Exercitation on Hebrews, Biblical exegesis · Chapter 1 · Exposition of verse 12 – Exposition of verse 13
Verse 6.
foreign.
V.L. & cum introducit primogenitum in orbem terrae, dicit & adorent eum omnes Angeli Dei: omitting foreign, again.
Syr. foreign; Rursum autem cum inducit; and again when he bringeth in. foreign, into the world.
foreign, again, is omitted in the Arabick, as in the Vulgar Latin.
Beza; Rursum autem cum inducit primogenitum in orbem terrarum, dicit, & adorent (Eras. Adorabunt) eum omnes Angeli Dei; which is exactly expressed by Ours.
And again when he bringeth in the first begotten into the world he saith; and let all the Angels of God worship him.
foreign.There is not much of Difficulty in the Words themselves: foreign, cum autem, quando autem; but wh…n.
foreign.foreign, Rursum, again, as in the former Verse. What sense it is here used in, and what Word it is to be joyned withal, shall be afterwards declared.
foreign.foreign; Inducit; or inducet, or introducit; he bringeth in, or leadeth in, or shall bring in, of which Difference also afterward.
foreign.foreign, the first begotten; the first born; He before whom none is born; not necessarily, after whom any is so. Under the Law, there was a Sacrifice for the foreign, first begotten, so called when as yet none were begotten after him, and very uncertain whether ever any should be so of the same womb or no; and doubtless it often fell out that none were so.
foreign.foreign, the habitable world; or foreign, Prov. 8. The publick place of Habitation, where the Creatures of God do dwell. The Word is no where used absolutely in Scripture in any sense but for this habitable World. Only sometimes it hath a restrained sense, denoting the Roman Empire, as Luke 2.1. According to the usual Language of those dayes, wherein the People of Rome, or their Emperours were styled Rerum, and Orbis terrarum Domini: and sometimes indefinitely denotes any part of the world as habitable, Luke 17.6. Chap. 19.27. Chap. 21.26. And ther… fore oftentimes hath foreign, the whole, joyned with it, when it is extended universally to the Habitable Earth.
foreign.foreign; Heb. foreign; Imperative in Hithpael, from foreign, to incline, to bow down. The LXX. constantly render that word by foreign. And foreign is probably derived from foreign; and thence foreign, osculor, to kiss; which also is sometimes used for to Adore, or Worship; as, foreign; that is, saith Eustathius, foreign; they worship me as their Lord; for being joyned with foreign, bowing, or falling down, it expresseth the whole use and signification of foreign. How kissing was of old a Sign, Token and Pledge of Worship, especially to bow down and kiss the ground, I have elsewhere declared. And this derivation of the word, I prefer far before that which makes it primitively signifie more canum adulari; as if taken from the crouching of D…gs.
In the New Testament it is no where used, but for that Religious Worship which is due to God alone. And when it is remembred of any that they did foreign, or perform the Duty and Homage denoted by this Word, unto any but God, it is remembred as their Idolatry, Rev. 13.12, 16. 2. And unto this sense was it restrained of old by the Spartans, who denyed that it was foreign lawfull for them foreign, that is, to fall down to, or to adore a man; Herodot. in Polym.
And in this sense it is exceedingly restrained from the use and importance of foreign; yea, and from that of foreign, in Hithpael, though that alwayes signifie a bowing down with Respect and Reverence; for it is employed to denote Civil, as well as Religious Worship. But for several sorts of Religious Worship diversified by its Objects, the Scripture knows nothing. The word properly denotes to bow down, and when it is referred unto God, it respects the inward Reverence and Subjection of our minds, by a Metonymie of the Adjunct. See it for Civil▪ respect, Gen. 27.29. Chap. 133.6.
foreign.foreign, Elohim is rendered Angels by the LXX. Gen. 31.24. Job 38.7. Psal. 8.6. Psal. 96.8. Psal. 137 1. of which Interpretation of the word, we shall treat in the ensuing Exposition.
This is the second Argument used by the Apostle to confirm his Assertion of the Preference of the Son above Angels; and is taken from the command of God given unto them to worship him; For without Controversie, He who is to be worshipped, is greater than they whose duty it is to worship him.
In the words we must consider, 1. The Apostles Preface: 2. His Proof. And in the latter must weigh, (1.) The Sense of it. (2.) The Suitableness of it to his present Purpose.
His Preface, or the manner of his producing of this second Testimony is this: foreign; which words have been exposed unto variety of Interpretations; for if foreign, be joyned with foreign, which immediately follows; they are to be rendered; and when he bringeth in again into the world; if with foreign, which follows it after the Interposition of sundry other words, then is it to be rendered as by our Interpreters; and again, when he brings; he saith.
Moreover! it is not clear in what sense Christ is called foreign, the First-born who is elsewhere termed foreign, the Only Begotten Son of the Father.
We must also enquire what is the Introduction, or bringing in here intended; How and When performed; as also what is the world whereinto he was brought. The difficulties about all which must be severally considered.
1. foreign, again, may be joyned with foreign; And then the sense of the words must run as above intimated; namely, when he bringeth in again the first-born into the world. And it is evident, that most Expositors both Antient and Modern embrace this sense. So do Chrysostom, Theodoret, Ambrose, Oecumenius, Thomas, Lyra, Cajetan, Ribera, Camero; Gomarus, Estius, A Lapide; our Mede, with many others. But about what this bringing in again, or Second bringing in of the first-born into the world should be, they are greatly divided.
The Antients refer it to his Incarnation; affirming somewhat harshly, that he was brought before into the world, when all things were made by him.
2. Others refer it to the Resurrection, which was as it were a second bringing of Christ into the world, as David was brought into his Kingdom again, after he had expelled by the Conspiracy and Rebellion of Absolom.
3. Others refer it unto his coming forth in the Effectual Preaching of the Gospel after his Ascension, whereby he was brought forth in another manner, and with another kind of Power, than that which he appeared in, in the Dayes of his flesh.
4. Some suppose the Personal Reign of Christ on the earth for a thousand years with his Saints, is intended in these words, when God will bring him again with Glory into the world; of which judgement was Mede; and now many follow him.
5. Others again, and they the most, assign the Accomplishment of what is here asserted, to the General Judgement, and the Second Coming of Christ in the Glory of the Father, with all the holy Angels attending him to judge the quick and the dead.
6. Some of the Socinians refer them unto the Triumphant Ascension of Christ into Heaven, after his Resurrection; he having, as they fancy, once before been taken into it, there to be instructed in the Mind and Will of God.
Now all these Assertions concerning the bringing in of Christ into the world, have a Truth in them absolutely considered; but whether any of them be here intended by the Apostle, we must enquire by an Examination of the common Foundation that all their Authors proceed upon, with the Reasons given for its Confirmation. Now this is that which we observed before; namely, that in the Construction of the words, foreign, again, is to be joyned with foreign, he bringeth in; and so to be rendered, when he brings in again, or a second time, the first-born; which must needs point to a second coming of Christ, of one kind or another: And to this purpose they say,
1. That the Trajection of the words in the other sense, is hard and difficult, and not to be admitted but upon very cogent Reasons. It is to suppose that the Apostle by foreign, When Again; intends foreign; Again when; And besides, the Interposition of the many words between it, and foreign, he saith, will not admit that they should be conjoyned in Sense and Construction.
But this Reason is not cogent: for,
1. Most of the antient Translations acknowledge this Transposition of the words; so the Syriack; reading thus, and again when he bringeth in; so the Vulgar Latin; and the Arabick, omitting the term again, as not designing any new thing, but meerly denoting a new Testimony. And they are followed by Valla, Erasmus, Beza, and the best of Modern Translators.
2. Such Trajections are not unusual, and that in this place hath a peculiar Elegancy. For the word foreign, again, being used in the head of the Testimony foregoing, this Transposition adds to the Elegancy of the words; and that there was cause for it, we shall see afterwards.
3. The Apostle having immediately before used the word foreign, again, as his note of producing a second Testimony, and placing it here in the entrance of a third, it must needs be used Equivocally, if the Trajection opposed be not allowed.
2. They deny that the Angels worshipped Christ at his first coming into the world; that is, that they are recorded so to have done; and therefore it must needs be his second coming that is intended, when he shall come in Glory with all his holy Angels, openly worshipping him, and performing his commands.
This Reason is especially suited unto the Fifth Opinion before mentioned, referring the words to the coming of Christ at the General Day of Judgement, and is unserviceable unto any of the rest. But yet neither is this satisfactory; for the Question is not, whether it be any where recorded, that the Angels worshipped Christ at his first Entrance into the World; but whether the Lord Christ upon his Incarnation was not put into that condition, wherein it was the Duty of all the Angels of God to worship him. Now this being at least interpretative, a Command of God, and the Angels expresly alwayes doing his Will, the thing it self is certain, though no particular Instances of it be recorded. Besides, the Angels attendance on his Birth, proclamation of his Nativity, and celebrating the Glory of God on that account, seem to have been a performance of that duty, which they had received command for. And this is allowed by those of the Antients who suppose that the second bringing of Christ into the world, was upon his Nativity.
3. They say, that this bringing in of the first begotten into the world, denotes a glorious Presenting of him in his Rule, and enjoyment of his Inheritance;
But (1.) This proves not, that the Words must respect the coming of Christ unto Judgement, to which End this Reason is insisted on; because he was certainly proclaimed with Glory to be the Son, Lord and Heir of all, upon his Resurrection, and by the first preaching of the Gospel. And (2.) No such thing indeed can be rightly deduced from the words. The Expression signifies no more, but an Introduction into the world; a real bringing in, without any intimation of the way or manner of it.
4. It is argued in the behalf of the same Opinion from the Psalm from whence these words are taken, that it is a Glorious Reign of Christ, and his coming unto Judgement, that is set forth therein; and not his coming and abode in the state of Humiliation. And this reason Camero affirms to prove undeniably, that it is the coming of Christ unto Judgement that is intended.
But the Truth is, the consideration of the scope of the Psalm doth quite reject the Opinion which is sought to be maintained by it. For (1.) v. 1. upon the Reign of the Lord therein set forth, both Jews and Gentiles, the Earth and the multitude of the Isles, are called to rejoyce therein: that is to receive, delight in, and be glad of the Salvation brought by the Lord Christ unto mankind; which is not the Work of the last day: (2.) Idolaters are deterred from their Idolatry, and exhorted to worship him, v. 7. a duty incumbent on them before the day of Judgement. (3.) The Church is exhorted upon his Reign, to abstain from sin, and promised Deliverance from the wicked and oppressors; all which things as they are unsuited unto his coming at the day of Judgement, so they expresly belong unto the setting up of his Kingdom in this world.
And hereby it appears, that that Opinion which indeed seems with any probability to assert a second coming of Christ into the world, to be intended in these words, is inconsistent with the scope of the place from whence the Testimony is taken, and consequently the design of the Apostle himself.
The other Conjectures mentioned will easily be removed out of the way;
Unto that of the Antients assigning this bringing in of Christ into the world unto his Incarnation; we say it is true; but then that was his first bringing in, and being supposed to be intended in this place, the words can be no otherwise rendered, but that foreign, again, must be esteemed only an Intimation of the Citation of a new Testimony.
Neither can the Resurrection of the Lord Christ be assigned as the season of the Accomplishment of this word, which was not indeed a bringing of him into the world, but rather an Entrance into his leaving of it; neither did he at his death leave the world utterly, for though his Soul was separated from his Body, yet his Body was not separated from his Person; and therein he continued on the Earth.
The coming of Christ to Reign here on earth a 1000 years is, if not a groundless Opinion, yet so dubious & uncertain, as not to be admitted a place in the Analogy of Faith, to regulate our interpretation of Scripture, in places that may fairly admit of another Application.
The figment of the Socinians, that the Lord Christ during the time of his forty days fast, was taken into Heaven, which they lay as a Supposition unto their Interpretation of this place, I have else-where shewed to be Irrational, Anti-scriptural, Mahumetical, and derogatory to the Honour of our Lord Jesus, as he is the Eternal Son of God.
From what hath been spoken it is evident, that the Trajection proposed may be allowed, as it is by most of the Antient and Modern Translations. And so the word foreign, again, relating unto foreign, he saith, denotes only the Introduction of a new proof, and doth not intimate a second bringing in of the Lord Christ. And unto what hath already been spoken I shall only adde, that such an intention in the words as hath been pleaded for, would be so far from promoting the Apostles design, that it would greatly weaken and impair it. For the matter he had in hand was to prove the Preheminence of the Lord Christ above the Angels, not absolutely, but as he was the Revealer of the Gospel; and if this was not so, and proved to be so by this testimony, whilst he was employed in that work in the world, it is nothing at all to his purpose.
Having cleared this Difficulty, and shewed that no Second Coming of Christ is intended in this word, but only a new testimony to the same purpose with them foregoing produced, the intention of the Apostle in his Prefatory Expression, may be farther opened, by considering what that world is whereunto the Father brought the Son, with how; and when he did so, and the manner of it.
There are two Opinions about the World, whereinto Christ is said to be brought by the Father; the one is, that of the Socinians, asserted as by others of them, so by Schliclingius in his Comment on this place; and by Grotius after them in his Annotations. foreign, saith Grotius, est regio illa superna quae ab angelis habitatur, ut ipse mox scriptor noster ad haec sua verba respiciens dicet, cap. 2.5. It is, saith he, that Region above, which is inhabited by the Angels, that is intended; and our Author declares as much in that respect which he hath to these words, chap. 2.5. In like manner Schliclingius, Per terram istam; non esse intelligendam hanc quam mortales incolimus, sed coelestem illam quam aliquando immortales affecti incolemus, & res ipsa, & D. autor sequenti capite v. 5. aperte declarat. That is, by the Earth, not the Earth but the Heaven is to be understood. But,
1. This suits not at all with the Purpose and Design of the Apostle, which is plainly to prove that the Lord Christ, then, when he spake to us, and revealed the will of God, and in that work, was above the Angels, which is not at all proved by shewing what befell him after his work was accomplished.
2. It receives no countenance from that other place of chap. 2.5. whither we are sent by these Interpreters. For that the Apostle is there treating of a matter quite of another nature, without any respect unto these words, shall be there declared. Neither doth he absolutely there mention foreign, the world, but with the addition of foreign, to come; which what it is, we shall enquire upon the place.
3. foreign signifies properly the Habitable Earth, and is never used absolutely in the Scripture, but for the habitable world, or men dwelling in it; and causelesly to wrest it unto another signification, is not to interpret but to offer violence unto the Text.
2. By foreign then, the World, or Habitable Earth with them that dwell therein, and nothing else is intended; for as the word hath no other signification, so the Psalmist in the place from whence the ensuing testimony is taken expounds it, by the multitude of the Isles, or the Nations lying abroad in the wide earth. This is the World designed, even that Earth wherein the rational creatures of God converse here below. Into this was the Lord Christ brought in by the Father.
We are therefore nextly to enquire wherein the Fathers bringing of the Son into this world did consist. We have seen formerly, that some have assigned it unto One thing in particular, some Another; some to his Incarnation and Nativity, some to his Resurrection, some to his Mission of the Spirit, and propagation of his Kingdom that ensued. The Opinion about his Coming to reign in the world a thousand years, as also that of his coming at the general Judgment, we have already excluded. Of the others, I am apt to think, that it is not any one particular exclusive to the other, that the Apostle intendeth or designeth. That which was intended in the Old Testament in the Promises of his coming into the world, is that which is here expressed by the phrase of bringing him in. See Mal. 3.2. The Lord whom ye seek shall come, but who may abide the day of his coming? Now it was not any one special Act, nor any one particular Day that was designed in that and the like Promises. But it is the whole work of God in bringing forth the Messiah by his Conception, Nativity, Unction with the Spirit, Resurrection, Sending of the Holy Ghost, and preaching of the Gospel, which is the subject of those Promises. And their accomplishment it is which those words express, When he brings the first-born into the world; that is, after he had kept his Church under the Administration of the Law given by Angels in the hand of Moses the Mediator, in the expectation of the coming of the Messiah, when he bringeth him forth unto and carries him on in his work unto the accomplishment of it, he says, Let all the Angels of God worship him. And herein most of the former senses are comprised.
And this Interpretation of the words compleatly answers the intention of the Apostle in the citation of the ensuing Testimony, namely, to prove that in the discharge of his work of revealing the Will of God, he was such an One, as by reason of the Dignity of his Person, had all Religious Worship & Honour due unto him from the Angels themselves.
This sense also we are led unto by the Psalm whence the ensuing testimony is taken, Psal. 97. The Exultation which the first verse of the Psalm requires and calls for, is not unlike that which was in the Name of the whole Creation expressed at his Nativity, Luke 2.11. And the four following verses are an Allegorical description of the work that the Lord Christ should make, in and by the preaching of the Gospel. See Mal. 3.2, 3, 4. chap. 4.1. Matth. 3.10. Luke 2.24. And hereon ensues that shame and ruine which was brought upon Idols and Idolaters thereby v. 7. And the joy of the whole Church in the presence of Christ, v. 8. attended with his glorious Reign in Heaven, as a consequent of the Accomplishment of his work, v. 9. Which is proposed as a motive unto Obedience, and a matter of confidence and rejoycing unto the Church. And this is the Fathers bringing of the Son into the world, described by the Psalmist, and intended by the Apostle.
It remains that we enquire why, and in what sense, Christ is here called foreign, primogenitus, or the first-born. The common Answer is, Non quod post illum alii, sed quod ante illum nullus; Not that any was born after him, (in the same way) but that none was born before him; which as we have shewed before will agree well enough with the use of the Word. And this is applied both to the Eternal G…neration of his Divine Person, and to the Conception and Nativity of his Humane Nature.
But if we suppose that his Person and Eternal Generation may be intended in this Expression, we must make foreign, or the first-born, to be the same with foreign, or only begotten, which may not be allowed; for Christ is absolutely called the only begotten of the Father in his Eternal Generation, his Essence being infinite, took up the whole Nature of Divine Filiation; so that it is impossible that with respect thereunto, there should be any more Sons of God. But foreign, or first-born, is used in relation unto others; and yet, as I shewed before, it doth not require that he who is so should have any other brethren in the same kind of Sonship. But because this is by some asserted, namely that Christ has many Brethren in the same kind of sonship whereby he is himself the Son of God, and is on that account called the first-born, (which is an assertion greatly derogatory to his Glory and Honour) I shall in our passage remove it, as a stumbling-block, out of the way.
Thus Schliclingius on the place, Primogenitum eum nomine Dei Filium appellat, innuens hoc pacto plures Dei esse Filios etiam ad Christum respectu habito; scilicet ut ostenderet non ita Christum esse Dei Filium, quin alii etiam eodem filiationis genere contineantur, quanquam filiationis perfectione & gradu Christo multò inferiores. And again, Primogenitus dicitur Christus quod eum Deus ante omnes Filios, eos nimirum qui Christi fratres appellantur genuerit; eo scilicet modo quo Deus Filios gignere solet; eos autem gignit quos sibi similes efficit: primus est Christus qui Deo ea sanctitate similis fuit, qualem in novo faedere praecipit.
But these things agree neither with the truth, nor with the design of the Apostle in this place, nor with the Principles of them by whom they are asserted. It is acknowledg'd that God hath other sons besides Jesus Christ, and that with respect unto him; for in him we are adopted, the only way whereby any one may attain unto the priviledge of Sonship; but that we are sons of God, with, or in the same kind of sonship with Jesus Christ, is,
1. False; because, 1. Christ in his Sonship is foreign, the only begotten Son of God; and ther… … is impossible that God should have any more sons in the same kind with him; for if he had, certainly the Lord Christ could not be foreign, his only begotten Son. 2. The only way of Filiation, the only kind of Sonship, that Believers share in, is that of Adoption; in any other kind of sonship they are not partakers. Now if Christ be the Son of God in this kind, he must of necessity antecedently unto his Adoption be a Member of another Family, that is, of the Family of Sathan and the World, as we are by Nature, and from thence be transplanted by Adoption into the Family of God; which is Blasphemy to imagine. So that neither can Believers be the sons of God with that kind of sonship which is proper to Christ, he being the only begotten of the Father; nor can the Lord Christ be the Son of God with the same kind of Sonship as Believers are, which is only by Adoption, and their translation out of one Family into another. So that either to exalt Believers into the same kind of Sonship with Christ, or to depress him into the same rank with them, is wholly inconsistent with the Analogy of Faith, and Principles of the Gospel. 3. If this were so, that the Lord Christ and Believers were the Sons of God by the same kind of Sonship, only differing in degrees, (which also are imaginary, for the formal Reason of the same kind of Sonship is not capable of variation by degrees) what great matter is in the condescension mentioned by the Apostle, chap. 2.11. that he is not ashamed to call them brethren; which yet he compares with the condescension of God, in being called their God, chap. 11.16.
2. This conceit, as it is Ʋntrue, so it is contrary to the design of the Apostle. For to assert the Messiah to be the Son of God in the same way with men, doth not tend at all to prove him more excellent than the Angels, but rather leaves us just ground of suspecting their preference above him.
3. It is contrary unto other declared Principles of the Authors of this Assertion. They else-where affirm, that the Lord Christ was the Son of God on many accounts, as first and principally, because he was conceived and born of a Virgin by the power of God; now surely all Believers are not partakers with him in this kind of Sonship. Again, they say, he is the Son of God because God raised him from the dead, to confirm the Doctrine that he had taught; which is not so with Believers. Also they say he is the Son of God, and so called, upon the account of his sitting at the Right Hand of God, which is no less his peculiar priviledge than the former. So that this is but an unhappy attempt to lay hold of a word for an advantage, which yields nothing in the issue but trouble and perplexity.
Nor can the Lord Christ (which is affirmed in the last place) be called the Son of God, and the first-born, because in him was that Holiness which is required in the new Covenant; for both all Believers under the Old Testament had that Holiness and likeness unto God in their degrees, and that Holines consists principally in Regeneration, or being born again by the Word and Spirit out of a corrupted estate of death and sin, which the Lord Christ was not capable of. Yea, the truth is, the Holiness and Image of God in Christ was in the kind of it that which was required under the first Covenant; an Holiness of perfect Innocency and perfect Righteousness in Obedience. So that this last invention hath no better success than the former.
It appeareth then, that the Lord Christ is not called the first-begotten, or the first-born, with any such respect unto others, as should include him and them in the same kind of Filiation.
To give therefore a direct account of this Appellation of Christ, we may observe, that indeed the Lord Christ is never absolutely called the first-begotten, or first-born, with respect either to his Eternal Generation, or to the Conception and Nativity of his Humane Nature. In respect of the former he is called the Son, and the only begotten Son of God; but no where the first-born, or first-begotten: and in respect of the latter, indeed he is called the first-begotten Son of the Virgin, because she had none before him, but not absolutely the first-born, or first-begotten, which Title is here and else-where ascribed unto him in the Scripture. It is not therefore the thing it self, of being the first-born, but the Dignity and Priviledge that attended it, which are designed in this Appellation. So Col. 1.15. he is said to be foreign, the first-born of the creation; which is no more, but he that hath Power and Authority over all the creatures of God.
The word which the Apostle intends to express is foreign, which oft-times is used in the sense now pleaded for, namely to denote not the birth in the first place, but the priviledge that belonged thereunto. So Psal. 89.27. God is said to make David his foreign, his first-born; which is expounded in the next words, higher than the Kings of the earth. So that the Lord Christ being the first-born, is but the same which we have insisted on, of his being Heir of all, which was the priviledge of the first-born. And this priviledge was sometimes transmitted unto others that were not the first-born, although the natural course of their nativity could not be changed: Gen. 21.10. chap. 49. v. 3, 4, 8. The Lord Christ then, by the appointment of the Father, being entrusted with the whole Inheritance of Heaven and Earth, and Authority to dispose of it, that he might give out portions to all the rest of God's family is, and is called the first-born thereof.
There remains now but one word more to be considered for the opening of this Introduction of the ensuing Testimony; and that is foreign, he saith; that is, God himself saith; they are His words which shall be produced. What ever is spoken in the Scripture in his name, it is his speaking, and he continueth to speak it unto this day. He speaks in the Scripture unto the end of the world. This is the foundation of our faith, that which it riseth from, and that which it is r…solved into; God speaketh, and I suppose we need no interposition of Church or Tradition to give Authority or Credit unto what he says or speaks.
This then is the sum of these words of the Apostle, Again, in another place, where the Holy Ghost fore-tells the bringing forth into the world, and amongst men, him that is the Lord and Heir of all, to undertake his work, and to enter into his Kingdom and Glory, the Lord speaks to this purpose, Let all the Angels of God worship him.
To manifest this testimony to be apposite unto the confirmation of the Apostles assertion, three things are required.
1. That it is the Son who is intended and spoken of in the place from whence the words are taken, and so designed as the Person to be worshipped.
2. That they are Angels that are spoken unto, and commanded to worship him.
3. That on these suppositions, the words prove the Preheminence of Christ above the Angels.
For the two former, with them that acknowledge the Divine Authority of this Epistle, it is sufficient in general to give them satisfaction. The place is applied unto Christ, and this passage unto the ministring Angels, by the same Spirit who first wrote that Scripture. But yet there is room left for our enquiry how these things may be evidenced, whereby the strength of the Apostles Reasonings with them who were not yet convinced of the infallibility of his Assertions, any farther than they were confirmed by testimonies out of the Old Testament, and the faith of the Antient Church of the Hebrews in this matter, may be made to appear; as also a check given to their boldness, who upon pretence of the impropriety of these Allegations have questioned the Authority of the whole Epistle.
And our first enquiry must be, whence this testimony is taken. Many of the Antients, as Epiphanius, Theodoret, Euthymius, Procopius, and Anselm, conceive the words to be cited from Deut. 32.42. where they expresly occur in the Translation of the LXX. foreign; Rejoyce ye Heavens with him, and let all the Angels of God worship him. But there are two considerations that put it beyond all pretensions that the words are not taken from this place of the LXX.
1. Because indeed there are no such words in the Original Text, nor any thing spoken that might give occasion to the sense expressed in them; but that whole Verse is inserted in the Greek Version quite besides the scope of the place. Now though it may perhaps be safely granted, that the Apostles in citing the Scripture of the Old Testament, did sometimes use the words of the Greek Translation then in use, yea, though not exact according to the Original whilst the sense and meaning of the Holy Ghost was retained in them; yet to cite that from the Scripture as the word and testimony of God, which indeed is not therein, nor was ever spoken by God, but by humane failure and corruption crept into the Greek Version, is not to be imputed unto them. And indeed I no way question, but that this addition unto the Greek Text in that place, was made after the Apostle had used this testimony. For it is not unlikely, but that some considering of it, and not considering from whence it was taken, because the words occur not absolutely and exactly in the Greek any where, inserted it into that place of Moses, amidst other words of an alike sound, and somewhat an alike importante; such as immediately precede and follow the clause inserted.
2. The Holy Ghost is not treating in that place about the Introduction of the First-born into the world, but quite of another matter, as is evident upon the first view of the Text; so that this testimony is evidently not taken from this place; nor would, nor could the Apostle make use of a testimony liable unto such just exceptions.
Later Expositors generally agree, that the words are taken out of Psal. 97. v. 7. where the Original is rendred by the LXX, foreign; which with a very small variation in the words, and none at all in the sense, is here expressed by the Apostle, And let all the Angels of God worship him.
The Psalm hath no Title at all in the Original, which the Greek Version noteth, affirming that it is foreign; but it addes one of its own, namely, foreign, A Psalm of David, when his land was restored. Hence it is referred by some to the time of his return unto Hierusale…, after he had been expelled the Kingdom by Absolom; by others, with more probability, to the time of his bringing the Ark into the Tabernacle from the house of Obed-edom, when the land was quieted before him. And unquestionably in it, the Kingdom of God was shadowed out under the Type of the Kingdom of David; which Kingdom of God was none other but that of the Messiah.
It is evident that this Psalm is of the same Nature with that which goes before, yea a part of it, or an Appendix unto it. The first words of this take up and carrie on what is affirmed in the tenth verse, or close of that: so that both of them are but one continued Psalm of Praise. Now the Title of that Psalm, and consequently this is foreign, A new song, v. 1. which Psalms, as Rashi confesseth, are to be referred unto the World to come, that is the Time and Kingdome of the Messiah. So Kimchi affirms, that this Psalm and that following, respect the time when the people shall be delivered from the Captivity out of all Nations, that is the time of the Messiah. And Rakenati affirms, that the last verse of it, He cometh to judge the earth, can respect nothing but the coming and reign of the Messiah. Thus they out of their Traditions.
Some of the Antients, I confess, charge them with corrupting this Psalm in the version of the 10 verse, affirming that the words sometimes were foreign, The Lord reigned from the Tree, denoting, as the say, the Cross. So Justin Martyr in his Dialogue with Trypho. And after him the same words are remembred by Tertullian, ad. Judae. cap. 10. ad. Marci. lib. 3. And Augustin. Enarr. in Psal. 95. And though the fraud and corruption pretended be improbable, indeed impossible; nor are the words mentioned by Justine acknowledged by the Targum, or any Greek Translator, or Hierom; yet it is evident, that all parties granted the Messiah and his Kingdom to be intended in the Psalm, or there had been no need or colour for the one to suspect the other of corruption about it. It is then evident, that the Antient Church of the Jews, whose Tradition is herein followed by the Modern, acknowledged this Psalm to contain a description of the Kingdom of God in the Messiah, and on their consent doth the Apostle proceed. And the next Psalm, which is of the same importance with this, is entituled by the Targumist, foreign, A Prophetical Psalm, namely of the Kingdom and Reign of the Messiah.
But the matter of the Psalm it self makes it manifest that the Holy Ghost treateth in it about God's bringing in the first-born into the world, and the setting up of his Kingdom in him. A Kingdom is described, wherein God would reign, which should destroy Idolatry and false-worship; a Kingdom wherein the Isles of the Gentiles should rejoyce, being called to an interest therein; a Kingdom that was to be preached, proclaimed, declared, unto the encrease of Light and Holiness in the world, with the manifestation of the glory of God unto the ends of the earth; every part whereof declareth the Kingdom of Christ to be intended in the Psalm, and consequently that it is a Prophesie of the bringing in of the first-begotten into the world.
2. Our second enquiry is, Whether the Angels be intended in these words. They are, as was before observed, foreign, omnes dii; and are so rendred by Hierom, Adorate eum omnes dii; and by ours, Worship him, all ye gods. The preceding words are, Confounded be all they that serve graven images, foreign, that boast themselves in, or of idols; Vanities, Nothings, as the word signifies; whereon ensues this Apostrophe, Worship him, foreign, all ye gods: And who they are, is our present enquiry.
Some, as all the Modern Jews, say, that it is the gods of the Gentiles, those whom they worship, that are intended; so making foreign and foreign, gods, and vain idols, to be the same in this place: But,
1. It cannot be, that the Psalmist should exhort the idols of the Heathen, some whereof were Devils, some dead men, some inanimate parts of the Creation, unto a reverential worshipping of God reigning over all. Hence the Targumist seeing the vanity of that Interpretation perverts the words, and renders them, Worship before him all ye Nations, which serve idols.
2. foreign, Elohim, is so far in this place from being exegetical of foreign, gods, or vain idols, that it is put in direct Opposition unto it, as is evident from the words themselves.
3. The word Elohim, which most frequently denoteth the true God, doth never alone, and absolutely taken, signifie false gods or idols, but only when it is joyned with some other word discovering its application; as his god, or their gods, or the gods of this or that people: in which case it is rendred by the LXX sometimes foreign, an idol, sometimes foreign, an idol made with hands, sometimes foreign, an abomination: but here it hath no such limitation or restriction.
Whereas therefore there are some Creatures, who by reason of some peculiar Excellency and likeness unto God, or subordination unto him in his work, are called gods, it must be those, or some of them that are intended in the expression; now these are either Magistrates or Angels.
First, Magistrates are somewhere called Elohim, because of the Representation they make of God in his Power, and their peculiar subordination unto him in their working. The Jews indeed contend that no other Magistrates but only those of the Great Sanedrin are any where called gods; but that concerns not our present enquiry: some Magistrates are so called, but none of them are here intended by the Psalmist; there being no Occasion administred unto him of any such Apostrophe unto them.
Secondly, Angels also are called Elohim; foreign, 1 Cor. 8.5. They have the Name of God attributed unto them, as we have shewed before in some instances. And these alone are they whom the Psalmist speaks unto. Having called on the whole Creation to rejoyce in the bringing forth of the Kingdom of God, and pressed his Exhortation upon things on the Earth, he turns unto the ministring Angels, and calls on them to the discharge of their duty unto the King of that Kingdom. Hence the Targumist in the beginning of Psal. 96. which is indeed in the beginning of this, expresly mentioneth foreign, his high Angels, joyning in his praise and worship, using the Greek word foreign, for distinction sake; as on the same account it often occurs in the Targum.
We have thus evinced that the Psalm treats about the bringing in of the first-born into the world; as also that they are the ministring Angels who are here commanded to worship him.
For the command it self, and the nature of it, it consisted in these two things. 1. A declaration of the state and condition of the Messiah, which is such, as that he is a meet Object of Religious Adoration unto the Angels, and attended with peculiar motives unto the discharge of their duty. The former he hath from his Divine Nature, the latter from his Work with his State and Dignity that ensued thereon. 2. An intimation of the pleasure of God unto the Angels, not that Divine Worship was absolutely due unto the Son of God, which they knew from the first instant of their Creation; but that all Honour and Glory were due unto him on the account of his Work and Office, as Mediator and King of his Church.
3. It remaineth only that we shew, that this testimony thus explained was suitable unto the Apostles design and purpose, and did prove the Assertion in the Confirmation whereof it is produced. Now this is a matter of so full and clear an evidence, that it will not at all detain us. For it is impossible that there should be any more clear or full demonstration of this truth, That the Lord Christ hath an unspeakable Preheminence above the Angels than this; that they are all appointed and commanded by God himself to adore him▪ with Divine and Religious Worship. We may now therefore consider what Observations the words will afford us for our own instruction. It appears then from hence.
1. That the Authority of God speaking in the Scripture is that alone which Divine Faith rests upon, and is to be resolved into. He saith. It was the begetting of faith in some of the Hebrews, and the increase or establishment of it in others, that the Apostle aimed at. That which he proposeth to them as the Object of their faith, that which they were to believe, was that Excellency of the Person and Kingly Authority of the Messiah, wherein they had not as yet been instructed. And hereof he endeavours not to beget an Opinion in them, but that Faith which cannot deceive, or be deceived. To this end he proposeth that unto them, which they ought to submit unto, and which they may safely rest in. For as Faith is an Act of Religious Obedience, it respects the Authority of God requiring it, and as it is a Religious infallible assent of the mind, it regards the Truth and Veracity of God as its Object. On this alone it rests, God saith. And in what ever God speaks in the Scripture, his Truth and Authority manifest themselves to the satisfaction of faith, and no where else doth it find rest.
II. That for the begetting, increasing, and strengthning of faith, it is useful to have important fundamental Truths confirmed by many testimonies of Scripture. Again he saith. Any one word of God is sufficient to establish the most important Truth to Eternity, so as to hang the salvation of all mankind thereon; neither can any thing impeach or weaken what is so confirmed. No more is required in any case to make Faith necessary on our part as a Duty of Obedience, and infallible as to the Event, but that God hath by any means, by any one word revealed that which he requires our assent unto. But God dealeth not upon strict terms. Infinite Condescension lies at the bottom of all wherein he hath to deal with us. He respects not what the nature of the thing strictly requires, but what is needful unto our infirmity and weakness. Hence he multiplies his Commands and Promises, and confirms all by his Oath, swearing to his Truth by himself, to take away all pretence of distrust and unbelief. For this cause he multiplies Testimonies to the Truths wherein the concernments of his Glory and our Obedience do lie; as might be manifested by the consideration of instances innumerable. Thus in his name deals the Apostle in this place. And this is useful to Faith. For,
1. What is it may be obscure in one, is cleared in another; and so what doubts and fears remain on the consideration of one Testimony, are removed by another, whereby the souls of Believers are carried on unto a full Assurance. And therefore because such is our weakness that there is need hereof in our selves, such is the Goodness of God that there is no want of it in the Word.
2. Faith discerns hereby the weight that God lays upon its embracing of the Truth so testified unto. He knows our concernment in it, and thereon urgeth us with its acceptance. This awakens and excites Faith unto Attention and Consideration, the eminent means of its growth and increase. It knows that it is not for nothing that the Holy Ghost thus presseth his Truth upon it, and attends the more diligently upon his urgency.
3. Every testimony hath something single in it, and peculiar unto it. Though many bear witness to the same truth, yet such is the fulness of the Scripture, and such the Wisdom of God laid up therein, that every one of them hath also somewhat of its own, somewhat singular, tending to the enlightning and establishment of our minds. This Faith makes a discovery of, and so receives peculiar profit and advantage thereby.
And this should teach us to abound in the study and search of the Scriptures, that we may thereby come to establishment in the truth. God hath thus left us many testimonies to each important Truth, and he hath not done it in vain; he knows our need of it; and his Condescension in so doing, when he might have bound us up to the strictest terms of closing with the least intimation of his will, is for ever to be admired. For us to neglect this great effect and product of the Wisdom Grace and Love of God, is unspeakable folly. If we think we need it not, we make our selves wiser than God; if we think we do, and neglect our duty herein, we are really as unwise as the Beasts that perish. Want of this fortifying of faith by a diligent search after the testimonies given unto the truth proposed unto it to be believed, is the cause that so many every day turn away from it, and therewithall make shipwrack of faith and a good conscience. Let us then never think our selves safe in the knowledge and profession of any truth, but whilst we continue sincerely in the investigation of all the confirmation that God hath given it in his Word. The Opposition made to every Truth is so various, and from so many hands, that not the least contribution of evidence unto it can be neglected with safety.
III. The whole Creation of God hath a great concernment in God's bringing forth Christ into the world, and his Exaltation in his Kingdom. Hence in the Psalm from whence these words are taken, all the principal parts of it are called on to triumph and rejoyce therein; The Earth, and the multitude of the Isles, the Heaven, and all People, are invited unto this congratulation; neither is any thing excluded but Idols and Idolaters, whose ruine God intends in the Erection of the Kingdom of Christ. And this they have ground for.
1. Because, in that Work consisted the principal manifestation of the Wisdom Power and Goodness of God. The whole Creation is concerned in the Glory of the Creator. In his Exaltation doth their honour interest and blessedness consist. For this End were they made, that God might be glorified. The more that is done by any means, the more is their End attained.
Hence the very inanimate parts of it are introduced by a foreign, rejoycing, exulting shouting and clapping their hands, when the Glory of God is manifested; in all which, their suitableness and propensity to their proper End is declared; as also by their being burdened and groaning under such an Estate and Condition of things, as doth any way eclipse the Glory of their Maker. Now in this work of bringing forth the first-born is the Glory of God principally and eminently exalted. For the Lord Christ is the Brightness of his Glory, and in him all the Treasures of Wisdom Grace and Goodness, are laid up and hid. What ever God had any other wayes before parcelled out, of and concerning his Glory by the works of his hands, is all, and altogether, and with an unspeakable Addition of Beauty and Excellency, repeated in Christ.
2. The whole Creation receiveth a real Advancement and honour in the Sons being made the first-born of every creature, that is the especial Heir and Lord of them all. Their being brought into a new dependance on the Lord Christ, is their Honour, and they are exalted by becoming his Possession. For after that they had lost their first Original Dependance on God, and their respect unto him grounded on his pronouncing of them exceeding good, that is such as became his Wisdom and Power to have made, they fell under the power of the Devil, who became Prince of this world by sin. Herein consisted the vanity and debasement of the Creature, which it was never willingly, or of its own accord subject unto. But God setting up the Kingdom of Christ, and making him the first-born, the whole Creation hath a right unto a new glorious Lord and Master. And however any part of it be violently for a season detained under its old bondage, yet it hath grounds of an earnest Expectation of a full and total Deliverance into Liberty, by vertue of this Primogeniture of Christ Jesus.
3. Angels and Men the Inhabitants of Heaven and Earth, the principal parts of the Creation, on whom God hath in an especial manner estamped his own likeness and Image, are hereby made partakers of such inestimable Benefits, as indispensably call for rejoycing in a way of Thankfulness and Gratitude. This the whole Gospel declares, and therefore it needs not our particular improvement in this place.
And if this be the duty of the whole Creation, it is easie to discern in what a special manner it is incumbent on them that believe, whose Benefit Advantage and Glory was principally intended in this whole work of God. Should they be found wanting in this Duty, God might as of old call Heaven and Earth to witness against them. Yea, Thankfulness to God, for the bringing forth of the first-born into the world, is the summ and substance of all that Obedience which God requires at the hands of believers.
IV. The Command of God is the ground and Reason of all Religious Worship. The Angels are to worship the Lord Christ the Mediator, and the ground of their so doing is Gods command: he saith, Worship him all ye Angels.
Now the command of God is twofold: (1.) Formal and vocal; when God gives out a Law or Precept unto any creature superadded to the Law of its Creation: Such was the Command given unto our first Parents in the Garden, concerning the Tree of the knowledge of Good and Evil; and such were all the Laws, Precepts, and Institutions, which he afterwards gave unto his Church, with those which to this day continue as the Rule and Reason of their Obedience. (2.) Real and interpretative; consisting in an impression of the Mind and Will of God upon the nature of his creatures, with respect unto that Obedience which their state condition and dependance on him requireth. The very nature of an intellectual Creature made for the Glory of God, and placed in a moral dependance upon him, and subjection unto him, hath in it the force of a Command, as to the Worship and Service that God requireth at their hands. But this Law in man, being blotted, weakned, impaired through sin, God hath in mercy unto us collected, drawn forth, and disposed all the Directions and Commands of it in vocal formal Precepts recorded in his Word; whereunto he hath superadded sundry new Commands in the Institutions of his Worship. Wi…h Angels it is otherwise. The ingrafted Law of their Creation requiring of them the Worship of God and Obedience to his whole Will, is kept and preserved entire; so that they have no need to have it repeated and expressed in vocal formal Commands. And by vertue of this Law, were they obliged to constant and everlasting Worship of the Eternal Son of God, as being created and upheld in an universal dependance upon him. But now when God brings forth his Son into the world, and placeth him in a new condition of being incarnate, and becoming so the Head of his Church, there is a new Modification of the Worship that is due to him brought in, and a new respect unto things not considered in the first creation. With reference hereunto God gives a new Command unto the Angels, for that peculiar kind of Worship and Honour, which is due unto him in that state and condition which he had taken upon himself.
This the Law of their Creation in general directed them unto; but in particular required not of them. It enjoyned the Worship of the Son of God in every condition, but that condition was not expressed. This God supplies by a new Command; That is such an Intimation of his Mind and Will unto them, as answers unto a vocal Command given unto men, who by that means only may come to know the Will of God. Thus in one way or other, Command is the Ground and Cause of all Worship. For,
1. All Worship is Obedience; Obedience respects Authority; and Authority exerts it self in Commands. And if this Authority be not the Authority of God, the Worship performed in Obedience unto it, is not the Worship of God, but of him or them whose Commands and Authority are the Reason and cause of it. It is the Authority of God alone that can make any Worship to be religious, or the performance of it to be an Act of Obedience unto him.
2. God would never allow that the Will and Wisdom of any of his Creatures should be the rise, Rule, or measure of his Worship, or any part of it, or any thing that belongs unto it: This Honour he hath reserved unto himself, neither will he part with it unto any other. He alone knows what becomes his own Greatness and Holiness, and what tends to the Advancement of his Glory. Hence the Scripture abounds with severe Interdictions and Comminations against them, who shall presume to do or appoint any thing in his Worship besides or beyond his own Institution.
3. All Prescriptions of Worship are vain, where men have not strength to perform it in a due manner, nor Assurance of Acceptance when it is performed. Now both these are, and must be from God alone; nor doth he give strength and ability for any thing in his Worship but what himself commands; nor doth he promise to accept any thing but what is of his own Appointment; so that it is the greatest folly imaginable to undertake any thing in his Worship and Service, but what his Appointment gives warrant for.
And this should teach us in all that we have to do in the Worship of God carefully to look after his word of Command and Institution. Without this, all that we do is lost, as being no Obedience unto God. Yea, it is an open setting up of our own Wills and Wisdom against him, and that in things of his own especial concernment, which is intolerable boldness and presumption. Let us deal thus with our Rulers amongst men, and obey them not according to their Laws but our own fancies, and see whether they will accept our persons? And is the Great and Holy God less to be regarded? besides, what we have our own Inventions, or the Commands of other men as the ground and reason of our doing it, we have nothing but our own or their warranty for its Acceptance with God; and how far this will secure us, is easie to judge.
We might hence also farther observe,
V. That the Mediator of the New Covenant is in his own Person God blessed for ever, to whom Divine or Religious Worship is due from the Angels themselves. As also that,
VI. The Father upon the account of the Work of Christ in the World, and his Kingdom that ensued it, gives a new Commandment unto the Angels to Worship him, his Glory being greatly concerned therein. And that,
VII. Great is the Churches security and Honour, when the Head of it is worshipped by all the Angels in Heaven; as also that,
VIII. It can be no duty of the Saints of the New Testament to worship Angels, who are their fellow servants in the worship of Jesus Christ.
Verse VII.
HAving in one Testimony from the Scripture expressing the subjection of Angels unto the Lord Christ, signally proved his main Design; The Apostle proceedeth to the farther confirmation of it in the same way, and that by ballancing single Testimonies concerning the Nature and Offices of the Angels, with some others concerning the same things in the Lord Christ of whom he treats. And the first of these relating unto Angels he layes down in the next verse.