Thirdly, As to the power of judging and rewarding at the last day, it is openly manifest, that God hath not put this world to come in subjection unto angels, but unto Jesus alone.
This then is the main proposition that the apostle proceeds on in his present argument. The most glorious effect of the wisdom, power, and grace of God, and that wherein all our spiritual concerns here are inwrapped, consists in that blessed church-state, with the eternal consequences of it, which having been promised from the foundation of the world, was now to be erected in the days of the Messiah. That you may, saith he, no more cleave to your old institutions, because given out unto you by angels, nor hearken unto such works of wonder and terror as attended their disposition of the law in the wilderness, consider that this world, so long expected and desired, this blessed estate, is not on any account made subject unto angels, or committed unto their disposal; the honour thereof being entirely reserved for another,
Having thus fixed the true and proper sense of this verse, we may stop here a little to consult the observations that it offérs for our own instruction. Many things in particular might be hence deduced, but I shall insist on one only, which is comprehensive of the design of the apostle, and it is, that,
This is the great privilege of the church of the gospel, that in the things of the worship of God, it is made subject unto, and immediately depends upon the Lord Jesus Christ, and not to any others, angels or men.
That this is the privilege thereof, and that it is a great and blessed privilege, will both appear in our consideration of what it is, and wherein it doth consist. And among many other things, these ensuing are contained therein. 1. That the Lord Christ is our Head. So it was promised of old, that their “king should pass before them, and the Lord on the head of them,” Mic. ii. 13. He shall be their King, Head, and Ruler. God hath now gathered all things, all the things of his church, into a head in Christ, Eph. i. 10. They were all scattered and disordered by sin, but are now all collected again and brought into order under one head. Him hath he given to “be head over all things unto the church,” ver. 22. The whole sovereignty over all the whole creation that is committed unto him, is only for this end, that he may be the more perfect and glorious head to the church. He is that head on which the whole body hath its orderly and regular dependence. Eph. iv. 15, 16. “The head of the body, the church,” Col. i. 18. “ The head of every man,” that is, of every believer, 1 Cor. xi. 3; Eph. v. 23. And this is every-where proposed, both as our great honour, and our great advantage. To be united unto him, subjected unto him as our head, gives us both honour and safety. What greater honour can we have, than to be freemen of that corporation whereof he is the head, than to be subjects of his kingdom? What ereater safety than to be united unto him inseparably, who is in glory, invested with all power and authority over the whole creation of God, every thing that may do us good or evil.
2. That he is our only head. The church 15 so put in subjection unto the Lord Christ, as not to be subject unto any other. It 1s true, the members of the church, as men on the earth, have other relations, in respect whereof they are, or may be subject one to another; children unto parents, servants unto masters, people unto rulers; but as they are members of the church, they are subject unto Christ and none other; if any other were or might be a head unto them, they must be angels or men. As for angels we have it here plainly testified, that the church is not made subject in any thing unto them. And amongst men, the apostles of all others might seem to lay the justest claim to this privilege and honour, But they openly disclaim any pretence thereunto. So doth Paul, 2 Cor. 1. 24. ‘‘ We have no dominion, rule, lordship, headship over your faith,” any thing that concerns your obedience to God, and your worship, “‘ but are helpers of your joy.” And again, saith he, “ We preach not ourselves, but Jesus Christ, the Lord, the only Lord, and ourselves your servants for Jesus’ sake,” 2 Cor. iv. 5. And Peter, as it should seem, foreseeing that some who should come after would pretend unto such preeminence, warns the elders that they should not think themselves ‘lords over God’s heritage,” 1 Pet. v.3. And this they did in pursuit of the instructions and charge which their Lord and Master gave them, Matt. xx. 25—27, where he warns them, that they should neither think of dignity nor dominion over the church, but apply themselves with all humility unto the service of it, for which he elsewhere adds his reason, namely, that all his ‘disciples have one Lord and Master, and no more,” John xiii. 13; Matt. xxiii. 9, 10. And it is a woeful confusion that the Papists run themselves into in this matter. For first, they put the whole church into subjection to a man, whom they call the Pope, the common father and master of Christians, the head of the church; and then subject both him and it to angels, in the adoration and invocation of them, the greatest subjection possible; when the Scripture assigneth one only Head of the church expressly, even the Lord Jesus, and fully declares that it is not put in subjection to angels at all. But to pass them by, the Lord Christ is not only thus the only Head in general to the whole church, but also to every individual believer in the church, “The head of every man is Christ,” 1 Cor. xi.3. He is so to every believer respectively and severally, and that in both those senses wherein he is Head, that is according to the natural and metaphorical use of the word. For, y uz
1, He is the only head of vital influence to the whole church, and every member thereof. As from the natural head all influences of life, for subsistence, motion, acting, guidance, and direction are communicated to the whole body, and to every member thereof; so, from the Lord Christ alone, as he is the spiritually vital Head of the church, in whom are the springs of life and all quickening grace, there are communicated to the whole church and to every believer therein, both the first quickening vital principle of life itself, and all succeeding supplies and influences of grace, for the enlivening, strengthening, acting, guiding, and directing of them. This he himself declares, by comparing the relations of all believers to him, to that of branches to the vine, John xv. 2, 4, which have no life but by virtue of their union to the vine, nor sap for fruitfulness but what is derived therefrom, which he teacheth expressly, ver. 5, “ Without me,” saith he, “ye can do nothing,” and the apostle in a lively manner, sets out to us in the similitude of the natural body, Col. ii. 19. And this placing of all fulness in the Lord Christ as Head of the church, that thence the whole and every member of it, might derive needful supplies to themselves, is fully taught us in the gospel. Hence the church is called “ the fulness of Christ,’ Eph i. 23, or that whereunto Christ communicates of his all-fulness of grace, till it comes to the measure or degree of growth and perfection, which he hath graciously assigned to it. And none I suppose will contend, but that the Lord Christ is the alone and only head of the church in this sense. It hath not a spiritual dependence on any other for grace. There is itideed 1 know not what monster lies in the opinion of them, who take on themselves to confer grace to others by virtue of such things as they do to them, or for them, but this we do not now consider. If any man think he may have grace from any but Christ alone, be they angels or men, let him turn himself to them, but withal know assuredly, that he forsakes “the Fountain of living waters,” for “broken cisterns,” which will yield him no relief.
2. He is the only Head of rule and government to the whole church, and every member thereof. This rule or government of the church concerneth all that obedience which it yields to God in his worship. And to a Head herein it is required, that he give perfect rules and laws for all things necessarily belonging thereto, and to take care that they be observed. And here a great contest ariseth in the world. The Papists in behalf of their Pope and others under him, contend to be sharers with the Lord Christ in this his headship, and fain they would persuade us that he himself hath appointed that so it should be. The Scripture tells us, that he, “was faithful in the whole house of God, as was Moses,” and that as a “ Lord over his own house,” to erect, rule, and establish it; and he himself, when he gives commission to his apostles, bids them “teach men to do and observe all that he had commanded them.” And accordingly they tell us, that they, “delivered unto us what they received from the Lord,” and commanded us not to be “ wise above what is written.” But I know not how it is come to pass, that these men think, that the Lord Christ is not a complete head in this matter, that he hath not instituted all rules and laws that are needful and convenient for the right discharge of the worship of God, and obedience of the church therein, at least that somewhat may be added to what he hath appointed, that may be much to the advantage of the church. And this they take to be their work, by virtue of I know not what unsealed warrant, unwritten commission. But to add any thing in the worship of God to the laws of the church, is to exercise authority over it, dominion over its faith; and to pretend that this “‘ world to come,” this blessed gospel churchstate, is put in subjection to them, although it be not so to angels: a vain and proud pretence, as at the last day it will appear. But you will say Christ gives his laws only to his whole church, and not to individual believers, who receive them from the church, and so he is not an immediate Head to every one in particular. I answer, That the Lord Christ commits his laws to the church’s ministry to teach them to believers, but his own authority immediately affects the soul and conscience of every believer. He that subjects himself aright to them, doth it not upon the authority of the church, by whom they are taught and declared, but on the authority of Christ by whom they are given and enacted.
3. It appears from hence, that as he is our only Head, so he is our immediate Head.—We have our immediate dependence on him, and our immediate access to him. He hath indeed appointed means for the communicating of his grace to us, and for the exercising of his rule and authority over us. Such are all his ordinances with the offices and officers that he hath appointed in his church; the first whereof he requires us to be constant in the use of, the latter he requires our obedience and submission to. But these belong only to the way of our dependence, and hinder not but that our dependence is immediate on himself, he being the immediate object of our faith and love. The soul of a believer rests not in any of these things, but only makes use of them to confirm his faith in subjection to Christ. For all these things are ours, are appointed for our use; and we are Christ’s as he is God’s, 1 Cor. πὶ. 21—23. And so have we our immediate access to him, and not as some foolishly imagine by saints and angels, and by him to God, even to the throne of grace.
4. This privilege is greatly augmented, in that the church being made subject to Christ alone, and cast into a dependence on him, he will assuredly take care of all its concernments, seeing to him only doth it betake itself. The church made it of old part of her plea, that she was as one fatherless, Hos. xiv. 3, that is, every way helpless, that had none to relieve or succour her. And the Lord Christ giveth this as a reason why he stirreth up himself to the assistance of his people, because there was “no man that appeared for their help, no intercessor to interpose for them,” Isa. lix. 16. Now God having placed the church in this condition, as to be oft-times altogether orphans in this world, to have none to give them the least countenance or assistance, and the church itself choosing this condition, to renounce all hopes and expectations from any else beside, betaking itself to the power, grace, and faithfulness of the Lord Christ alone, it cannot, as 1t were, but be a great obligation on him to take care of it, and to provide for it at all times. They are members of his body, and he alone is their Head; they are subjects of his kingdom, and he alone 15 their King; they are children and servants in his family, and he alone is their Father, Lord, and Master, and can he forget them, can he disregard them? Had they been committed to the care of men, it may be some of them would have fought and contended for them, though their faithfulness is always to be suspected, and their strength is a thing of nought. Had they been put into subjection to angels, they would have watched for their good, though their wisdom and ability be both finite and limited, so that they could never have secured their safety; and shall not the Lord Jesus Christ, now they are made his special care, as his power and faithfulness is infinitely above those of any mere creature, excel them also in care and watchfulness for our good? And all these things do sufficiently set out the greatness of that privilege of the church which we insist on. And there are two things that make this liberty and exaltation of the church necessary and reasonable.
1. That God having exalted our nature in the person of his Son, into a condition of honour and glory, so as to be worshipped and adored by all the angels of heaven, it was not meet nor convenient that it should in our persons, when united unto Christ as our head, be made subject unto them. God would not allow, that whereas there is the strictest union between the head and the members, there should be such an interposition between them, as that the angels should depend on their head, and the members should depend on angels, which indeed would utterly destroy the union and immediate intercourse that is and ought to be between them.
2. God is pleased by Jesus Christ to take us into a holy communion with himself, without any other medium or means of communication, but only that of our nature, personally and inseparably united unto his own nature in his Son. And this also our subjection unto angels is inconsistent withal. “This order of dependence the apostle declares, 1 Cor. ni. 22, 23, “5 All things are yours, and you are Christ’s, and Christ is God’s.” As there is no interposition between God and Christ, no more is there between Christ and us; and in and by him alone do we relate unto God himself. And this should teach us,
1. The equity and necessity of our universal obedience unto God in Christ. He hath freed us from subjection unto men and angels, that we might serve him, and live unto him. He hath taken us to be his peculiar ones, his lot and portion, from whom he expects all his reverence of glory out of this world. And he hath left us no pretence, no excuse for the neglect of any duties of obedience that he requireth of us. We cannot plead that we had other work to do, other lords and masters to serve: he hath set us free from them all, that we might be his. If a king take a servant into his family, and thereby free and discharge him from being liable unto any other duty or service whatever, may he not justly expect that such a one will be diligent in the observance of all his commands, especially considering also the honour and advantage that he hath by being taken near unto his person, employed in his affairs? And shall not God much more expect the like from us, considering how exceedingly the privilege we have by this relation unto him surpasseth all that men can attain b the favour of earthly princes. And if we will choose other lords of our own to serve, if we are so regardless of ourselves as that we will serve our lusts and the world, when God hath had such respect unto us, as that he would not suffer us to be subject unto the angels of heaven, how inexcusable shall we be in our sin and folly? ‘You shall be for me,’ saith God, ‘and not for any other whatever.’ Andare we not miserable if we like not this agreement?
2. For the manner of our obedience, how ought we to endeavour that it be performed with all holiness and reverence! Moses makes this his great argument with the people for holiness in all their worship and services, because no people had God so nigh unto them as the had. And yet that nearness which he insisted on, was but that of his institutions, and some visible pledges and representations therein of his presence among them. Now, the considerations of this real and spiritual nearness to himself, into which God hath taken us by Jesus, must needs be much more cogent to the same purpose. ΑἹ] that we do, we do it immediately unto this holy God; not only under his eye, and in his presence, but in an especial and immediate relation unto him by Jesus Christ.
Ver. §.—THE apostle hath shown, that the world to come, which the Judaical church looked for, was not made subject to angels, no mention of any such thing being made in the Scripture. That which he assumes to make good his assertion of the preeminence of the Lord Jesus above the angels, is, that unto him it was put in subjection. And this he doth not expressly affirm in words of his own, but in-. sinuateth in a testimony out of the Scripture, which he citeth and urgeth unto that purpose. And this way he proceedeth, for these two ends: 1. To evidence that what he taught was suitable unto the faith of the church of old, and contained in the oracles committed unto it; which was his especial way of dealing with these Hebrews. 2. That he might, from the words of that testimony, take occasion to obviate a great objection against the dignity of Christ, and the mysteries of the gospel, taken from his humiliation and death, and thereby make way to a farther explication of many other parts or acts of his mediation. Many difficulties there are in the words and expressions of these verses, more in the apostle’s application of the testimony by him produced, unto the person and end by him intended; all which, God assisting, we shall endeavour to remove: and to that end shall consider,
2. The testimony itself produced; with an explication of the meaning and importance of the words, in the place from whence it is taken.
3. The application of it unto the apostle’s purpose, both as to the person intended, and as to the special end aimed at. And,
4. Farther unfold what the apostle adds about the death and sufferings of Christ, as included in this testimony, though not intended as to the first use and design of it. And,
5. Vindicate the apostle’s application of this testimony, with our explication of it accordingly, from the objections that some have made against it. All which we shall pass through, as they present themselves unto us in the text itself.
I. The manner of his citing this testimony is somewhat peculiar: “ One testified in a certain place;” neither person nor place being specified, as though he had intended, sds "25D, ‘a certain person,’ whom he would not name. But the reason of it is plain; both person and place were sufficiently known to them to whom he wrote. And the Syriac translation changeth the expression in the text into, ‘ but as the Scripture witnesseth and saith, without cause. The Hebrews were not ignorant whose words they were which he made use of, nor where they were recorded. The one there mentioned is David, and the certain place is the eighth Psalm, whereof much need not to be added. A Psalm it is, mmm mbdnn, ‘of the high praises of God;’ and such Psalms do mostly, if not all of them, respect the Messiah and his kingdom, as the Jews themselves acknowledge. For the time of the composure of this Psalm, they have a conjecture which is not altogether improbable; namely, that it was in the night, whilst he kept his father’s sheep. Hence, in his contemplation of the works of God, he insists on the moon and stars then gloriously presenting themselves unto him, not mentioning the sun which appeared not. So also in the distribution that he makes of the things here below, that, amongst others, are made subject unto man, he fixeth in the first place on mx, “ flocks of sheep,’ which were then peculiarly under his care. So should all the works of God, and those especially about which we are conversant in our particular callings, excite us to the admiration of his glory, and praise of his name; and none are usually more void of holy thoughts of God, than those who set themselves in no way acceptable unto him. This is the place from whence this testimony is taken; whose special author the apostle omitteth, both because it was sufficiently known, and makes no difference at all whoever was the penman of this or that portion of Scripture, seeing it was all equally given by inspiration from God, whereon alone the authority of it doth depend,
Il. The testimony itself is contained in the words following, ver. 6, 7, “What is man,” &c. Before we enter into a particular explication of the words, and of the apostle’s application of them, we may observe that there are two things in general, that lie plain and clear before us: As,
First, That all things whatsoever, are said to be put in subjection unto man; that is, unto human nature, in one or more persons, in opposition unto angels, or nature angelical. To express the former, is the plain design and purpose of the Psalmist, as we shall see. And whereas there is no such testimony any where concerning angels, it is evident, that the meaning of the word is, unto man, and not unto angels; which the apostle intimates in that adversative δὲ, but; but ‘of man,’ it is said, not of angels.
Secondly, That this privilege was never absolutely nor universally made good in, or unto, the nature of man, but in, or with respect to, the person of Jesus Christ the Messiah. This the apostle calls us to the consideration of, previously unto his application of this testimony in a peculiar manner unto Jesus, ver. 8, “ We see not all things.” Now, there is not any thing absolutely necessary to make good the apostle’s reasoning, but what is comprised in these two general assertions, which lie evident in the text, and are acknowledged by all. We shall therefore distinctly consider the testimony itself. The whole of it consists in a contemplation of the infinite love and condescension of God towards man; which is set out, 1, In the manner of the expressing it. 2. In, and by, the words of the expression. 3. In the acts of the mind and will of God, wherein that condescension and grace consisted. And 4. In the effects thereof, in his dispensation towards him.
First, In the manner of the expression, “ What is man!” by way of admiration, yea, he cries out with a kind of astonishment. The immediate occasion hereof is omitted by the apostle, as not pertinent unto his purpose; but it is evident in the Psalm. David having exercised his thoughts in the contemplation of the greatness, power, wisdom, and glory of God, manifesting themselves in his mighty works, especially the beauty, order, majesty, and usefulness of the heavens, and those glorious bodies which in them present themselves to all the world, falls thereon into this admiration, that this great and infinitely wise God, who by the word of his mouth gave being and existence unto all those things, and thereby made his own excellencies conspicuous to all the world, should condescend unto that care and regard of man, which on this occasion his thoughts fixed themselves upon. ‘ What is man!” saith he. And this is, or should be, the great use of all our contemplation of the works of God; namely, that considering his wisdom and power in them, we should learn to admire his love and grace in setting his heart upon us, who are every way so unworthy, seeing he might for ever satisfy himself in those other, appearingly more glorious, products of his power and Godhead.
Secondly, He farther expresseth his admiration at this condescension of God in the words that he useth, intimating the low and mean estate of man in his own nature. wix-r, ‘ What is poor miserable mortal man,’ obnoxious to grief, sorrow, anxiety, pain, trouble, and death! τι ἐστιν ανθρωπος; but the Greeks have no name for man, fully expressing that here used by the Psalmist. Βροτος cometh nearest it, but is not used in the Scripture. He adds, θὰ -]Ξ), “and the Son of man,” of one made of the earth. This name the apostle alludes to, yea expresseth, 1 Cor. xv. 45, 47, “The first man, Adam, is ex yn¢ χοῖκος, of the earth, earthly.” So was it recorded of old, Gen. ii. 7, ‘The Lord God formed, aN yo “By dINT, ‘that man, Adam, which was the Father of us all, ‘ of the dust of the ground;’ and so again, Gen. iii. 19, ‘ Poor man! made of the dust of the ground.’ When the Scripture would express man with reference unto any thing of worth or excellency in him, it calls him, Dx; and Ws “23, are sons of men in place, power, and esteem. So these words are distinguished, Ps. lxu. 9, where we translate, DIN ‘22, ‘sons of Adam,’ ‘men of low degree Ὁ and ws “22, “ sons of Ish,’ ‘ men of high degree.’
Now, the Psalmist useth this expression, to heighten his admiration at the grace and condescension of God. And as the person of the first Adam cannot be here especially intended; for although he made himself wnx, ‘a miserable man,’ and subject unto death, yet was he not o7N 13, ‘the Son of man,’ of any man, for he was of God, Luke iii. ult. So there is nothing in the words but may properly be ascribed unto the nature of man in the person of the Messiah. For as he was called in an especial manner, Dis ja, ‘the Son of man; so was he made wx, ‘a man subject to sorrow,’ and acquainted above all men with grief and trouble, and was born on purpose to die. Hence in the contemplation of his own miserable condition, wherein unto the dolorous afflicting passions of human nature, which he had in himself, outward oppositions and reproaches were superadded, he cries out concerning himself, wx-nxdi nydin ssa, Ps. xxu. 7, “1 am a worm, and not Ws a man of any consideration in the world:” wn, “ at best.’
‘Thirdly, He expresseth this condescension of God in the affections and acting of his mind towards man; ἸΣΊΞΙΠ ‘5, ‘ that thou rememberest him,’ or ‘art mindful of him.’ ‘Ore μιμνησκῃ αὐτου, ‘that.thou shouldst be mindful of him.’ To remember in the Scripture, when ascribed unto God, always intends some act of his mind, and purpose of his will, and that either for good or evil towards them that are remembered, in a signal manner. So also is remembrance itself used. On this account, God is said sometimes to remember us for good, and sometimes to remember our sins no more. So that it denotes the affection of the mind of God towards any creature for good or evil, attended with the purpose of his will to act towards them accordingly. In the first way it is here used, and so also by Job, ch. vil. 17, Ὁ Ν - τὴ 42> wos mona btn sD, “ What is man that thou shouldst magnify him, that thou shouldst set thine heart upon him?”’ that is, remember him, or be mindful of him; set thine heart upon him for good. The frame of the heart and mind of God towards the nature of man in the person of Jesus Christ, in reference unto all the good that he did in it, and by it, is intended in this expression. The whole counsel and purpose of God concerning the salvation of mankind, in and by the humiliation, exaltation, and whole mediation of the man Christ Jesus, is couched herein.
Fourthly. There are in this condescension the effects of this act of God’s mind and will in remembering of man. And they are expressed, 1. Under one general head, and, 2. In particular instances of them.
First. The general effect of God’s remembering man, is that he visiteth him as the same word is used in Job, in the place before mentioned, 7p, though variously used, yet it constantly denotes the acting of a superior towards an inferior. And though it be often otherwise used, yet commonly it expresseth the acting of God towards his people for good. And in especial is this term of visiting used to express the acting of God in doing of us good, by sending of Jesus Christ to take our nature on him, Luke 1. 68. “ He hath visited and redeemed his people.” And to the same purpose, ver. 78, “The Day-spring from on high hath visited us,” both relating to the acting of God towards us in the person of his Son incarnate; so ch. vil. 16. This term therefore of visiting, doth not precisely design God’s acting in the exaltation of him visited, but such an ordering of things towards him, as is attended with great care, grace, and love. So was the nature of man in the heart of God to do good unto it, in and by the person of Jesus Christ, and so he acted towards it, or visited it. This is that which was the ground of the Psalmist’s admiration, and which will be so in all believers unto eternity. It was not the outward state and condition of mankind in the world, which, since the entrance of sin, is sad and deplorable, that excites this admiration in the Psalmist; but his mind is intent upon the mystery of the grace, wisdom, and love of God in the person of the Messiah..
Ver. 7.—Seconpty. The especial instances wherein this visitation of God expressed itself, are contained in ver. 7, and therein referred unto two heads: 1. Man’s depression and humiliation. 2. His exaltation and glory.
The first is expressed in these words, “ Thou hast made him lower fora little while than the angels.” This was a part of God’s visitatien; and though not that which was immediately intended by the apostle, yet that whereof he intends to make great use in his progress. That these words intend not the exaltation of the nature of mere man, as if they should intimate that such is his dignity, that he is made but a little less than angels; and how destructive that sense is unto the apostle’s intention and application of the words, we shall afterwards declare. Three things are here expressed: 1. The act of God, in making of him dow, or lessening of him. 2. The measure of that depression, than the angels. 3. His duration in that state and condition, a little while.
First. son, the word used by the Psalmist, is rendered by the apostle ἐλαττοω, and that properly. They both signify a diminution of state and condition, a depression of any one from what he before enjoyed. And this, in the first place, belongs unto God’s visitation. And the acting of the will of Christ in this matter, suitably unto the will of the Father, is expressed by words of the same importance: ἐκένωσεν ἕαυτον, ‘he emptied himself; and erarevwoev ἕαυτον, “ he humbled himself,’ Phil. 1. 7, 8, denoting a voluntary depression from the glory of a former state and condition. In this humiliation of Christ in our nature, how much of that care and ἐπισκοπὴ; inspection and visitation of God was contained, is known.
Secondly. The measure of this humiliation and depression is expressed in reterence unto angels, with whom he is now compared by the apostle; he was made less than the angels. This the Hebrews had seen and knew; and might, from his humiliation, raise an objection against what the apostle asserted about his preference above them. Wherefore he acknowledgeth, that he was made less than they; shows that it was foretold, that so he should be; and, in his following discourse, gives the reason why it was so to be. And he speaks not of the humiliation of Christ absolutely, which was far greater than here it is expressed by him, as he afterwards declares, but only with respect unto angels, with whom he compares him; and it is therefore sufficient to his purpose at present, to show that he was made lower than they. omni, παρ᾽ ayyeAovc. Hierome renders the word in the Psalm, a Deo, ‘than God;’ and Faber Stapulensis had a long contest with Erasmus to prove, that they should be so rendered in this place, which is plainly to contradict the apostle, and to accuse him of corrupting the word of God. Besides, the sense contended for by him and others, is absurd and foolish; namely, that the human nature of Christ was made little less than God, and humbled that it might be so; when it was infinitely less than the divine nature, as being created. The LXX. and all old Greek translations, read angels. That Elohim is often used to denote them, we have proved before. The Targum hath n‘oxdv, angels, and the scope of the place necessarily requires that sense of the word. God then in his visitation of the nature of man, in the person of his Son, put it, and therein him that was invested in it, into a condition of wants and straits, and humbled him beneath the condition of angels, for the blessed ends afterwards declared. For although from his incarnation and birth, the angels adored his person as their Lord; yet in the outward condition of his human nature, he was made exceedingly beneath that state of glory and excellency, which the angels are ina constant enjoyment of.
Thirdly. There is a space of time, a duration intended in this condition. He made him lower, nym, βραχὺ τι, “ for a little while,” or a short season. That wy is often used in that sense, and that that is the proper notation of βραχυ τι, we have shown before. But that which renders that sense of the words here unquestionable, is the apostle’s precise restraining them thereunto in ver. 9, as we shall see. It was but for a little while, that the person of Christ, in the nature of man, was brought into a condition more indigent than the state of angels is exposed unto; neither was he for that season made a little, but very much lower than the angels. And had this been the whole of his state, it could not have been an effect of that inexpressible love and care which the Psalmist so admires. But seeing it is but for for a little continuance, and that for the blessed ends which the apostle declares, nothing can more commend them unto us.
Secondly. There is another effect of God’s visitation of man in his exaltation; expressed, 1. In the dignity whereunto he advanced him: and, 2. In the rule and dominion that he gave unto him.
Por the first, He “ crowned him with glory and honour.” ΠΊΩΝ, is ansigne regium, the badge and token of supreme and kingly power. Hence, when David complains of the straitening and diminution of his power orrule, he says, his “crown was profaned unto the ground,” Psal. Ixxxix. 39, that is, made contemptible, and trampled on. To be crowned then, is to be invested with sovereign power, or with right and title thereto, as it was with Solomon, who was crowned during the life of his father. Nor is it an ordinary crown that is intended, but one accompanied with glory and honour. To be crowned with glory and honour, is to have a glorious and honourable crown, or rule and sovereignty; 77m Tar. ‘The first denotes the weight of this crown; mas, ‘a weight of glory,’ from tas, ‘to be heavy; Bapoc δοξης, ‘a weight of glory,” as the apostle speaks in allusion to the primitive signification of this word, 2 Cor. iv. 17. The other, its beauty and glory; both authority and majesty. How Christ was thus crownéd, we have at large shown on the first chapter.
Secondly. This sovereignty is attended with actual rule; wherein, 1. The dominion itself is expressed; and, 2. The extent of it. First. Thou madest “ him have dominion over the works of thy hands; ὙΠ Π, ‘“madest him to rule:’ κατεστησας avrov emi, ‘ appointedst him in authority over.’ He had actual rule and dominion given him upon his coronation. And, secondly. The extent of this dominion, is the works of God’s hands. And lest any from this indefinite expression should think this rule limited, either to the things mentioned before by the Psalmist, ver. 4, called “ the work of God’s fingers,” that is, the heavens, the moon, and the stars, or in the following distribution of things here below, into sheep, oxen, fowls, and fish, ver. 7, 8, that is, all the creatures here below; he adds an amplification of it in an universal proposition, wavra ὑπεταξε, ‘he hath put all things without exception in subjection unto him;’ and to manifest his absolute and unlimited power, with the unconditional subjection of all things unto him, he adds that they are placed, ὕὑποκατω των ποδὼν αὐτου, ‘under his very feet; an expression setting forth a dominion every way unlimited and absolute.
Ver. 8.—The apostle having recited the testimony which he intends to make use of, proceeds in the eighth verse unto some such explications of it, as may make it appear to be proper, and suited unto the end for which it is produced by him. And they are two: the first whereof respects the sense of the words which express the extent of his dominion; the latter an instance of some person or persons, unto whom this testimony, as thus explained, cannot be applied.
For the explication of the objective extent of the rule and dominion mentioned, he adds, ‘ For in that he hath made all subject unto him, he hath left nothing that is not put under him.” For whereas it might be objected, that there is no mention in the Psalm of the world to come, whereof he treats, he lets them know, that that cannot be excepted; seeing the assertion is universal and unlimited, that all things whatsoever are put under him. It is true, our apostle making use of this very testimony in another place, 1 Cor. xv. 27, adds there, that there is a manifest exception in reference to him who so put all things under him; and it is evident that it is so indeed, for the Psalmist treats not of God himself, but of the works of God; and among them, saith the apostle here, there lies no exception: they are all brought into order under this rule. And so by this testimony, thus explained, as necessity requires it should be, he hath fully confirmed that the world to come, being one of the special works of God, and not put in subjection unto angels, is made subject unto man; which was that he undertook to demonstrate,
Secondly. To direct this testimony unto its proper end, and to make way for its application unto him, who is especially intended therein, he declares negatively unto whom it is not applicable: “ but now we see not yetall things put under him.” Man it was, concerning whom the words are spoken, “ What is man?” This must denote the nature of man; and that either as it is in all mankind in general, and every individual, or in some special and peculiar instance, in one partaker of that nature. For the first, he denies that this can belong unto man in general, all, or any of them, on that general account of being men. And in this negation, there are two circumstances considerable: First. The manner of his asserting it by an appeal to common experience— “ we see;” this is a matter whereof every one may judge; weall of us know by experience, that it is otherwise; we need neither testimony nor argument to instruct us herein. Our own condition, and that in which we behold other men, is sufficient to inform us. And this is a way whereby an appeal is made as it were to common sense and experience, as we do in things that are most plain and unquestionable. Secondly. There is a limitation of this experience, in the word yet; “ we see not as yet.” And this doth not intimate a contrary state of things for the future, but denies, as to all the time that is past. A long space of time there hath been since the giving out of this testimony, much longer since the creation of man, and all other things, and yet all this while, we see that all things are far enough from being put under the feet of man; or if there be in the word a reserve for some season, wherein this word shall in some sense be fulfilled in mere man also, it is for that time wherein they shall be perfectly glorified with him, who is principally intended, and so be admitted as it were to be sharers with him in his dominion, Rev. iii. 21. These things make plain what is here denied, and in what sense. All mankind, in conjunction, are very remote from being invested with the dominion here described, from having the whole creation of God cast in subjection under their feet. It is true, there was given unto man at first, in his original condition, a rule over those creatures here below, that were made for the use and sustentation of his natural life, and no other. And this also is in some measure continued unto his posterity, though against the present bent and inclination of the creatures, who groan because of the bondage they are put unto, in serving of their use and necessity. But all this at first was but an obscure type and shadow of the dominion here intended, which is absolute, universal, and such as the creatures have no reason to complain of, their proper condition being allotted unto them therein. Hence we ourselves, by our own observation, may easily discern that this word respects not principally, either the first man or his posterity; for we see not.as yet, after this long space of time since the creation, that all things are put into subjection unto him.
Having thus unfolded the testimony insisted on, before we proceed unto the apostolical application of it unto the person to whom it doth belong, we may stay here a little, and gather something from it for our instruction, And itis in general, that,
The consideration of the infinitely glorious excellencies of the nature of God manifesting themselves in his works, doth greatly set out his condescension and grace, in his regard and respect unto mankind. This, the occasion of the words, and the words themselves, do teach us.
1. This the method of the Psalmist, I say, leads us unto. He begins and ends his consideration of the works of God, with an admiration of his glorious excellency by whom they were made, ver. 1,9, “ O Lord our Lord, how excellent is thy name!” how glorious art thou, and thou manifestest thyself so to be; and from thence doth he proceed to the consideration of his condescension in his regard and love to man, ver. 4. And to direct us in this duty with the Psalmist we may observe,
First. That the works of God, those especially which were the peculiar subject of his meditation, the heavenly bodies which we behold, are indeed in themselves exceedingly glorious. Their frame, greatness, beauty, order, course, usefulness, all speak them admirable and glorious. The naked view of them is enough to fill the mind of man with admiration and astonishment. And the more we contemplate them, the more skilful we are in the consideration of their nature, order, and use, the more excellent do they appear unto us; and yet it is the least part of their greatness, and beautiful disposition that we can attain a certain knowledge of; so that still they remain more the objects of our admiration and wonder, than of our science. Hence the wisest among the heathen, who were destitute of the teachings of the word and Spirit of God, did with one consent, ascribe of old a deity unto them, and worshipped them as gods; yea, the very name of God in the Greek language, Θεος; is taken from θεῖν, ‘to run,’ which they derived from the constant course of the heavenly bodies. They saw with their eyes how glorious they were; they found out by reason their greatness and dreadful motion. Experience taught them their use, as the immediate fountains of light, warmth, heat, moisture; and so consequently of life, growth, and of all useful things. It may be, they had some tradition of that rule and dominion, which was at first allotted unto the sun and moon over day and night, Gen. 1. 16. -On these, and the like accounts, having lost the knowledge of the true and only God, they knew not so well whither to turn themselves for a Deity, as to those things which they saw so full of glory, and which they found to be of so universal a communicative goodness and usefulness. And in them did all idolatry in the world begin. And it was betimes in the world, as we see in Job, where it is mentioned and condemned, ch. xxxi. 26, 27. “If I beheld the sun when it shined, or the moon walking in brightness, and my heart hath been secretly enticed, or my mouth hath kissed my hand.” He condemns the idolatry, but yet withal shows, that the lustre, brightness, and glory of those heavenly lights, had a great influence on the hearts of men, to entice them unto a secret adoration, which would break out into outward worship, whereof salutation, by kissing the hand, was one part and act. And therefore God cautions his people against this temptation, Deut. iv. 19, “ Lest thou lift up thine eyes unto heaven, and when thou seest the sun, and the moon, and the stars, even all the host of heaven, shouldst be driven to worship them, which the Lord thy God hath divided unto all nations under the whole heaven.” If men forget the true God, and then lift up their eyes unto, or fall into the contemplation of the heavenly bodies, such is their glory, majesty, and excellency, that they will be driven and hurried unto the adoration and worship of them. And so universal was this folly of old, that from those latter words. ‘ which the Lord thy God hath divided unto all nations,” the Jews affirm, that God hath given the sun, moon, and stars, to be the Deities of the Gentiles, for them to worship. But the distribution there mentioned, is as unto their common use unto all nations, and not as to their veneration; for God is not the author of idolatry, as they blasphemously imagine. But this their glory and excellency lead them unto. And when any of them ascended higher, to apprehend living intelligent spirits for their Deities, they yet conceived at least that they had their glorious habitation in the heavenly bodies. Yea, and some Christians have fallen into vain imaginations, from a false translation of the latter end of the fourth verse of Psalm xix. by the LXX. and the Vulgar Latin, who read the words, ‘ He hath placed his tabernacle in the sun,’ instead of, ‘ He hath set in them,’ that is, in the heavens, ‘ a tabernacle for the sun,’ as the words are plain in the original. What! should I mention the madness of the Manichees, who affirmed that Christ himself was gone into, if not turned into the sun? I name these things, only to show what influence upon the minds of men destitute of the word, the glory and excellency of these heavenly bodies hath had; and what inestimable grace God showed unto us in the benefit of his word, for we are the posterity of them, and by nature not one jot wiser than they, who worshipped these things which are not God. But exceedingly glorious works of God they are; and the more we consider them, the more will their glory and greatness appear unto us. And as the children of Israel said of the sons of Anak, ‘“ We were before them in our own sight as grasshoppers, and so we were in their sight;”’ may we not much more say concerning ourselves, compared with these glorious works of the hands of God, ‘ We are all but as grasshoppers in comparison of them, and whence is it that God should set his heart upon us?’
Secondly, These glorious works of God do indeed show the infinite glory of him that made them.—This is the use that men should have made of their contemplation of them, and not have chosen them for their gods, as they did when their foolish hearts were darkened, and they waxed vain in their imaginations. This use the Psalmist here makes of them, and this the Scripture every-where directs us unto. This David brings them in preaching unto all the world, Psal. xix. 1 —6. They have a voice, they speak aloud unto all the world; and by their beauty, greatness, order, usefulness, they make known the incomprehensible glory of him that made them. The ro yvworov rou Θεου, ‘ that which may be known of God,’ is manifest in them, saith Paul, Rom. i 19. And what is that? even his eternal power and Godhead, ver. 20, that is, his infinite power, all-sufficiency, and selfsubsistence. These things are clearly seen in them. Being all made and created by him in their season, doth it not manifest, that he was before them from eternity, and that existing without them, in perfect blessedness? And that he hath made them, so beautiful, so glorious, so excellent, and that out of nothing, doth it not declare his infinite power, wisdom, and goodness? Do they not all lead us to the contemplation of his infinite excellencies? And whence is it, that he who made all these things of nothing, should have such regard to the weak frail nature of man 1 But that this consideration may be the more effectual, let us take a little weak view of some of those excellencies of the nature of God, which his works declare, and which set an especial lustre on his condescension unto us: As,
First. His greatness.—His greatness is unsearchable, saith the Psalmist, Psal. cxlv. 3, thatis, it is infinite. The immensity of his nature, is his greatness. The heaven of heavens, saith Solomon, cannot contain him, 1 Kings viii. 27, The infiniteness and ubiquity of his essence, is beyond all that the understanding and imagination of man can reach unto. If men would set themselves to think and imagine a greatness, they can reach no higher than heavens above heavens, and that as far as they can fancy: but this expresseth not immensity. Those heavens of heavens cannot contain him. Our thoughts of greatness are apt to consist in adding one thing unto another, until that which we think on be extended unto the utmost of our imagination. But this hath no relation unto the immensity of God; which is not his filling of all imaginary place or space, but an infinite existence in an infinite Being? so that as he is present with, indistant from the whole creation; for, saith he, ‘‘ Do not I fill heaven and earth?” Jer. xxiii. 24, so he is no less present, where there is no part of the creation. And if he should produce thousands of worlds, which he can do by his power, he would be-no less present in them all, indistant from every thing in them, than he is in and unto this which he hath already created; and this not by the extending of his essence and greatness, but by the infiniteness of his being. Neither are there parts in this immensity; for that which hath parts, cannot be infinite or immense. Somewhat of God is not present in heaven, and somewhat in earth; but God is wholly present in his whole being every-where. This leaves no place for the imagination of men, but calls us to pure acts of understanding, and faith, to assent unto it. And thus far reason will go; that it will assent unto the truth of that which it cannot comprehend, because it is convinced that it cannot be otherwise. What remains it leaves to faith and reverential adoration, Reason having, by the help of divine revelation, led the mind and soul thus far, that God is immense, not only present unto the whole creation, but existing in his infinite being, where no creature is, and that in his whole essence equally, there it givesthem up to admiration, reverence, adoration, and the improvement by faith of this excellency of God, wherever they are; so doth the Psalmist, Psal. cxxxix. 7—11. Thoughts of God’s omnipresence are of singular use to the soul in every condition. And who can sufficiently admire this excellency of the nature of God? How astonishing is this his greatness? How are all the nations of the world as the drop of a bucket, as the dust of the balance, as vanity, as nothing before him? What is a little dust to an immensity of Being? to that whose greatness we cannot measure, whose nature we cannot comprehend, whose glory we can only stand afar off and adore? What is a poor worm to him who is every-where, and who is every-where filled with his own excellencies and blessedness? The issue of all our thoughts on this property of God’s nature, is admiration and holy as- tonishment. And whence is it that he should take thought of us, or set his heart upon us? And this greatness of God doth he set forth, by showing what a mean thing the whole creation which we behold is untohim. ‘Who hath measured the waters in the hollow of his hand, and meted out the heavens with a span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance: Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance: Behold, he taketh up the isles as a very little thing: all nations before him are as: nothing, ‘and they are counted unto him less than nothing and vanity,” Isa. xl. 12, 15, 17.
Secondly. His infinite self-sufficiency doth manifest itselfin his works; for all these things are the absolute product of his power, and wisdom, and goodness. From the infinite stores and treasures of them, did he bring them all forth. They had no previous matter whereof they were made, no reason, cause, or end was there, why they should be made, but only what was in himself, and from himself, Rom. xi. 36; Rev. iy. 11. Now this could not have been without an infinite self-sufficiency in himself; from whence it is, that all things begin and end in him. And had he not been every way self-sufficient, before the existence of all other things out of nothing, nothing could have been produced. And this ariseth from his fulness of being, which he declareth by his names mt and mrs; which denote his self-being, his self-existence, his self-sufficiency. All the properties of his nature being infinite, have that which satisfies them and fills them. His understanding is infinite: and as nothing could comprehend the infinite nature of God, but an infinite understanding, God could not know himself if his understanding were not infinite; so nothing could satisfy an infinite understanding but an infinite object; the understanding of God could not be blessed and in rest, if the object of it, the nature of God, were not infinite. God, by his understanding, knows the extent of his infinite power, and so knows not only what he hath wrought by his power, but also whatever he canso do. And this suitableness of the properties of God one to another, as it makes them, because infinite, not really to differ from one another, or from his nature itself; so it gives them all rest, blessedness, satisfaction, and self-sufficiency. As to continue in our former instance, the blessedness of the understanding of God consists in its comprehension of the whole nature of God; nor is it capable of more, because it can comprehend no more. Hence is God all-sufficient, and eternally blessed in the contemplation and enjoyment of his own excellencies; for self-sufficiency is the fountain of blessedness. Where any thing is wanting, there is no absolute blessedness. And hence is the blessedness of God absolute, eternal, and essential unto him, because it hath its rise and spring absolutely in himself, his own fulness of being, his own sufficiency unto, and for himself. All the blessedness of the creatures that we shall, or ever may, attain unto, is but dependent, derivative, and communicated; because though nothing shall be wanting unto us, yet the spring of our supplies shall _ never be in ourselves, but in God. His blessedness is absolute. because it is from himself, and in himself, in his being every way self-sufficient. This itis to be absolutely blessed. Hence God made not these things, because he had need of them; for if he had had need of them, he could not have made them: or that they should add any thing unto him; for that is not infinite unto which any thing can be added: nor that he might settle that rest and satisfaction in them, which he had not in himself before; for that which is infinite, must necessarily and unavoidably give eternal satisfaction unto that which is infinite; but only by a most free act of his will, he chose by the creation of all things, to express somewhat of his power, wisdom, and goodness, in something without himself. Absolutely he was self-sufficient from all eternity; and that both as to rest, satisfaction, and blessedness in himself; as also in respect of any operation, as to outward works, which his will and wisdom should incline him unto; being every way able and powerful in, and from himself, to do whatever he pleaseth. And this infinite satisfaction and complacency of God in himself, arising from that fulness of divine being which is in all the properties of his nature, is another object of our holy admiration and adoration. This God was, this God did, before the world was created. Now what is man, that this every way all-sufficient God should mind, regard, and visit him? Hath he any need of him, or his services? Doth his goodness extend to him? Can he “ profit God, as a man profiteth his neighbour? If he sin, what doth he against him? orif his transgressions be multiplied, what doth he against him 2?” that is, to his disadvantage: “If he be righteous, what giveth he unto him, or what receiveth he at his hand?”’ Job xxxv. 6, 7. Nothing but infinite condescension and grace is the fountain of all God’s regard to us.
Thirdly. His infinite and eternal power is by the same means manifested. This the apostle expressly affirms, Rom. 1. 20. He that made all these things of nothing, and therefore can also make and create in like manner whatever else besides he pleaseth, must needs be infinite in power, or as he is called, “ the Lord God omnipotent,” Rey. xix. 6. This himself sets forth in general, Isa. xl. 28. And to convince Job hereof, he treats with him in particular instances about some few of his fellow creatures here below, in the earth and in the waters, chap. xxxviii. xxxix. And if the power of God in making this or that creature which we see and behold, be so admirable, declaring his sovereignty and the infinite distance of man from him in his best condition, how glorious is it in the whole universe, and in the creation of all things visible and invisible, and that by a secret emanation of omnipotency in a word of command? The art of man will go far in the framing, fashioning, and ordering of things: but there are two things in the least of the creatures of God, that make the creating energy that is seen in them, infinitely to differ from all limited and finite power. First, That they are brought out of nothing: now, let all creatures combine their strength and wisdom together, unless they have some pre-existent matter to work upon they can produce nothing, effect nothing. Secondly, To many of his creatures, of tbe least of them, God hath given life and spontaneous motions; to all of them an especial inclination and operation following inseparably the principles of their nature. ‘But as all created power can give neither life, nor Βρυυ sta motion, nor growth to any thing, no more can it plant in any thing a new natural principle, that should incline it unto a new kind of operation, which was not originally co-natural unto it. There is a peculiar impress of omnipotency upon all the works of God, as he declares at large in that discourse with Job, ch. xxxvili. xxxix. And this power is no less effectual, nor less evident in his sustentation and preservation of all things, than in his creation of them, Things dono more subsist by themselves, than they were made by themselves. He sustaineth all things by the word of his power,” Heb.i. 3.“ And by him all things consist,” Col. i. 17. He hath not made the world, and then turned it off his hand, to stand on its own bottom and shift for itself. But there is continually, every moment, an emanation of power from God unto every creature, the greatest, the least, the meanest, to preserve them in their being and order, which if it were suspended but for one moment, they would all lose their station and being, and by confusion be reduced into nothing. “ In him we live, and move, and have our being,” Acts xvii: 28, and, “ He giveth unto all life and breath and all things,” ver. 25. God needs not put forth any act of his power to destroy the creation, the very suspension of that constant emanation of omnipotency which is necessary unto its subsistence, would be sufficient for that end and purpose. And who can admire as he ought this power of God, which is greater in every particular grass of the field, than we are able to search into or comprehend. And what is man that he should be mindful of him.
Fourthly. His wisdom also shines forth in these works of his hands. “© Tn wisdom hath he made them all,” Psal. civ. 24. Soalso, cxxxvi. 5, his power was that which gave all things their being, but his wisdom gave them their order, beauty, and use. How admirable this is, how incomprehensible it is unto us, Zophar declares in Job, ch. xi. 6—10. “The secrets of this wisdom are double unto what may be known of it,” infinitely more than we can attain to the knowledge of. Searching will not do it, it is absolutely incomprehensible. He that can take but a little, weak, faint consideration of the glorious disposition of the heavenly bodies, their order, course, respect to each other, their usefulness, and influences, their disposition and connection of causes and effects here below, the orderly concurrence and subserviency of every thing in its place and operation, to the consistency, use, and beauty of the universe, will be forced to cry out with the Psalmist, “Ὁ Lord, how manifold are thy works, in wisdom hast thou made them all, the earth is full of thy riches.” But alas, what can the best and wisest of men attain unto in the investigation of the wisdom of God? There is not the least creature, but considered apart by itself, hath somewhat belonging unto it, that will bring them into wonder and astonishment. And what shall we say concerning the most glorious, concerning the order of them all unto one another, and the whole? there must all men’s considerations end, and among them this of ours.
Fifthly, His goodness is in like manner manifest in these things. There is in the whole and every part of.God’s creation a four-fold goodness. 1. A goodness of being and subsistence. That which is, so far forth as it is, is good. So God saw all things, as he made them, that they were good. The very being of every thing is its first goodness, on which all other concernments of it do depend. And this ariseth from hence, because thereby and therein it participates of the first absolute goodness, which is being; whereunto a nothingness, if I may so speak, is negatively opposed ad infinitum. 2. A goodness of order. This gives them their beauty, which is the first principle properly, of goodness, and convertible with it. Every thing that is good is beautiful, and every thing that is beautiful is good. Now the pulchritude or beauty of the whole creation, and of every part of it, consists in the order that is given unto it by the wisdom of God, whereof we spake before. This is that ro καλὸν κ᾽ ayafov of all things, which of old by the tight of nature was so much admired. Beautiful goodness, or goodly beauty, whereby every thing becomes comely and desirable, both in itself aud its own parts, and in that respect which it hath unto all other things. 3. A goodness of usefulness: nothing is made in vain. Every thing hath its work, service, and operation allotted unto it. Ifthe whole creation had been uniform, if it had been only one thing, it would have wanted this goodness, and been but a dead lump, or mass of being. But in this great variety and diversity of things which we behold, every one hath its proper place and service, and nothing is useless. As the apostle says, that it is in the several parts and members of the lesser world, man, that though some of them seem more worthy and comely than others, yet all have their proper use, so that they cannot say unto one another, “ I have no need of thee;” so is it in the universe, though some parts of it seem to be very glorious, and others mean and to be trampled on, yet they cannot say one to another, “ I have no need of thee,” each having its properuse. The eye is a most noble part of the body, but, saith the apostle, “If the the whole body were an eye,” the beauty of the whole were lost, and the very use of the eye. How glorious is the sun in the firmament in comparison of a poor worm in the earth? yet if the whole creation were one sun, it would have neither beauty nor use, nor indeed be a sun, as having nothing to communicate light or heat unto, But God hath brought forth his works in unspeakable variety, that they might all have this goodness of usefulness accompanying them. 4. A goodness of an orderly tendency unto the utmost and last end; which is the glory of him by whom they were made. This also is implanted upon the whole creation of God; and hence the Psalmist calls upon all the inanimate creatures to give praise and glory unto God, that is, he calls upon himself and others to consider how they do so. This is the point, the centre where all these lines do meet, without which there could be neither beauty nor order nor use in them: for that which errs from its end, is crooked, perverse, and not good. On all these considerations it is said, that ‘‘God saw every thing that he had made, and behold it was very good,” Gen. 1. 31. Now what an infinite eternal ocean of goodness must that be, which by the word of his mouth communicated all this goodness at once unto the whole creation! How deep, how unfathomable is this fountain! how unsearchable are these springs! This the holy men in the Scripture often express by way of admiration, “ How great is his goodness!
how great is his beauty!” The first goodness, the fountain of all goodness must needs be absolutely and infinitely so, in which sense there is none good but one, that is God.
In these things consist somewhat of the glory, “excellency, and honour of God, which the Psalmist falls into an admiration of upon the contemplation of the works of his hands, and which made him so astonished at his condescension in the regard that he is pleased to bear unto the nature of man. But besides this consideration, he adds also an intimation, as we have shown, of the mean condition of man unto whom this respect is shown, and that both in the manner of his expression, “ What is man,” and the words or names whereby he expresseth him, Enosh and Adam, which we shall also briefly add unto our former considerations of the glory of God.
First “ What is man” as to his extract? A little dust, made of the dust of the ground, one that may say to corruption, “Thou art my ~ father, and to the worm, thou art my mother and my sister,’ Job xvil. 14. His fabric was not one jot of any better materials than theirs. 'That God put this honour upon him to breathe into the dust whereof he was made, that he should become a living soul, is part of that goodness wherein he is to be admired. Otherwise we are what God said to Adam, “dust thou art;” poor creature that wouldst be like unto God, thou art dust and no more. And in the sense of this extraction did holy men of old abase themselves in the presence of God, as Abraham, Gen. xvii. 27, ‘‘ How shall I speak unto the Lord, that am but dust and ashes.” Poor proud man, which scornest to touch that which thou art made of, and thinkest thyself I know not what, whilst the remainder of thee, that which was left in the making of thee, lies under the feet of -all the creatures which thou despisest: what is this handful of dust that God should regard it? But yet,
Secondly. This fabric being erected, perhaps is durable, strong, and abiding, and so may be considerable on that account. But alas, his frailty is inexpressible. It is true, that before the flood, the life of man was prolonged unto a great continuance, but as that was not in the least any advantage unto the most of them, giving them only an opportunity to increase their sin and misery, nor to the whole society of mankind, seeing by that means the earth was filled with violence, and became a woeful habitation of distress, so they also came to their end, and nothing long since remaineth of their memory, but that they lived so many years and then they died, which is the common end of man. But since that, in which our concernment lies, how do the holy men of God set forth, and as it were complain of the woeful frailty of our condition! So doth Moses, Psal. xc. 5, 6, “Thou carriest them away with a flood,” which he spake in contemplation of those thousands which he saw die before his eyes in the wilderness; “in the morning they are like grass which groweth up, in the morning it flourisheth and groweth up, in the evening it is cut down and withereth.’” The like also pleadeth Job, ch. xiv. 1, 2, and then turning to God he saith, ‘And dost thou open thine eyes upon such an one,” regard such a poor frail perishing creature?. And David doth the like, Psal. cil. 24. And indeed no tongue can express the miserable frail condition of this poor creature. From within, from
vER. 5—9.] EJ STLE TO THE HEBREWS.
without, from himself from all other creatures, and principally from the rage and cruelty of those of the same nature with himself, his misery is great, and hislife of short continuance. And God abundantly shows that little weight also is to be laid on that duration which he hath here in this world, in that he takes many from the very womb, who scarce ever beheld the light, into the participation of his own eternal glory.
Thirdly. This earthly frail man hath made himself yet more unspeakably vile by sin; this sets him at the utmost distance from the glory of God, and utterly degrades every thing that is in him, which of itself is worthy of consideration.
All these things being put together, they make the condescension of God in remembering man, and setting his heart on him, exceedingly to be admired and adored. And this also will farther appear, if we. might consider what are the blessed effects of this mindfulness of him; but these the apostle insists on in the next verses, whither we may refer our meditations on them. Only the duty itself arising from hence may be here pressed on us. And this is, that on the accounts mentioned we would live constantly in an holy adoration of this infinite condescension and grace of God. To this end,
First. Let us exercise ourselves to holy thoughts of God’s infinite excellencies. Meditation accompanied with holy adoration is the fountain of this duty. Some men have over-busily and curiously inquired into the nature and properties of God, and have foolishly endeavoured to measure infinite things by the miserable short line of their own reason, and to suit the deep things of God to their own narrow apprehensions. Such are many of the disputations of the schoolmen on this subject, wherein though they have seemed wise to themselves and others, yet indeed for the most part they have waxed vain in their imaginations. Our duty lies in studying what God hath revealed of himself in his word, and what is evidently suitable thereto, and that not with curicus searchings and speculations, but with holy admiration, reverence, and fear. This the apostle adviseth us to, Heb. xii. 28. 29. In this way serious thoughts of God’s excellencies and properties, his greatness, immehsity, self-sufficiency, power, and wisdom, are exceeding useful to our souls. When these have filled us with wonder, when they have prostrated our spirits before him, and laid our mouths in the dust, and our persons on the ground, when the glory of them shines round about. us, and our whole souls are filled with a holy astonishment, then,
Secondly. Let us take a view of ourselves, our extract, our frailty, our vileness on every account. How poor, how undeserving are we? What is a little sinful dust and ashes before, or in the sight of this God of glory? What is there in us, what is there@belonging to us, that is not suited to abase us? alive one day, dead another; quiet one moment, troubled another; fearing, caring, rejoicing causelessly, sinning always; “and in our best condition altogether vanity.” Though much may be said to this purpose, yet it must be said after all, that in ourselves, we are inexpressibly miserable, and as the prophet speaks, “less than vanity and nothing.” Would we be wise, we “are like - the wild asses colt:” would we be honourable, we have no understanding, but are like the beasts that perish; would we be strong, we are as a reed shaken with the wind. And,
Thirdly, Let the result of these thoughts be, a holy admiration of God’s infinite love, care, grace, and condescension, in having any regard to us. So doth the Psalmist teach us to do; hence will praise, hence will thankfulness, hence will self-abasement ensue. And this will be a good foundation, as of obedience, so of comfort and support
Ver. 9.—TueseE things being spoken indefinitely of man by the Psalmist, the apostle in the application of them to his present purpose, proceeds to show who it is that was especially intended, and in whom the words had their full accomplishment. ‘ But,” saith he, “ we see Jesus,” &c. The words of this verse are attended with many difficulties, all which we shall endeavour to clear. First, by showing in general how in them the apostle applies the testimony produced by him to Jesus. Secondly, by freeing them from the obscurity that ariseth from a συγχύυσις, or transposition of expression in them. Thirdly, by opening. the several things taught and asserted in them. And fourthly, by a vindication of the whole interpretation from exceptions and objections.
First. The apostle positively applies this testimony to Jesus, as_ he who was principally intended therein, or as he in whom the things that God did when he minded man, were accomplished. And this the Syriac translation directly expresseth, yw tT NoNDdI yo 5.25 JT PTO ‘but him whom he made lower a little while than the angels, we see that it is Jesus.’ That is, it is Jesus concerning whom the Psalmist spake, and in whom alone this testimony is verified. Two things are expressed concerning man in the words. 1. That he “was made lower than the angels.” 2, That he had all things put in subjection to him, Both these, saith the apostle, we see accomplished in Jesus; for that is the meaning of that expression, ‘we see Jesus,” that is, we see these things fulfilled in him. And as he had before appealed to their faith and experience in his negative, that all things are not made subject to man in general, so doth he here in his affirmative, “we see Jesus.” Now they saw it; partly by what he had before proved concerning him; partly by the signs and wonders he had newly spoken of, whereby his doctrine was confirmed, and his power over all things manifested; partly by his calling and gathering of his church, giving laws, rules,’and worship to it, by virtue of his authority in and over this new world. And as to the former part of the testimony, by what they had seen with their eyes, or had been otherwise taught concerning his low estate and humiliation; these things, saith he, we see, they Are evident to us, nor can be denied whilst the gospel is acknowledged. Now this confession on the evidences mentioned, he applies to both parts of the testimony,
First. saith he, “ We see that for a little while he was made lower than the angels,” or brought into a state and condition of more exigency and want than they are, or can be exposed to. And hereby he evidently declares, that those words in the Psalm do not belong to the dignity of man spoken of; as if he had said, He is so excellent that he is but little beneath the angels: for as he ascribes to him a dignity far above all angels, inasmuch as all things without exception are put under his feet, so he plainly declares that these words belong to the depression and minoration of Jesus, in that he was so humbled that he might die. And therefore he proceeds to show, how that part of the testimony concerned his present purpose, not as directly proving what he had proposed to confirmation concerning his dignity, but as evidently designing the person that the whole belonged to. As also he takes occasion from hence to enter on the exposition of another part of Christ’s mediation, as prophesied of in this place. For though he was so lessened, yet it was not on his own account, but “that by the grace of God he might taste death for every man.”
Secondly. For the other part of the testimony, We see, saith he, on the evidences mentioned, that he is crowned with glory and honour, and consequently, that all things are put under his feet. So that the whole testimony in both parts of it, is verified in him, and in him alone. And hereby he fully evinceth what he had before proposed to confirmation, namely the preeminence of Jesus the Messiah above the angels, or principal administraters of the law, in this especial instance, that the world to come was put into subjection to him and not to them; and therefore in the state of the church intended in that expression are his teachings, his doctrine, his worship diligently to be attended to by all those who desire to be partakers of the promises and good things thereof.
the intention of the words, according to the latter resolution of them, and our application of the testimony foregoing. For, 1. If the cause and means of the exaltation of Christ had been intended, it would have been expressed by δια rou παθηματος του θανατου, δια requiring a genitive case, where the cause or means of any thing is intended; but δια το παθημα expresseth the end of what was before affirmed. 2. These words “ for the suffering of death,’ must express either the minoration and humiliation of Christ, or the end of it; if they express the end of it, then we obtain that which is pleaded for, he was made less that he might suffer. If they express his minoration itself, then the end of it is contained only in the close of the verse, “that he might taste of death for every man.” In which exposition of the words, the sense would be that he suffered death, that by the grace of God he might taste death, which is no sense at all. 3. If those words denote only the means or meritorious cause of the exaltation of Christ, I inquire what is the medium intended of that end in the close, ὅπως χα- pitt, ‘that he by the grace of God might taste death?” The word ὕπως ‘that so,’ plainly refers to some preparatory means preceding, which in this way can be nothing but the crowning him with glory and honour, which we know was not the means but the effect of it. He was humbled, not exalted, that he might taste death. 4, The apostle doth not merely take it for granted, that Jesus was for a little while made less than the angels, but asserts it as proved in the testimony insisted on, whereto he subjoins the end of that his comparitive minoration, because he intended it as the especial subject of his ensuing discourse. This therefore is the import and natural order of the words: “ But we see Jesus crowned with glory and honour, who was for a little while made lower than the angels for the suffering of death, that he by the grace of God might taste death for every man.” And the only reason of the transposition of the Words consisteth in the apostle’s following the order of the things testified to by the Psalmist, first his humiliation, then his exaltation, and yet connecting that which he would next treat of, to that which was first laid down, passing by the other as now sufliciently confirmed. Thirdly. The general design of the words, and their order being cleared, we shall open them in particular, seeing that besides the application of the testimony of the Psalmist to the Lord Jesus now vindicated, there is an assertion in them, containing that which of all other things was of most difficult acceptation with the Jews, on the account whereof the apostle confirms it with many reasons in the verses following, to the end of this chapter. And indeed we have here the sum of the gospel, and the doctrine of it concerning the person and office of the Messiah, asserted and vindicated from the prejudicate opinions of many of the Jews, under these two heads. 1, 'That the salvation and deliverance that God had promised and intended to accomplish by the Messiah, was spiritual and eternal, from death, sin, Satan, and hell, ending in everlasting glory; not temporal and carnal with respect to the world, and the concomitants of it in this life, as they vainly imagined. 2. That this salvation could be no otherwise wrought nor brought about but by the incarnation, suffering, and death of the Messiah, not in especial, by arms, war, and mighty power, as the people was of old led into Canaan under the conduct of Joshua the captain of that salvation, and as some of them expected yet to be saved and delivered by the Messiah. Now the apostle strengthening his discourse by multiplicity of reasons and arguments, he doth not only in these words apply his testimony to what he had before proposed, for confirmation, namely, the subjection of the world to come to Christ, but also lays in it the springs of those two other principles which we have mentioned, and whose proof and confirmation in the next verses he pursues.
undry things, as we have partly seen, are contained in the words. As first, The exinanition and humiliation of Christ. We see Jesus for a little while made lower, and brought into a more indigent condition than the angels are, or ever were obnoxious to. 2. The general end of that exinanition and depression of Jesus, it was that he might “suffer death.” 3. His exaltation to power and authority over all things, in particular the world tc come; “crowned with glory and honour.”” 4, A numerous amplification subjoined, of the end of his depression, and the death that it tended to. 1. From the cause of it, “The grace of God.” 2. The nature of it, he was to “taste of death.” 3. The end of it, it was for others. And, 4. Its extent, “for all.” ‘*That he by the grace of God might taste death for all.”
1. Tov δὲ; δὲ for adda, an adversative, intimating the introduction of one singular person in opposition to him or them spoken of in the end of the foregoing verse. “ We see not all things put under his feet,” (which some against the whole context apply to Christ,) ‘but we see Jesus.” Had the same person been spoken of in both verses, the expression would have been avrov os, ‘ but we see him;’ but a new antecedent being here introduced, “‘ but we see Jesus,” another person is substituted as the subject spoken of, as the Syriac version declares, “‘ we see him, that it is Jesus.”
How and in what sense he was made lower than the angels hath been declared in opening the words, as they lie in the προθεσις; comprised in that testimony of the Psalmist. Only it may be inquired whether this exinanition of Christ, or minoration in respect of angels, did consist merely in his incarnation and participation of human nature, which in general is esteemed beneath angelical, or in the misery and anxiety which in that nature he conflicted withal. And the apostle seems not absolutely to intend the former. 1. Because he speaks of Jesus as the subject’ of this minoration; now that name denotes the Son of God as incarnate, who is supposed so to be, when he is said to be “ made less than the angels.” 2. Because the human nature in the very instant of its union to the person of that Son of God, was absolutely advanced above the angelical, and might have immediately been possessed of glory, if other works in it had not been to be performed. And yet neither doth it intend the low condition wherein he was placed exclusively to his incarnation, though that be afterwards (ver. 14.) particularly spoken to, but his being incarnate and brought forth, and in that condition wherein he was exposed to suffering, and so consequently to death itself. And thus was he made less than angels in part, in that nature which he assumed; he was obnoxious to all the infirmities which attend it, as hunger, thirst, weariness, pain, sorrow, grief, and exposed to all the miseries from without, that any person partaker of that nature is obnoxious to, and in sum death itself, from all which miseries angels are exempted. This we see, know, and grant to have been the state and condition of Jesus.
But, saith he, this was but “ for a little while,” during his conversation with us on the earth, ending at his death. The apostle knew, that he had now fixed on that which of all things the Jews most stumbled at, the low and mean despised condition of Jesus, they having inveterate prejudicate opinions of another manner of state and condition for the Messiah; wherefore he immediately subjoins the end why he was humbled into this condition, which he first explains, and then vindicates the necessity of it.
2. The end then is, παθημα του Savarov, ‘ the suffering of death, he was so humbled that he might suffer death. This yet more displeased the Jews, the necessity whereof he therefore immediately proves. Adding by the way,
3. To complete the application of the testimony produced, his exaltation on his suffering, “‘ he was crowned with glory and honour,” referring us to the testimony itself, to declare what was contained in that exaltation, namely, an absolute dominion over all things, God only excepted, and so consequently over the world to come, that was not put in subjection to angels. And in these words the apostle closeth his argument for the excellency of Christ above the angels, from the subjection of all things to him, and proceeds to the amplification of that kind of the humiliation of Christ which he had before intimated, and that in four things.
1. In the impulsive and efficient cause, which in the acts of God’s will are coincident; ὅπως χαριτι Ocov. ‘Ozwe for iva, denoting the final cause of what was before asserted, relating to the whole clause following: That which is here called yapic Θεου, ‘ the grace of God,’ is elsewhere explained by swrnguoe, χαρις του Θεου ἡ σωτηριος, Tit. 1]. 11, “The saving grace of God.” And sometimes it is termed his Χρηστοτης and giavSowma, Tit. ii. 4, his ‘goodness, kindness, benignity, and love of mankind,’ absolutely his, ayawy, John iii. 16; Rom. v. 8; 1 John iv. 8, 9; ‘love,’ intense love; also his εὐδοκία, Eph. i. 5; his ‘good pleasure,’ from the riches of his grace, ver. 7, and his προθεσις, ver. 9. Rom. viii. 28, or “ purpose of his will,’ being the same with his προγνωσις and προωρισμος, Rom. viii. 29, 30, his predesignation and predestination of men to grace and glory. From all which it appears what this χαρὶς or ‘ grace of God’ is, that was the moving and impulsive cause of the death of Christ, even the gracious free sovereign purpose of the will of God, suited to and arising from his natural grace, love, goodness, and benignity, pity, mercy, compassion, exerting themselves therein. It was not out of any anger or displeasure of God against Jesus, in whom his soul was always well pleased, not out of any disregard to him, whom he designed hereby to “be crowned with glory and honour,” but out of his love, kindness, and goodness towards others who could not otherwise be broucht to glory, as in the next verses the apostle declares, that he thus appointed him to die.
2. In the manner of his death, ὅπως yevonrar Savarov, “ that he should taste of death;’ so die as to experience the sorrows, bitterness, and penalties of death. To taste of death is, first, really to die, not 1} appearance or pretence, in opinion or show, as some foolishly of old blasphemed about the death of Christ, which could have had no other fruit but a shadow of redemption, a deliverance in opinion. See the phrases used, Mark ix. 1, ov μη γευσωνται Savarov, “ shall not taste of death,’ that is, not die. And that which is called to “ see death,” John viii. 51, is called to “taste of death,” ver. 52, where the phrase is applied to the second death, or death eternal. And it being death which was threatened to those for whom he died, and which they should have undergone, he really tasted of that death also. So, secondly, [Ὁ is intimated that there was bitterness in the death he underwent; himself compares it to a cup, whose bitterness he declares by his aversion from it, considered absolutely, and without reference to that hand of the will of God wherein it was held out to him, Matt. xxvi. 39, which ποτηρίον; ΟΥ̓Δ, ‘cup,’ was his lot or portion, Psal. xvi. 5, that which was prepared for him by his Father. And by the same metaphor he calls the will of God his meat, which he tasted of in the doing and suffering of it. To “ taste of death,” as is known, is a Hebraism. So the Rabbins speak, Beresh. Rab. sect 9, mq ΣΝ mya by myo xbw pws ow, ‘the first Adam was worthy that he should not taste of death, or die.’ And it compriseth somewhat more than merely to die, it expresseth also, ‘to find out and experience,’ what is in death. And oyu, is sometimes rendered by γινώσκειν, “ to know,’ 2 Sam. xix. 35. And sometimes the substantive by συνεσις, “understanding,” Job xii. 20. So that Christ, by tasting of death, had experience, knew what was in death as threatened to sinners. He found out and understood what bitterness was in that cup wherein it was given him. To which purpose the Rabbins have a proverb in Jalkut, fol. 265, po-want mayo ma yt Nop doNT Wn, “he that eateth of the pot knoweth the taste of the meat that is init.” Thus, when Agag thought he should escape a violent death by the sword, he expresseth his joy by nvarm va 4D, 1 Sam. xv. 32. “The bitterness of death is removed” or taken away; though die he must, yet he thought he should not taste the ‘bitterness of death, or die by the sword. Thirdly, His conquest over death may be also intimated in this expression; for though the phrase, ‘to taste of death,’ be used concerning other persons also, yet as applied to Christ, the event showeth, that it was only a through taste of it that he had; he neither was nor could be detained under the power of jt, Acts 11. 24, and so is the word ‘ to taste’ used, chap. vi. 4, of this epistle. And thus “by the grace of God, did he taste of death.”
to this place. As it signifies προ; ‘for,’ it is used sometimes as dua, propter, and with respect to persons, is as much as alicujus causa, “ for his sake,’ or in alicujus gratiam or bonum, ‘ for his good and advantage,’ sometimes as ἀντι, ‘in the stead of another,’ and this is the constant and inviolable sense of ὕπερ in Greek, pro in Latin, where the suffering of one for another is expressed by it. And that also is the constant sense of the Hebrew nnn, when used in that case. Some instances on each word will illustrate our intention. Thus David expresseth his desire to have died in the stead of Absalom, that he might have been preserved alive, 2 Sam. xvili. 33, ΤΥ ‘28 sma NY “7, ‘who will grant me to die, I for thee my son Absalom,’ that is, in thy stead, or so that thou mightest be alive. So Isa. xlii.4. And by that word is still expressed the succeeding of one to another in government, or reigning in the stead of him that deceased, 1 Kings ii. 7, xix. 16; 2Sam.x.1. And in general, children succeeding in the place and room of their fathers, Num. 11. 12. So that to die nnn, for another, is ‘to die in his stead,’ the death he should have died, that he might live, or in general to be substituted in the room and place of another. So when Jehu commanded his officers to slay the priests and worshippers of Baal, he tells them, that if any one should let any one of them escape, w53 nn we, “his life should go for his life,” or he should die in his stead, 2 Kings x. 24. So is ὑπερ used, Rom. v. 7, expressing the act of an avrupuxoc, one that lays down his life instead of another’s, as Damon for Pythias and Nisus for Euryalus, ‘ Me, me, adsum qui feci.? See 1 Pet. 1. 20, 21. And it is explained by ἀντι, perpetually denoting ‘a substitution,’ where opposition can have no place. See Matt. xx. 28; Mark x. 45; 1 Tim, i. 6, ἀαντιλυτρον ὑπερ παντων, pro, also, as ὕπερ in this case is to be rendered, have no other signification. So often in the Poet,
Hane tibi Eryx meliorem animam pro morte Daretis
Persolvo fen. 5.
He slew the ox, and sacrificed it to Eryx instead of Dares, who was taken from him. And Mezentius on the death of Lausus his son, who undertook the fight with Aineas, on the wounding of his father, being slain himself,
Tantane me tenuit vivendi nate voluptas,
Ut pro me hostili paterer succedere dextre,
Quem genui? tuane hee genitor per vulnera servor, Morte tua vivam. Pro me—in my stead.
And of Palinurus, by whose death the rest of his companions escaped,
Unum pro multis dabitur caput.