H
E B R E W S
CHAP. I.
In
this chapter we have a twofold comparison stated: I. Between the evangelical
and legal dispensation; and the excellency of the gospel above that of the law
is asserted and proved, ver. 1-3. II. Between the glory of Christ and that of
the highest creatures, the angels; where the pre-eminence is justly given to
the Lord Jesus Christ, and clearly demonstrated to belong to him, ver. 4, to
the end.
|
Law
and Gospel Compared; Dignity and Glory of Christ.
A. D. 62.
|
.
|
|
|
1 God, who at sundry times and in divers
manners spake in time past unto the fathers by the prophets, 2
Hath in these last days spoken unto us by his Son, whom he hath
appointed heir of all things, by whom also he made the worlds; 3
Who being the brightness of his glory, and the express image of his
person, and upholding all things by the word of his power, when he had by
himself purged our sins, sat down on the right hand of the Majesty on high;
Here the apostle begins with a general declaration of the excellency of the
gospel dispensation above that of the law, which he demonstrates from the
different way and manner of God's communicating himself and his mind and will
to men in the one and in the other: both these dispensations were of God, and
both of them very good, but there is a great difference in the way of their
coming from God. Observe,
I. The way wherein God communicated himself and his will to men under the Old
Testament. We have here an account, 1. Of the persons by whom God delivered
his mind under the Old Testament; they were the prophets, that is,
persons chosen of God, and qualified by him, for that office of revealing the
will of God to men. No man takes this honour to himself, unless called; and
whoever are called of God are qualified by him. 2. The persons to whom God
spoke by the prophets: To the fathers, to all the Old-Testament saints
who were under that dispensation. God favoured and honoured them with much
clearer light than that of nature, under which the rest of the world were
left. 3. The order in which God spoke to men in those times that went before
the gospel, those past times: he spoke to his ancient people at sundry
times and in divers manners. (1.) At sundry times, or by several
parts, as the word signifies, which may refer either to the several ages
of the Old-Testament dispensation--the patriarchal, the Mosaic, and the
prophetic; or to the several gradual openings of his mind concerning the
Redeemer: to Adam, that the Messiah should come of the seed of the woman,--to
Abraham, that he should spring from his loins,--to Jacob, that he should be of
the tribe of Judah,--to David, that he should be of his house,--to Micah, that
he should be born at Bethlehem,--to Isaiah, that he should be born of a
virgin. (2.) In divers manners, according to the different ways in
which God though fit to communicate his mind to his prophets; sometimes by the
illapses of his Spirit, sometimes by dreams, sometimes by
visions, sometimes by an audible voice, sometimes by legible characters under
his own hand, as when he wrote the ten commandments on tables of stone. Of
some of these different ways God himself gave an account in Num. xii. 6-8, If
there be a prophet among you, I the Lord will make myself known to him in a
vision, and will speak to him in a dream. Not so with my servant Moses: with
him I will speak mouth to mouth, even apparently, and not in dark speeches.
II. God's method of communicating his mind and will under the New-Testament
dispensation, these last days as they are called, that is, either towards the
end of the world, or the end of the Jewish state. The times of the gospel are
the last times, the gospel revelation is the last we are to expect from God.
There was first the natural revelation; then the patriarchal, by dreams,
visions, and voices; then the Mosaic, in the law given forth and written down;
then the prophetic, in explaining the law, and giving clearer discoveries of
Christ: but now we must expect no new revelation, but only more of the Spirit
of Christ to help us better to understand what is already revealed. Now the
excellency of the gospel revelation above the former consists in two things:--
1. It is the final, the finishing revelation, given forth in the last days of
divine revelation, to which nothing is to be added, but the canon of scripture
is to be settled and sealed: so that now the minds of men are no longer kept
in suspense by the expectation of new discoveries, but they rejoice in a
complete revelation of the will of God, both preceptive and providential, so
far as is necessary for them to know in order to their direction and comfort.
For the gospel includes a discovery of the great events that shall befal the
church of God to the end of the world.
2. It is a revelation which God has made by his Son, the most excellent
messenger that was ever sent into the world, far superior to all the ancient
patriarchs and prophets, by whom God communicated his will to his people in
former times. And here we have an excellent account of the glory of our Lord
Jesus Christ.
(1.) The glory of his office, and that in three respects:-- [1.] God hath
appointed him to be heir of all things. As God, he was equal to the Father;
but, as God-man and Mediator, he was appointed by the Father to be the heir of
all things, the sovereign Lord of all, the absolute disposer, director, and
governor of all persons and of all things, Ps. ii. 6, 7. All power in
heaven and earth is given to him; all judgment is committed to him, Matt.
xxviii. 18; John v. 22. [2.] By him God made the worlds, both visible and
invisible, the heavens and the earth; not as an instrumental cause, but as his
essential word and wisdom. By him he made the old creation, by him he makes
the new creature, and by him he rules and governs both. [3.] He upholds all
things by the word of his power: he keeps the world from dissolving. By him
all things consist. The weight of the whole creation is laid upon Christ:
he supports the whole and all the parts. When, upon the apostasy, the world
was breaking to pieces under the wrath and curse of God, the Son of God,
undertaking the work of redemption, bound it up again, and established it by
his almighty power and goodness. None of the ancient prophets sustained such
an office as this, none was sufficient for it.
(2.) Hence the apostle passes to the glory of the person of Christ, who was
able to execute such an office: He was the brightness of his Father's
glory, and the express image of his person, v. 3. This is a high
and lofty description of the glorious Redeemer, this is an account of his
personal excellency. [1.] He is, in person, the Son of God, the only-begotten
Son of God, and as such he must have the same nature. This personal
distinction always supposes one and the same nature. Every son of man is man;
were not the nature the same, the generation would be monstrous. [2.] The
person of the Son is the glory of the Father, shining forth with a truly
divine splendour. As the beams are effulgent emanations of the sun, the father
and fountain of light, Jesus Christ in his person is God manifest in the
flesh, he is light of light, the true Shechinah. [3.] The person of the Son is
the true image and character of the person of the Father; being of the same
nature, he must bear the same image and likeness. In beholding the power,
wisdom, and goodness, of the Lord Jesus Christ, we behold the power, wisdom,
and goodness, of the Father; for he hath the nature and perfections of God in
him. He that hath seen the Son hath seen the Father; that is, he hath
seen the same Being. He that hath known the Son hath known the Father, John
xiv. 7-9. For the Son is in the Father, and the Father in the Son; the
personal distinction is no other than will consist with essential union. This
is the glory of the person of Christ; the fulness of the Godhead dwells, not
typically, but really, in him.
(3.) From the glory of the person of Christ he proceeds to mention the glory
of his grace; his condescension itself was truly glorious. The sufferings of
Christ had this great honour in them, to be a full satisfaction for the sins
of his people: By himself he purged away our sins, that is, by the
proper innate merit of his death and bloodshed, by their infinite intrinsic
value; as they were the sufferings of himself, he has made atonement for sin.
Himself, the glory of his person and nature, gave to his sufferings such merit
as was a sufficient reparation of honour to God, who had suffered an infinite
injury and affront by the sins of men.
(4.) From the glory of his sufferings we are at length led to consider the
glory of his exaltation: When by himself he had purged away our sins, he
sat down at the right hand of the Majesty on high, at his Father's right
hand. As Mediator and Redeemer, he is invested with the highest honour,
authority, and activity, for the good of his people; the Father now does all
things by him, and receives all the services of his people from him. Having
assumed our nature, and suffered in it on earth, he has taken it up with him
to heaven, and there it has the high honour to be next to God, and this was
the reward of his humiliation.
Now it was by no less a person than this that God in these last days spoke to
men; and, since the dignity of the messenger gives authority and excellency to
the message, the dispensations of the gospel must therefore exceed, very far
exceed, the dispensation of the law.
|
The
Dignity of Christ.
|
A. D. 62.
|
|
|
4 Being made so much better than the angels, as
he hath by inheritance obtained a more excellent name than they. 5
For unto which of the angels said he at any time, Thou art my Son, this day
have I begotten thee? And again, I will be to him a Father, and he shall be to
me a Son? 6 And again, when he bringeth in the first-begotten into
the world, he saith, And let all the angels of God worship him. 7
And of the angels he saith, Who maketh his angels spirits, and his ministers a
flame of fire. 8 But unto the Son he saith, Thy throne, O
God, is for ever and ever: a sceptre of righteousness is the
sceptre of thy kingdom. 9 Thou hast loved righteousness, and hated
iniquity; therefore God, even thy God, hath anointed thee with the oil
of gladness above thy fellows. 10 And, Thou, Lord, in the
beginning hast laid the foundation of the earth; and the heavens are the works
of thine hands: 11 They shall perish; but thou remainest; and they
all shall wax old as doth a garment; 12 And as a vesture shalt
thou fold them up, and they shall be changed: but thou art the same, and thy
years shall not fail. 13 But to which of the angels said he at any
time, Sit on my right hand, until I make thine enemies thy footstool?
14 Are they not all ministering spirits, sent forth to minister for them who
shall be heirs of salvation?
The apostle, having proved the pre-eminence of the gospel above the law from
the pre-eminence of the Lord Jesus Christ above the prophets, now proceeds to
show that he is much superior not only to the prophets, but to the angels
themselves. In this he obviates an objection that the Jewish zealots would be
ready to make, that the law was not only delivered by men, but ordained by
angels (Gal. iii. 19), who attended at the giving forth of the law, the
hosts of heaven being drawn forth to attend the Lord Jehovah on that awful
occasion. Now the angels are very glorious beings, far more glorious and
excellent than men; the scripture always represents them as the most excellent
of all creatures, and we know of no being but God himself that is higher than
the angels; and therefore that law that was ordained by angels ought to be
held in great esteem. To take off the force of this argument, the penman of
this epistle proceeds to state the comparison between Jesus Christ and the
holy angels, both in nature and office, and to prove that Christ is vastly
superior to the angels themselves: Being made so much better than the
angels, as he hath by inheritance obtained a more excellent name than they.
Here observe,
I. The superior nature of Christ is proved from his superior name. The
scripture does not give high and glorious titles without a real foundation and
reason in nature; nor would such great things have been said of our Lord Jesus
Christ if he had not been as great and excellent as those words import. When
it is said that Christ was made so much better than the angels, we are not to
imagine that he was a mere creature, as the angels are; the word genomenoV,
when joined with an adjective, is nowhere to be rendered created, and
here may very well be read, being more excellent, as the Syriac
version hath it. We read ginesqh o QeoV alhqhV--let
God be true, not made so, but acknowledged to be so.
II. The superiority of the name and nature of Christ above the angels is
declared in the holy scriptures, and to be deduced thence. We should have
known little or nothing either of Christ or of the angels, without the
scriptures; and we must therefore be determined by them in our conceptions of
the one and the other. Now here are several passages of scripture cited, in
which those things are said of Christ that were never said of the angels.
1. It was said of Christ, Thou art my Son, this day have I begotten thee
(Ps. ii. 7), which may refer to his eternal generation, or to his
resurrection, or to his solemn inauguration into his glorious kingdom at his
ascension and session at the right hand of the Father. Now this was never said
concerning the angels, and therefore by inheritance he has a more excellent
nature and name than they.
2. It was said concerning Christ, but never concerning the angels, I will
be to him a Father, and he shall be to me a Son; taken from 2 Sam. vii.
14. Not only, "I am his Father, and he is my Son, by nature and eternal
promanation;" but, "I will be his Father, and he shall be my Son, by
wonderful conception, and this his son-ship shall be the fountain and
foundation of every gracious relation between me and fallen man."
3. It is said of Christ, When God bringeth his First-begotten into the
world, let all the angels of God worship him; that is, when he is brought
into this lower world, at his nativity, let the angels attend and honour him;
or when he is brought into the world above, at his ascension, to enter upon
his mediatorial kingdom, or when he shall bring him again into the world, to
judge the world, then let the highest creatures worship him. God will not
suffer an angel to continue in heaven who will not be in subjection to Christ,
and pay adoration to him; and he will at last make the fallen angels and
wicked men to confess his divine power and authority and to fall before him.
Those who would not have him to reign must then be brought forth and slain
before him. The proof of this is taken out of Ps. xcvii. 7, Worship him,
all you gods, that is, "All you that are superior to men, own
yourselves to be inferior to Christ in nature and power."
4. God has said concerning Christ, Thy throne, O God, is forever and ever,
&c., v. 8-12. But of the angels he has only said that he hath
made them spirits, and his ministers a flame of fire, v. 7. Now,
upon comparing what he here says of the angels with what he says to Christ,
the vast inferiority of the angels to Christ will plainly appear.
(1.) What does God say here of the angels? He maketh his angels spirits,
and his ministers a flame of fire. This we have in Ps. civ. 4, where it
seems to be more immediately spoken of the winds and lightning, but is here
applied to the angels, whose agency the divine Providences makes use of in the
winds, and in thunder and lightnings. Observe, [1.] The office of the angels:
they are God's ministers, or servants, to do his pleasure. It is the
glory of God that he has such servants; it is yet more so that he does not
need them. [2.] How the angels are qualified for this service; he makes them
spirits and a flame of fire, that is, he endows them with light and zeal, with
activity and ability, readiness and resolution to do his pleasure: they are no
more than what God has made them to be, and they are servants to the Son as
well as to the Father. But observe,
(2.) How much greater things are said of Christ by the Father. Here two
passages of scripture are quoted.
[1.] One of these is out of Ps. xlv. 6, 7, where God declares of Christ, First,
His true and real divinity, and that with much pleasure and affection, not
grudging him that glory: Thy throne, O God. Here one person calls
another person God, O God. And, if God the Father declares him to be
so, he must be really and truly so; for God calls persons and things as they
are. And now let who will deny him to be essentially God at their peril, but
let us own and honour him as God; for, if he had not been God, he had never
been fit to have done the Mediator's work nor to have worn the Mediator's
crown. Secondly, God declares his dignity and dominion, as having a
throne, a kingdom, and a sceptre of that kingdom. He has all right, rule,
authority, and power, both as the God of nature, grace, and glory, and as
Mediator; and so he is fully adequate to all the intents and purposes of his
mediatorial kingdom. Thirdly, God declares the eternal duration of the
dominion and dignity of Christ, founded upon the divinity of his person: Thy
throne, O God, is for ever and ever, from everlasting to everlasting,
through all the ages of time, maugre all the attempts of earth and hell to
undermine and overthrow it, and through all the endless ages of eternity, when
time shall be no more. This distinguishes Christ's throne from all earthly
thrones, which are tottering, and will at length tumble down; but the throne
of Christ shall be as the days of heaven. Fourthly, God declares of
Christ the perfect equity of his administration, and of the execution of his
power, through all the parts of his government: A sceptre of righteousness
is the sceptre of thy kingdom, v. 8. He came righteously to the
sceptre, and he uses it in perfect righteousness; the righteousness of his
government proceeds from the righteousness of his person, from an essential
eternal love of righteousness and hatred of iniquity, not merely from
considerations of prudence or interest, but from an inward and immovable
principle: Thou lovest righteousness and hatest iniquity, v. 9.
Christ came to fulfil all righteousness, to bring in an everlasting
righteousness; and he was righteous in all his ways and holy in all his works.
He has recommended righteousness to men, and restored it among them, as a most
excellent and amiable thing. He came to finish transgression, and to make an
end of sin as a hateful as well as hurtful thing. Fifthly, God declares
of Christ how he was qualified for the office of Mediator, and how he was
installed and confirmed in it (v. 9): Therefore God, even thy God,
hath anointed thee with the oil of gladness above thy fellows. 1. Christ
has the name Messiah from his being anointed. God's anointing of Christ
signifies both his qualifying him for the office of the Mediator with the Holy
Spirit and all his graces, and likewise his inauguration of him into the
office, as prophets, priests, and kings, were by anointing. God, even thy
God, imports the confirmation of Christ in the office of Mediator by the
covenant of redemption and peace, that was between the Father and the Son. God
is the God of Christ, as Christ is man and Mediator. 2. This anointing of
Christ was with the oil of gladness, which signifies both the gladness
and cheerfulness with which Christ undertook and went through the office of
Mediator (finding himself so absolutely sufficient for it), and also that joy
which was set before him as the reward of his service and sufferings, that
crown of glory and gladness which he should wear for ever after the suffering
of death. 3. This anointing of Christ was above the anointing of his fellows: God,
even thy God, hath anointed thee with the oil of gladness above thy fellows.
Who are Christ's fellows? Has he any equals? Not as God, except the Father and
Spirit, but these are not here meant. As man, however, he has his fellows, and
as an anointed person; but his unction is beyond all theirs. (1.) Above the
angels, who may be said to be his fellows, as they are the sons of God by
creation, and God's messengers, whom he employs in his service. (2.) Above all
prophets, priests, and kings, that ever were anointed with oil, to be employed
in the service of God on earth. (3.) Above all the saints, who are his
brethren, children of the same father, as he was a partaker with them of flesh
and blood. (4.) Above all those who were related to him as man, above all the
house of David, all the tribe of Judah, all his brethren and kinsmen in the
flesh. All God's other anointed ones had only the Spirit in a certain measure;
Christ had the Spirit above measure, without any limitation. None therefore
goes through his work as Christ did, none takes so much pleasure in it as
Christ does; for he was anointed with the oil of gladness above his fellows.
[2.] The other passage of scripture in which is the superior excellence of
Christ to the angels is taken out of Ps. cii. 25-27, and is recited in v.
10-12, where the omnipotence of the Lord Jesus Christ is declared as it
appears both in creating the world and in changing it.
First, In creating the world (v. 10): And thou, Lord, in the
beginning hast laid the foundation of the earth, and the heavens are the work
of thy hands. The Lord Christ had the original right to govern the world,
because he made the world in the beginning. His right, as Mediator, was by
commission from the Father. His right, as God with the Father, was absolute,
resulting from his creating power. This power he had before the beginning of
the world, and he exerted it in giving a beginning and being to the world. He
must therefore be no part of the world himself, for then he must give himself
a beginning. He was pro pantwn--before
all things, and by him all things consist, Col. i. 17. He was not
only above all things in condition, but before all things in existence; and
therefore must be God, and self-existent. He laid the foundations of the
earth, did not only introduce new forms into pre-existent matter, but made out
of nothing the foundations of the earth, the primordia rerum--the first
principles of things; he not only founded the earth, but the heavens too
are the work of his hands, both the habitation and the inhabitants, the hosts
of heaven, the angels themselves; and therefore he must needs be infinitely
superior to them.
Secondly, In changing the world that he has made; and here the
mutability of this world is brought in to illustrate the immutability of
Christ. Observe, 1. This world is mutable, all created nature is so; this
world has passed through many changes, and shall pass through more; all these
changes are by the permission and under the direction of Christ, who made the
world (v. 11, 12): They shall perish, they shall all wax old as doth
a garment; as a vesture shalt thou fold them up, and they shall be changed.
This our visible world (both the earth and visible heavens) is growing old.
Not only men and beasts and trees grow old, but this world itself grows old,
and is hastening to its dissolution; it changes like a garment, has lost much
of its beauty and strength; it grew old betimes on the first apostasy, and it
has been waxing older and growing weaker ever since; it bears the symptoms of
a dying world. But then its dissolution will not be its utter destruction, but
its change. Christ will fold up this world as a garment not to be abused any
longer, not to be any longer so used as it has been. Let us not then set our
hearts upon that which is not what we take it to be, and will not be what it
now is. Sin has made a great change in the world for the worse, and Christ
will make a great change in it for the better. We look for new heavens and
a new earth, wherein dwelleth righteousness. Let the consideration of this
wean us from the present world, and make us watchful, diligent, and desirous
of that better world, and let us wait on Christ to change us into a meetness
for that new world that is approaching; we cannot enter into it till we be new
creatures. 2. Christ is immutable. Thus the Father testifies of him, Thou
remainest, thy years shall not fail. Christ is the same in himself, the
same yesterday, and to-day, and for ever, and the same to his people in all
the changes of time. This may well support all who have an interest in Christ
under all the changes they meet with in the world, and under all they feel in
themselves. Christ is immutable and immortal: his years shall not fail. This
may comfort us under all decays of nature that we may observe in ourselves or
in our friends, though our flesh and heart fail and our days are hastening to
an end. Christ lives to take care of us while we live, and of ours when we are
gone, and this should quicken us all to make our interest in him clear and
sure, that our spiritual and eternal life may be hid with Christ in God.
III. The superiority of Christ to the angels appears in this that God never
said to the angels what he has said to Christ, v. 13, 14.
1. What has God said to Christ? He has said, "Sit thou at my right
hand, till I make thy enemies thy footstool, Ps. cx. 1. Receive thou
glory, dominion, and rest; and remain in the administration of thy mediatorial
kingdom until all thy enemies shall either be made thy friends by conversion
or thy footstool." Note, (1.) Christ Jesus has his enemies (would one
think it?), enemies even among men--enemies to his sovereignty, to his cause,
to his people; such as will not have him to reign over them. Let us not think
it strange then if we have our enemies. Christ never did any thing to make men
his enemies; he has done a great deal to make them all his friends and his
Father's friends, and yet he has his enemies. (2.) All the enemies of Christ
shall be made his footstool, either by humble submission and entire subjection
to his will casting themselves down at his feet, or by utter destruction; he
shall trample upon those who continue obstinate, and shall trample over them.
(3.) God the Father has undertaken for this, and he will see it done, yea, he
will himself do it; and, though it be not done presently, it shall certainly
be done, and Christ waits for it,; and so must Christians wait till God has
wrought all their works in them, for them, and by them. (4.) Christ shall go
on to rule and reign till this be done; he shall not leave any of his great
designs unfinished, he shall go on conquering and to conquer. And it becomes
his people to go on in their duty, being what he would have them to be, doing
what he would have them to do, avoiding what he would have them to avoid,
bearing what he would have them to bear, till he make them conquerors and more
than conquerors over all their spiritual enemies.
2. What has God said to the angels? He never said to them, as he said to
Christ, Sit you at my right hand; but he has said of them here that they
are ministering spirits, sent forth to minister for those who shall be heirs
of salvation. Note, (1.) What the angels are as to their nature: they are
spirits, without bodies or inclination to bodies, and yet they can assume
bodies, and appear in them, when God pleases. They are spirits, incorporeal,
intelligent, active, substances; they excel in wisdom and strength. (2.) What
the angels are as to their office: they are ministering spirits. Christ, as
Mediator, is the great minister of God in the great work of redemption. The
Holy Spirit is the great minister of God and Christ in the application of this
redemption. Angels are ministering spirits under the blessed Trinity, to
execute the divine will and pleasure; they are the ministers of divine
Providence. (3.) The angels are sent forth for this end--to minister to those
who shall be the heirs of salvation. Here observe, [1.] The description given
of the saints--they are heirs of salvation; at present they are under
age, heirs, not inheritors. They are heirs because they are children of God; if
children, then heirs. Let us make sure that we are children by adoption
and regeneration, having made a covenant-resignation of ourselves to God, and
walking before him in a gospel-conversation, and then we are heirs of God, and
joint-heirs with Christ. [2.] The dignity and privilege of the saints--the
angels are sent forth to minister for them. Thus they have done in attending
and acting at the giving forth of the law, in fighting the battles of the
saints, in destroying their enemies. They still minister for them in opposing
the malice and power of evil spirits, in protecting and keeping their bodies,
pitching their tents about theirs, instructing, quickening, and comforting
their souls under Christ and the Holy Ghost; and thus they shall do in
gathering all the saints together at the last day. Bless God for the
ministration of angels, keep in God's way, and take the comfort of this
promise, that he will give his angels charge over you, to keep you in all
your ways. They shall bear you up in their hands, lest you dash your feet
against a stone, Ps. xci. 11, 12.
Contents
|
Next
Section
