Scripture: ‘ Again he saith.—Any one word of God is sufficient to establish the most important truth to eternity, so as to hang the salvation of all mankind thereon; neither can anything impeach or weaken what is so confirmed. No more is required in any case to make faith necessary on our part as a duty of obedience, and infallible as to the event, but that God hath by any means, by any one word, revealed that to which he requires our assent. But God dealeth not upon strict terms. Infinite condescension lies at the bottom of all wherein he hath to deal with us. He respects not what the nature of the thing strictly requires, but what is needful to our infirmity and weakness. Hence he multiplies his commands and promises, and confirms all by his oath, swearing to his truth by himself, to take away all pretence of distrust and unbelief. For this cause be multiplies testimonies to the truths wherein the concerns of his glory and our obedience do lie; as might be manifested by the consideration of in- Stances innumerable. Thus in his name deals the apostle in this place. And this is useful to faith. For,
1. What it may be is obscure in one, is cleared in another; and so what doubts and fears remain on the consideration of one testimony are removed by another, whereby the souls of believers are carried on unto a full assurance. And therefore because such is our weakness that there is need hereof in ourselves, such is the goodness of God that there is no want of it in the word.
2. Faith discerns hereby the weight that God lays upon its embracing of the truth so testified unto. He knows our concern in it, and thereon urgeth us with its acceptance. This awakens and excites faith to attention and consideration, the eminent means of its growth and increase. It knows that it is not for nothing that the Holy Ghost thus presseth his truth upon it, and attends the more diligently upon his urgency.
3. Every testimony hath something single in it, and peculiar to it. Though many bear witness to the same truth, yet such is the fulness of the Scripture, and such the wisdom of God laid up therein, that every one of them hath also somewhat of its own, somewhat singular, tending to the enlightening and establishment of our minds. This faith makes a discovery of, and so receives peculiar profit and advantage thereby.
And this should teach us to abound in the study and search of the Scriptures, that we may thereby come to establishment in the truth. God hath thus left us many testimonies to each important truth, and he hath not done itin vain; he knows our need of it; and his Lie condescension in so doing, when he might have bound us up to the strictest terms, of closing with the least intimation of his will, is for ever to be admired. For us to neglect this great effect and product of the wisdom, grace, and love of God, is unspeakable folly. If we think we need it not, we make ourselves wiser than God; if we think we do, and neglect our duty herein, we are really as unwise as the beasts that perish. Want of this fortifying of faith, by a diligent search after the testimonies given unto the truth proposed unto it to be believed, is the cause that so many every day turn away from it, and therewithal make shipwreck of faith and a good conscience. Let us then never think ourselves safe in the knowledge and profession of any truth, but while we continue sincerely in the investigation of all the confirmation that ‘God hath given it in his word. ‘The opposition made to every truth is so various, and from so many hands, that not the least contribution of evidence unto it can be neglected with safety.
3. The whole creation of God hath a great concern in God’s bringing forth Christ into the world, and his exaltation in his kingdom.— Hence in the Psalm from whence these words are taken, all the principal parts of it are called on to triumph and rejoice therein: the earth and the multitude of the isles, the heaven, and all people, are invited to this congratulation; neither is any thing excluded but idols and idolaters, whose ruin God intends in the erection of the kingdom of Christ. And this they have ground for.
1. Because in that work consisted the principal manifestation of the wisdom, power, and goodness of God. The whole creation is concerned in the glory of the Creator. In his exaltation doth their honour, interest, and blessedness consist. For this end were they made, that God might be glorified. The more that is done by any means, the more is their end attained.
Hence the very inanimate parts of it are introduced by a προσωποπο- tia, ‘ rejoicing, exulting, shouting, and clapping their hands,’ when the glory of God is manifested; in all which, their suitableness and propensity to their proper end is declared; as also by their being burdened and groaning under such an estate and condition of things, as doth any way eclipse the glory of their Maker. Now in this work of bringing forth the first-born, is the glory of God principally and eminently exalted. For the Lord Christ is the brightness of his glory, and in him all the treasures of wisdom, grace, and goodness, are laid up and hid. Whatever God had any other ways before parcelled out, of and concerning his glory by the works of his hands, is all, and altogether, and with an unspeakable addition of beauty and excellency, repeated in Christ..
2. The whole creation receiveth a real advancement and honour in the Son’s being made the first-born of every creature, that is the especial heir and Lord of them all. Their being brought into a new dependance on the Lord Christ, is their honour, and they are exalted by becoming his possession. For after that they had lost their first original dependence on God, and their respect unto him grounded on his pronouncing of them exceeding good, that is, such as became his wisdom and power to have made, they fell under the power of the devil, who became prince of this world by sin. Herein consisted the ‘vanity and debasement of the creature, to which it was never willingly, or of its own accord subject. But God setting up the kingdom of Christ, and making him the first-born, the whole creation hath a right toa new glorious Lord and Master. And however any part of it may be violently for a season detained under its old bondage, yet it hath grounds of an earnest expectation of a full and total deliverance into liberty by virtue of this primogeniture of Christ Jesus.
3. Angels and men the inhabitants of heaven and earth, the principal parts of the creation, on whom God hath in an especial manner stamped his own lhkeness and image, are hereby made partakers of such inestimable benefits, as indispensably call for rejoicing in a way of thankfulness and gratitude. This the whole gospel declares, and therefore it needs not our particular improvement in this place.
And if this be the duty of the whole creation, it is easy to discern in what a special manner it is incumbent on them that believe, whuse benefit, advantage, and glory was principally intended in this whole work of God. Should they be found wanting in this duty, God might as of old call heaven and earth to witness against them. Yea, thankfulness to God, for the bringing forth of the first-born into the world, is the sum and substance of all that obedience, which God requires at the hands of believers..
4, The command of God is the ground and reason of all religious worship. The angels are to worship the Lord Christ the Mediator, and the ground of their so doing is God’s command; he saith, “ Worship him all ye angels.”
Now the command of God is two fold: 1. Formal and vocal; when God gives out a law or precept unto any creature superadded to the law of its creation: such was the command given unto our first parents in the garden, concerning the tree of the knowledge of good and evil; and such were all the laws, precepts, and institutions, which he afterwards gave unto his church, with those which to this day continue as the rule and reason of their obedience. 2. Real and interpretative, consisting in an impression of the mind and will of God upon the nature of his creatures, with respect unto that obedience which the state, condition, and dependance on him requireth. The very nature of an intellectual creature made for the glory of God, and placed in a moral dependance upon him, and subjection unto him, hath in it the force of a command, as to the worship and service that God requireth at their hands. But this law in man, being blotted, weakened, impaired through sin, God hath in mercy unto us collected, drawn forth, and disposed all the directions and commands of it in vocal formal precepts recorded in his word; whereunto he hath superadded sundry new cominands to the institutions of his worship. With angels it is otherwise. The ingrafted law of their creation requiring of them the worship of God and obedience to his whole will, is kept and preserved entire; so that they have no need to have it expressed in vocal formal commands. And by virtue of this law they were obliged to constant and everlasting worship of the eternal Son of God, as being created and upheld in an universal dependance upon him. But now when God brings forth his Son into the worid, and placeth him in a new condition of being incarnate, and becoming so the head of his church, there is a new modification of the worship that is due to him brought in, and a new respect of things not considered in the first creation. With reference hereunto, God. gives a new command unto the angels, for that peculiar kind of worship and honour, which is due unto him in that state and condition which he had taken upon himself,
This the law of their creation in general directed them unto; but in particular required not of them. It enjgined the worship of the Son of God in every condition, but that condition was not expressed. This God supplies by a new command, that is such an intimation of his mind and will unto them, as answers unto a vocal command given unto men, who by that means only may come to know the will of God. Thus in one way or Other, command is the ground and cause of all worship. For,
1. All worship is obedience; obedience respects authority, and authority exerts itself in commands. And if this authority be not the authority of God, the worship performed in obedience unto it, is not the worship of God, but of him or them whose commands and authority are the reason and cause of it. Itis the authority of God alone that can make any worship to be religious, or the performance of it to be an act of obedience unto him.
2. God would never allow that the will and wisdom of any of his creatures should be the rise, rule, or measure of his worship, or any part of it, or any thing that belongs unto it. This honour he hath reserved unto himself, neither will he part with it unto any other. He alone knows ‘what becomes his own greatness and holiness, and what tends to the advancement of his glory. Hence the Scripture abaunds with severe interdictions and comminations against them, who shall presume to do or appoint any thing in his worship besides or beyond his own institution.
3. All pr escriptions of worship are vain, where men have not strength to perform it in a due manner, nor assurance of acceptance when it is performed. Now both these are, and must be from God alone; nor doth he give strength and ability for any thing in his worship but what himself commands; nor doth he promise to accept any thing but what is of his own appointment, so that it is the greatest folly imaginable to undertake any thing in his worship and service, but what his appointment gives warrant for.
And this should teach us in all that we bave to do in the worship of God, carefully to look after his word of command and institution. Without this, “all that we do is lost, as being no obedience unto God. Yea, itis an open setting up of our own wills and wisdom against him, and that in things of his own especial concernment, which 15 intolerable boldness and presumption. Let us deal thus with our rulers amongst men, and obey them not according to their laws but our own fancies; and see whether they will accept our persons? And is the great and holy God less to be regarded? Besides, when we have our own inventions, or the commands ot other men as the ground or reason of our doing any thing, we have nothing but our own or their warrant for its acceptance with God; and how far this will secure us, it is easy to judge...
V. That the Mediator of the new covenant is in his own person God blessed for ever, to whom divine or religious worship is due from the angels themselves. As also that,
VI. The Father, upon the account of the work ef Christ in the world, and his kingdom that ensued on it, gives a new commandment unto the angels to worship him, his glory being greatly concerned therein. And that,
VII. Great is the church’s security and honour, when the head of it is worshipped by all the angels in heaven. As also that,
VIII. It can be no duty of the saints of the New Testament to worship angels, who are their fellow servants in the worship of Jesus Christ.
Ver. 7,—Havine ini one testimony from the Scripture, expressing the subjection of angels unto the Lord Christ, signally proved this main design, the apostle proceedeth to the farther confirmation of it in the same way, and that by balancing single testimonies concerning the nature and offices of angels, with some others concerning the same things in the Lord Christ of whom he treats. And the first of these relating unto angels, he lays down in the next verse.
Λέγει, he saith, that is, God the Father saith, or the Holy Ghost in the Scripture saith, as was before observed.
of angels; for as that denoteth the mission of those spirits unto their work, so doth this their employment therein.
This testimony is taken from Psal. civ. 5, where the words are to the same purpose. πὸ wx ὙΠ mn roxda my. The translation now in the Greek is the same with that of the apostle, only for πυρὸς pAoya, ‘a flame of fire,’ some copies have it πυρ φλεγον, ‘a flaming fire,’ more express to the original; and the change probably was made in the copies from this place of the apostle; Symmachus, zvp λαξρον, “ἃ devouring fire.’
Ver. 7.— But unto (of) the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire, or flaming fire.
The apostle here entereth upon his third argument to prove the preeminence of the Lord Christ above angels, and that by comparing’ them together, either as to their natures, or as to their employments, according as the one and the other is set forth, declared and testified to in the Scriptures of the Old Testament. And this first place which he refers unto angels, we shall now explain and vindicate. And in so doing, inquire both who they are of whom the Psalmist speaks, and what it is that he affirmeth of them.
There is a threefold sense given of the words of the Psalmist, as they lie in the Hebrew text.
1. The first is that of the modern Jews, who deny that there is any mention made of angels; affirming the subject that the Psalmist treats of to be the winds, with thunder and lightning, which God employs as his messengers and ministers to accomplish his will and pleasure. So he made the winds his messengers when he sent them to raise a storm on Jonah, when he ‘fled from his presence; and a flaming fire his minister, when by it he consumed Sodom and Gomorrah; and this opinion makes mm, which it interprets ‘ winds,’ and vom wx, ‘a flaming fire,’ to be the subject of the proposition, of which it is affirmed that God employs them as his messengers and ministers.
That this opinion, which is directly contradictory to the authority of the apostle, is also contrary to the design of the Psalmist, to the sense of the words, to the consent of the ancient Jews, and so no way to be admitted, shall afterwards be made to appear.
2. Some aver that the winds and meteors are principally intended, but yet so, as that God affirming that he makes the winds his messengers, doth also intimate that it is the work and employment of his angels above to be his messengers also; and that because he maketh use of their ministry to cause those winds and fires, whereby he accomplisheth his will. And this they illustrate by the fire and winds caused by them on mount Sinai, at the giving of the law.
But this interpretation, whatever is pretended to the contrary, doth not really differ from the former; denying angels to be intentionally spoken of, only looking in a respect unto them, not to seem to contradict the apostle; and therefore this will be disproved together with that which went before.
3. Others grant, that itis the angels of whom the apostle treats, but as to the interpretation’of the words, they are of two opinions.
Some make spirits to be the subject of what is affirmed, and angels to be the predicate. In this sense, God is said to make those spiritual substances inhabitants of heaven his messengers, employing them in in his service, and them whose nature is a flaming fire, that is, the seraphims to be his ministers, and to accomplish his pleasure. And this way, after Austin, go many expositors, making the term ‘ angels’ here merely to denote an employment, and not the persons employed. But as this interpretation also takes off from the efficacy and evidence of the apostle’s argument, so we shall see that there is nothing in the words themselves, which should lead us to embrace it.
It remains therefore, that it is the angels who are here spoken of, as also that they are intended and designed by that name, which denotes their persons and not their employment.
Ist. That angels are primarily intended by the Psalmist, contrary to the first opinion of the modern Jews, and the second mentioned leaning thereunto, appears,
1. From the scope and design of the Psalmist. For designing to set out the glory of God in his works of creation and providence, after he had declared the framing of all things by his power, which come under the name of heaven, ver. 2, 3, before he proceeds to the creation of the earth, passing over, with Moses, the creation of angels, or couching it with him under the production of light, or of the heavens, as they are called in Job; he declareth his providence and sovereignty in employing his angels between heaven and earth, as his servants for the accomplishment of his pleasure. Neither doth it at all suit his method or design, in his enumeration of the works of God, to make mention of the winds and tempests, and their use in the earth, before he had mentioned the creation of the earth itself; which follows in the verse next unto this; so that these senses are included by the context of the Psalm.
2. The consent of the ancient Jews lies against the sentiments of the modern; both the old translations either made or embraced by them, expressly refer the words unto angels. So doth that of the LXX. as is evident from the words; and so doth the Targum thus rendering the place, xam>3n NWN NT PE YPN MWA NT ΤῚΤ PAM saw Tay, ‘ who maketh his messengers or angels swift as spirits, and his ministers strong or powerful, as a flaming fire.’ The supply of the note of similitude makes it evident that they understood the text of angels, and not of winds; and of making angels as spirits, and not of making winds to be angels or messengers, which is inconsistent with their
3. The word p2xdn, doth usually denote the angels themselves, and no reason can be given why it should not do so in this place.
served in the use of articles in other places, so that they do not always determine the subject of the proposition, as sometimes confessedly they do, as John i. 1, iv. 24; yet in this place, where in the original all the words are left indefinitely, without any prefix to direct the emphasis unto any one of them, the fixing them in the translation of the apostle, and LX X. must necessarily design the subject of them, or else by the addition of the article, they leave the sense much more ambiguous than before, and give occasion to a great mistake im the interpretation of the words.
2. The apostle speaks of angels, “ Unto the angels he saith;” and in all other testimonies produced by him, that whereof he treats, hath the place of the subject spoken of, and not of that which is attributed unto any thing else. Neither can the words be freed from equivocation, if angels in the first place denote the persons of the angels, and in the latter their employment only.
3. The design and scope of the apostle require this construction of the words; for his intention is to prove by this testimony, that the angels are employed in such works and services, and in such a manner as that they are no way to be compared with the Son of God, in respect of that office which as mediator he hath undertaken, which the sense and construction contended for alone doth prove.
4. The original text requires this sense, for according to the common use of that language, among words indefinitely used, the first denotes the subject spoken of, which is angels here; mmm yoxdn my, ‘making his angels spirits;? and in such propositions oft-times some note of similitude is to be understood, without which the sense is not pay lets, and which, as I have shown, the Targum supplieth in this place.
From what hath been said, I suppose it is made evident, both that the Psalmist expressly treats of angels, and that the subject spoken of by the apostle is expressed in that word, and that following of ministers.
Our next inquiry is after what is affirmed concerning these angels and ministers spoken of; and that is, that God makes them spirits and a flame of fire. And concerning the meaning of these words, there are two opinions.
First. That the creation of angels is intended in the words: and that the nature whereof they were made is expressed in them. He made them spirits, that is, of a spiritual substance; and his heavenly ministers quick, powerful, agile, as a flaming fire. Some carry this sense farther, and affirm that two sorts of angels are intimated; one of an aerial substance like the wind, and the other igneal or fiery; denying all pure intelligences without mixture of matter, as the product of the school of Aristotle.
But this seems not to be the intention of the words: nor is the creation of the angels, or the substance whereof they consist, here expressed. For,
1. The analysis of the Psalm formerly touched on, requires the referring of these words to the providence of God employing of the angels, and not to his power in making them.
2. The apostle in this place hath nothing to do with the essence and nature of the angels, but with their dignity, honour, and employment, on which accounts he preferreth the Lord Christ before them. Wherefore,
Secondly. The providence of God, in disposing and employing of angels in his service is intended in these words; and so they may have a double sense.
1. That God employeth his angels and heavenly ministers in the production of those winds, mim and fire, Ὅσο wx, thunder and lightning, whereby he executeth many judgments in the world.
2. A note of similitude may be understood to complete the sense, which is expressed in the Targum on the Psalm: “ He maketh,’ or sendeth ‘his angels like the winds, or like a flaming fire; maketh them speedy, spiritual, agile, powerful, quickly and effectually accomplishing the work that is appointed unto them.
Either way this is the plain intention of the Psalm, that God useth and employeth his angels in effecting the works of his providence here below, and that they were made to serve the providence of God in that way and manner. This, saith the apostle, is the testimony which the Holy Ghost gives concerning them, their nature, duty, and work wherein they serve the providence of God. But now, saith he, consider what the Scripture saith concerning the Son, how it calls him God, how it ascribes a throne and a kingdom unto him, (testi- “monies whereof he produceth in the next verses,) and you will easily discern his preeminence above them.
But before we proceed to the consideration of the ensuing testimonies, we may make some observations on that which we have already passed through: as,
I. Our conceptions of the angels, their nature, office, and work, is to be regulated by the Scripture.
The Jews of old had many curious speculations about angels, wherein they greatly pleased, and greatly deceived themselves. Wherefore the apostle, in his dealing with them, calls them off from all their foolish imaginations, to attend to those things which God hath revealed in his word concerning them. This the Holy Ghost saith of them, and therefore this we are to receive and believe, and this alone: For,
1. This will keep us unto that becoming sobriety in things above us, which the Scripture greatly commends, and which 15 exceedingly suited to right reason. The Scripture minds us, μὴ ὑπερφρονειν παρ᾽ 5 Sa φρονεῖν» ara φρονειν εἰς τὸ σωφρονειν; Rom. xii. 3, ‘To keep ourselves within the bounds of modesty, and to be wise to sobriety.’ And the rule of that sobriety is given us for ever, Deut. xxix. 28. asaya nb ws md mio, “Secret things belong to the Lord our God, but revealed things to us and our children.” Divine revelation is the rule and measure of our knowledge in these things, and that bounds and determines our sobrietv. And hence the apostle, condemning the curiosity of men on this very subject about angels, makes the nature of their sin to consist in exceeding these bounds, by an inquiry into things unrevealed; and he makes the rise of that evil to lie in pride, vanity, and fleshliness, and the tendency of it to be unto false worship, superstition and idolatry, Col. 11.18. Neither is there any thing more averse from right reason, nor more condemned by wise men of former times, than a curious humour of prying into those things wherein we are not concerned; and for whose investigation we have no certain, honest, lawful rule or medium, And this evil is increased where God himself hath given bounds to our inquiries, as in this case he hath.
2. This alone will bring us unto any certainty and truth. While men indulge their own imaginations and fancies, as too many in this matter have been apt to do, it is sad to consider how they have wandered up and down, and with what fond conceits they have deceived themselves and others. The world hath been filled with monstrous opinions and doctrines about angels, their nature, offices, and employments: some have worshipped them, others pretended I know not what communion and intercourse with them; in all which conceits there hath been little of truth, and nothing at all of certainty. Whereas if men, according to the exampleof the apostle, would keep themselves to the word of God, as they would know enough in this matter for the discharging of their own duty, so they would have assurance and evidence of truth in their conceptions, without which pretended high and raised notions, are but a shadow of a dream, worse than professed ignorance.
II. We may hence observe, That the glory, honour, and exaltation of angels, lies in their subserviency to the providence of God.—It lies not so much in their nature, as in their work and service. The intention of the apostle is to show the glory of angels and their exaltation, which he doth by the induction of this testimony, reporting their serviceableness in the works wherein they are employed by God. God hath endowed the angels with a very excellent nature; furnished them with many eminent properties of wisdom, power, agility, perpetuity; but yet what is thus glorious and honourable herein, consists not merely in their nature itself, and in its essential properties, all which abide in the horridest and most to be detested part of the whole creation, namely, the devils; but in their conformity and answerableness unto the mind and will of God, that is in their moral, not merely natural endowments. 'These make them amiable, glorious, excellent. Unto this their readiness for and compliance with the will of God,that God having made them for his service, and employing them in his work, their discharge of their duty therein, with cheerfulness, alacrity, readiness, and ability, is that which renders them truly honourable and glorious. ‘Their readiness and ability to serve the providence of God, 15. their glory.
1. The greatest glory that any creature can be made partaker of, is to serve the will, and set forth the praise of its Creator. That is its order and tendency towards its principal end, in which two, all true honour consists. It is glorious even in the angels to serve the God of glory; what is there above this for a creature to aspire to? what that its nature is capable of? Those among the angels, who, as it seems, attempted somewhat farther, somewhat higher, attamed nothing but an endless ruin in shame and misery. Men are ready to fancy strange things about the glory of angels, and do little consider, that all the difference in glory that is in any of the parts of God’s creation, lies merely in willingness, ability, and readiness to serve God their Creator.
2. The works wherein God employs them in a subservience to his providence, are in an especial manner glorious works. For the service of angels, as it is intimated unto us in the Scripture, it may be reduced to two heads. For they are employed either in the communication of protection and blessings to the church, or in the execution of the vengeance and judgments of God against his enemies. Instances to both these purposes may be multiplied; but they are commonly known. Now these are glorious works. God in them eminently exalts his mercy and justice, the two properties of his nature, in the execution whereof he is most eminently exalted; and from these works ariseth all that revenue of glory and praise which God is pleased to reserve to himself from the world; so that it must needs be very honourable to be employed in these works.
3. They perform their duty in their service in a very glorious manner with great power, wisdom, and uncontrollable efficacy. Thus one of them slew 145,000 of the enemies of God ina night; another destroyed Sodom and Gomorrah with fire from heaven. Of the like power and expedition are they in all their services; im all things to the utmost capacity of creatures answering the will of God. God himself, it is true, sees that in them, and in their works, which keeps them short of absolute purity and perfection, which are his own properties; but as to the capacity of mere creatures, and for their state and condition, there is a perfection in their obedience, and that is their glory.
Now, if this be the great glory of angels, and we poor worms of the earth are invited as we are into a participation with them therein, what unspeakable folly will it be in us, if we be found negligent in labouring to attain thereunto. Our future glory consists in this, that we shall be made like unto angels; and our way towards it is to do the will of our Father on earth, as it is done by them in heaven. Oh in _ how many vanities doth vain man place his glory! Nothing so shameful that one or other hath not gloried in, while the true and only glory of doing the will of God, is neglected by almost all. But we must treat again of these things upon the last verse of this chapter.
Ver. 8, 9.—Having given an account of what the Scripture teacheth and testifieth concerning angels, in the following verses he showeth how much other things; and far more glorious, are spoken to and of the Son, by whom God revealed his will in the gospel.
he saith; which is necessarily supplied as to the apostle’s design. In the Psalm, the words are spoken by way of apostrophe to the Son; and they are recited by the apestle as spoken of him; that is, so spoken to him as to continue a description of him, and his state or kingdom.
Thy throne, O God, sy) a> y, In seculum et usque; in sempiternum et perpetuo; in seculum seculorum. ‘The duration denoted by the conjunction of both these words, is mostly an absolute perpetuity, and a certain uninterrupted continuance where the subject spoken of admits a limitation. Many of the Greek interpreters render ty by ez, attending to the sound rather than the use and signification of the word; sois yet in our language. This we express by for ever and ever.
The words of the Psalmist are, ms way awn vaw. Shebet is Virga and Sceptrum, and in this place it is rendered by Aquila, σκηπτρον; a rod, a staff, a sceptre; always a sceptre when referred to rule, as in this place it is called, ‘ the sceptre of the kingdom.’
A sceptre wa, from 7 rectus fuit, to be right, straight; upright principally in moral sense; evfurnroc, of uprightness. Ευθυτης is properly such a rectitude as we call straight, opposed to crooked; and metaphorically only is it used for moral uprightness, that is, equity and righteousness. Syr. xowa ΝΣ. Boderianus, Sceptrum erectum, ‘a sceptre lifted up, or held upright’ The Paris edition, Sceptrum protensum, ‘a sceptre stretched out; and the stretching out of the sceptre was a sign and token of mercy, Esth. v. 2. Tremellius, Virga recta, which answers mishor in both its acceptations. Erpenius to the same purpose, Sceptrum rectum, ‘a right sceptre.’
ever, the sceptre of thy kingdom is a sceptre of righteousness.
Thou hast loved righteousness, and hated iniquity, wherefore God,
al God, hath anointed thee with the oil of gladness above thy
This testimony is produced by the apostle in answer to that foregoing concerning angels. ‘Those words, saith he, were spoken by the Holy Ghost of the angels, wherein their office and employment under the providence of God is described. These are spoken by the same Spirit, of the Son, or spoken to him; denoting his existence before the prophecies themselves.
There is little or no difficulty to prove that this testimony belongs properly to him, to whom it is applied by the apostle The ancient Jews granted it, and the present doctors cannot deny it. - One of them says indeed, rmwan by ἽΝ 7 by TaN ayaan mm ‘ This Psalm is spoken of David or the Messiah. These are the words, and this is the opinion of Aben Ezra, who accordingly endeavours to give a double sense of the chief passages in this Psalm; one as applied unto David, another as applied unto the Messiah, which he inclines to. Jarchi turns it into an allegory, without any tolerable sense throughout his discourse. But though it might respect them both, yet there is no pretence to make David the subject of it; the title and whole contexture of it excluding such an application.
The Targum applied the Psalm wholly to the Messiah, which is somewhat a better evidence of the conception of the ancient Jews, than the private opinion of any later writer can give us. And the title of the Psalm in that paraphrase, would make it a prophecy given out in the days of Moses, for the use of the Sanhedrim; which manifests of what account it was of old in their creed concerning the Messiah.
rabbins, as to grant that Solomon was primarily intended in this Psalm as a type of Christ; and that the whole was an Epithalamium,. or marriage song, composed upon his nuptials with the daughter of Pharaoh. But there want not important reasons against this opinion. For 1° It is not probable that the Holy Ghost should celebrate that marriage, which, as 1t was antecedently forbidden by God, so consequently it was never blessed by him, she being among the number of those strange women which turned his heart from God, and was cursed with barrenness. And it deserves to be noticed, that the first foreign breach that came upon his family, and upon all his magnificence, was also from Egypt, where his transgression began..
2. There is scarce any thing in the Psalm that can with propriety of speech be applied unto Solomon. Two things are especially insisted on in the former part of the Psalm; first, the righteousness of the person spoken of in all his ways and administrations, and then the perpetuity of his kingdom. How the first of these can be attributed unto him, whose transgressions and sins were so public and _ notorious; or the latter to him who reigned but forty years, and then left his kingdom, broken and divided, to a wicked foolish son, it is hard to conceive.
As all then grant that the Messiah is principally, so there is no cogent reason to prove that he is not solely intended in this Psalm. 1] will not contend but that sundry things treated of in it, might be obscurely typified in the kingdom and magnificence of Solomon; yet it is certain, that most of the things mentioned, and expressions of them, do so immediately and directly belong unto the Lord Christ, as that they can in no sense be applied unto the person of Solomon; and such are the words insisted on in this place by our apostle, as will be made evident in the ensuing explication of them.
We must then, in the next place, consider what it is that the apostle intends to prove and confirm by this testimony, whereby we shall discover its suitableness unto his design. Now this is not, as some have supposed, the deity of Christ, nor doth he make use of that directly in this place, (though in the next verse he uses-it as a medium to prove his preeminence above the angels,) although the testimonies which he produceth do eminently mention his divine nature. But that which he designs to evince is this only, that he whom they saw for a time made lower than the angels, ch. 11. 10, was yet in his whole person, and as he discharged the office committed to him, so far above them, as that he had power to alter and change those institutions which were given out by the ministry of angels. And this he doth undeniably by the testimonies alleged, as they are compared together. For whereas the Scripture testifies concerning angels, that they are all servants, and that their chief glory consists in the discharge of their duty as servants; unto him a throne, rule, and everlasting dominion, administered with glory, power, righteousness, and equity, are ascribed. Whence it is evident, that he is exceedingly exalted above them, as is a king on his throne above the servants that attend him, and do his pleasure.
And this is sufficient to manifest the design of the apostle, as also the evidence of his argument from this testimony. The exposition of the words belongs properly to the place from whence they are taken. But yet that we may not leave the reader unsatisfied as to any particular difficulty that may seem to occur in them, this exposition shall be here also inserted.
The first thing to be attended to in them, is the compellation of the first person spoken unto, O God: thy throne, O God.
Some would have Elohim (ὃ Θεος) to be a name common to God with others, namely angels and judges, and in that large acceptation to be here ascribed to the Lord Christ; so that although he be expressly called Elohim, and ὁ Θεος, yet that proves him not to be God by nature, but only to be so termed in respect of his office, dignity, and authority; and this is contended for by the Socinians. But this gloss is contrary to the perpetual use of the Scripture; for no one place can be instanced in, where the name Elohim is used absolutely, and restrained unto any one person, wherein it doth not undeniably denote the true and only God. Magistrates are indeed said to be Elohim im respect of their office, but no one magistrate was ever so called, nor can a man say without blasphemy to any of them, ‘ Thou art Elohim or God.’ Moses also is said to be Elohim, a god, but not absolutely, but a God to Pharaoh, and to Aaron; that is, in God’s stead doing and performing in the name of God what he had commanded him. § These places Jarchi produceth in his comment, to countenance this sense, but in vain.
It is then the true God that is spoken to in this apostrophe, Elohim, “Ὁ God.’ This being granted Erasmus starts a new interpretation of the whole words, though he seemeth not to approve of his own invention: 6 ὅρονος cov 6 Θεος, ‘ It is uncertain,’ saith he, ‘ whether the meaning be Thy throne, O God, or God is thy throne for ever.’ In the first way, the word is an apostrophe to the Son, in the latter it expresseth the person of the Father. And this interpretation is embraced and improved by Grotius, who granting that the word Elohim used absolutely signifieth as much as Elohe Elohim, ‘The God of gods,’ would not allow that it should be spoken of Christ, and therefore renders the words, ‘ God shall be thy seat for ever,’ that is, shall establish thee in thy throne. And this evasion is also fixed on by Aben-Ezra, from Hagaon, ὈΥΤΟΝ p> ἽΝΌΞ, ‘God shall establish thy throne.’ If men may be allowed thus to thrust in what words they please into the text, leading to another sense than what itself expresseth, there will not much be left certain in the whole book of God. However, in this present instance, we have light enough to rebuke the boldness of this attempt. For the interpretation insisted on is, 1. Contrary to all old translations, whose language would bear a difference in the word, expressing it in the vocative case, ‘O God.’ 9 Contrary to the received sense of Jews and Christians of old, and especially of the ‘Targum on the Psalm, which renders the words, ‘ Thy throne, O God, is in heaven for ever.’ 3. Contrary to the contexture and design of the apostle’s discourses, as may appear from the