Exercitation on Hebrews, Biblical exegesis · Chapter 1 · Exposition of verse 20 – Exposition of verse 22
Verse 10.
Thou hast laid the foundation of the Earth, and the Heavens are the works of thy hands.
TWo things are observable in this Expression of the Creation of all things: (1.) The Distribution made of them into Heaven and Earth; being distinctly mentioned. In the consideration of the works of God, to admire his Greatness Power and Wisdom in them, or to set forth his praise for them, it is usual in the Scripture to distribute them into parts, the more to fix the Contemplation of the mind upon them, and to excite it unto Faith Admiration and Praise. So dealeth the Psalmist with the works of Gods Providence in bringing the Children of Israel out of Aegypt, Psal. 136. He takes as it were, that whole curious work into its several pieces, and subjoyns that Inference of praise to every one of them, for his mercy endureth for ever. And so he dealeth with the works of Creation, Psal. 19. and in sundry other places. (2.) What is peculiar in the Expressions with respect unto each of them. Of the Earth it is said, he founded it; because of its stability and unmoveableness; which is the Language of the Scripture; He set it fast, he established it, that it should not be moved for ever. It may be also the whole Fabrick of Heaven and Earth is compared to an Aedifice or Building; whereof the Earth as the lowest and most depressed part is looked on as the Foundation of the whole; but the stability, unmoveableness and firmness of it, is that which the word expresseth, and which is most properly intended. (2.) Of the Heavens, that they are the Works of his hands; alluding to the curious frame and garnishing of them with all their Host or Glorious Lights wherewith they are adorned. The foreign, (Job 26.13.) the beautifulness, adorning, or garnishing of the Heavens, in the Curious Glorious forming and fashioning of them, is that which in a way of Distinction the Psalmist aims to express in these words, the Heavens are the works of thy hands; that which thy Hands, thy Power with infinite Wisdom hath framed so as to set off, and give lustre and beauty to the whole Fabrick; as a Master-Workman doth the upper and more noble parts of his building; This is the first thing assigned to the Lord in this Testimony of his Glory.
The second is in the Change or Abolition of them. Most suppose that the Heavens and the Earth at the last day shall only be changed, altered, or renewed, as to their quality and beauty; some that they shall be utterly destroyed, consumed and abolished. The discussing of that doubt belongs not directly to the Interpretation or Exposition of this place; neither sense of the words conducing particularly to the Apostles purpose and design in reciting this Testimony. It is enough to his Argument, that the work which was of old in the Creation of the world, and that which shall be in the mutation or abolition of it, which is no less an effect of Infinite Power then the former is ascribed unto the Lord Christ. What ever the work be, he compares them to a Garment no more to be used, or at least not to be used in the same kind wherein it was before; and the work it self to the folding up, or rolling up of such a garment, intimating the Greatness of him by whom this work shall be performed, and the facility of the work unto him. The whole Creation is as a Garment, wherein he shews his Power cloathed unto men. Whence in particular he is said to cloath himself with Light as with a Garment. And in it, is the hiding of his power: hid it is, as a man is hid with a garment; not that he should not be seen at all, but that he should not be seen perfectly, and as he is; it shews the man, and he is known by it; but also it hides him that he is not perfectly or fully seen. So are the works of Creation unto God; he so far makes them his garment or cloathing, as in them to give out some instances of his Power and Wisdom; but He is also hid in them, in that by them no creatures can come to the full and perfect knowledge of him. Now when this work shall cease, and God shall uncloath or unvail all his glory to his Saints, and they shall know him perfectly, see him as he is, so far as a created nature is capable of that comprehension, then will he lay them aside, and fold them up, at least as to that use, as easily as a man layes aside a garment that he will wear or use no more. This lyes in the Metaphor.
On this Assertion he insinuates a Comparison between this glorious fabrick of Heaven and Earth and him that made them, as to Durableness and Stability; which is the thing he treats about, complaining of his own misery or mortality. For the Heavens and the Earth, he declares that they are in themselves of a flux and perishing nature; foreign, isti, they shall perish. The word immediately relates to the Heavens, but by the figure Zeugma comprehends and takes in the Earth also; the Earth and the Heavens shall perish. This fading nature of the fabrick of Heaven and Earth with all things contained in them, he sets forth, First, By their future End, they shall perish: Secondly, Their tendency unto that end; they wax old as a garment. By their perishing the most understand their perishing to their present condition and use, in that Alteration or change that shall be made of them. Others their utter Abolition. And to say the truth, it were very hard to suppose that an Alteration only, and that to the better, a change into a more glorious condition,foreign. should be thus expressed, foreign that word, as the Greek also, being alwayes used in the worst sense for a perishing by a total Destruction. Their tendency unto this condition is their waxing old as a garment. Two things may be denoted in this Expression; 1. The gradual Decay of the Heavens and Earth waxing old, worse, and decaying in their worth and use; 2. A near Approximation, or drawing nigh to their End and Period. In this sense, the Apostle in this Epistle affirms that the Dispensation of the Covenant which established the Judaical Worship and Ceremonies did wax old and decay, Chap. 8.13. Not that it had lost any thing of its first Vigour Power and Efficacy before its Abolition. The strict Observation of all the Institutions of it by our Saviour himself, manifests its Power and Obligation to have continued in its full force. And this was typified by the continuance of Moses in his full strength and vigour, untill the very day of his death. But he sayes, it was old and decayed, when it was foreign near to a disappearance, to its End, Period, and an utter uselesness, as then it was; even as all things that naturally tend to an end, do it by Age and decayes. And in this, not the former sense are the Heavens and Earth said to wax old, because of their tendency to that period, which either in themselves, or as to their use, they shall receive; which is sufficient to manifest them to be of a changeable perishing nature. And it may be, that it shall be with these Heavens and Earth at the last day, as it was with the Heavens and Earth of Judaical Institutions (for so are they frequently called, especially when their dissolution or abolition is spoken of) in the day of Gods creating the new Heavens and the Earth in the Gospel according to his promise. For though the use of them and their power of obliging to their Observation was taken away and abolished, yet are they kept in the world, as abiding monuments of the Goodness and Wisdom of God in teaching his Church of old. So may it be with the Heavens and Earth of the old creation; though they shall be laid aside at the last day from their use, as a Garment to cloath and teach the Power and Wisdom of God to men, yet may they be preserved as eternal monuments of them.
In opposition hereunto it is said of Christ, that he abideth, he is the same, and his years fail not. One and the same thing is intended in all these Expressions; even his Eternal and absolutely immutable Existence. Eternity is not amiss called a nunc stans; a present existence wherein, or whereunto, nothing is past or future; it being alwayes wholly present in and to its self. This is expressed in that foreign, thou standest, abidest, endurest, alterest not, changest not: The same is also expressed in the next words; foreign, thou art he, or art the same, or as the Syriack hath it; the same that thou art. There is an Allusion in these words unto, if not an expression of that name of God, I am; that is, who is of himself; in himself alwayes absolutely and unchangeably the same. And this foreign, tu ipse, the Hebrews reckon as a distinct name of God. Indeed foreign, are all the same name of God, expressing his Eternal and immutable self-subsistence.
The last Expression also though Metaphorical is of the same importance. Thy years fail not. He who is the same Eternally, properly hath no years which are a measure of transient time, denoting its Duration, Beginning and Ending. This is the measure of the world, and all things contained therein. Their Continuance is reckoned by years. To shew the Eternal subsistence of God in Opposition to the frailty of the world, and all things created therein; it is said, his years fail not; that is, theirs do and come to an end; of his Being and Existence there is none.
How the Apostle proves his Intendment by this Testimony hath been declared in the opening of the words, and the force of it unto his purpose lyes open to all; we may now divert unto those Doctrinal Observations which the words offer unto us. As,
I. All the Properties of God, considered in the Person of the Son the head of the Church, are suited to give Relief Consolation and supportment unto Believers in all their distresses. This Truth presents it self unto us from the use of the words in the Psalm, and their Connection in the design of the Psalmist. Under the consideration of his own mortality and frailty, he relieves himself with thoughts of the Omnipotency and Eternity of Christ; and takes Arguments from thence to plead for relief.
And this may a little further be unfolded for our use in the ensuing Observations.
1. The Properties of God are those whereby God makes known himself to us; and declares both what he is, and what we shall find him to be in all that we have to deal with him: He is infinitely Holy, Just, Wise, Good, Powerful, &c. And by our Apprehension of these things, are we lead to that Acquaintance with the Nature of God which in this life we may attain, Exod. 34.5, 6, 7.
2. God oftentimes declares and proposeth these properties of his nature unto us for our supportment Consolation and Relief in our Troubles, Distresses and endeavours after Peace and Rest to our souls. Isa. 40.27, 28, 29, 30, 31.
3. That since the Entrance of sin, these Properties of God absolutely considered will not yield that Relief and satisfaction unto the souls of men, which they would have done and did, whilest man continued obedient unto God according to the Law of his Creation. Hence Adam upon his sin knew nothing that should encourage him to expect any help pity or relief from him, and therefore fled from his presence and hid himself. The Righteousness, Holiness, Purity and Power of God all infinite, eternal, unchangeable, considered absolutely, are no way suited to the Advantage of sinners in any condition, Rom. 1.32. Heb. 1.12.
4. These Properties of the Divine Nature are in every person of the Trinity entirely; so that each Person is so infinitely holy, just, wise, good and powerful, because each person is equally partaker of the whole Divine Nature and Being.
5. The Person of the Word, or the Eternal Son of God, may be considered either absolutely as such, or as designed in the Counsel, Wisdom and Will of the Father, by and with his own Will and Consent, unto the work of Mediation between God and Man, Prov. 8.22, 27, 28, 29, 30, 31. And in him as such, it is that the Properties of the nature of God are suited to yield relief unto Believers in every condition: For,
1. It was the Design of God in the Appointment of his Son to be Mediator to retrieve the communion between himself and his creature that was lost by sin. Now man was so created at first, as that every thing in God was suited to be a Reward unto him, and in all things to give him satisfaction. This being wholly lost by sin, and the whole Representation of God to man becoming full of dread and terror, all gracious intercourse in a way of special love on the part of God, and spiritual willing Obedience on the part of man was intercepted and cut off. God designing again to take sinners into a communion of Love and Obedience with himself, it must be by Representing unto them his blessed Properties as suited to their encouragement, satisfaction and reward. And this he doth in the Person of his Son, as designed to be our Mediator, Heb. 1.2, 3. For,
2. The Son is designed to be our Mediator, and the Head of his Church, in a way of Covenant, wherein there is an Engagement for the exerting of all the Divine Properties of the nature of God for the Good and Advantage of them, for whom he hath undertaken, and whom he designed to bring again into favour and communion with God. Hence Believers do no more consider the Properties of God in the Person of the Son absolutely, but as engaged in a way of Covenant for their Good, and as proposed unto them for an everlasting satisfactory Reward. This is the ground of his calling upon them so often to behold see and consider him; and thereby to be refreshed. They consider his Power, as he is mighty to save: His Eternity, as he is an everlasting Reward; his Righteousness, as faithful to justifie them: All his Properties, as engaged in Covenant for their Good and Advantage. What ever he is in himself, that he will be to them in a way of Mercy. Thus do the holy Properties of the Divine Nature become a means of supportment unto us, as considered in the Person of the Son of God. And this is,
1. A great encouragement unto Believing; The Lord Christ as the Wisdom of God inviting sinners to come in unto him, and to be made partakers of him, layes down all his Divine Excellencies as a motive thereunto, Prov. 8.14, 15, &c. For on the account of them, he assures us that we may find Rest Satisfaction and an abundant Reward in him. And the like invitation doth he give to poor sinners, Isa. 45.22. Look unto me, and be saved all the ends of the Earth, for I am God, and there is none else. They may justly expect Salvation in him who is God, and in whom all Divine Attributes are proposed to their Benefit; as they find who come unto him, v. 24.25. The consideration hereof prevents all the Fears, and answers all the Doubts of them that look up unto him.
2. An instruction how to consider the Properties of God by faith for our Advantage, that is, as engaged in the Person of the Son of God for our Good. Absolutely considered they may fill us with dread and terror, as they did them of old, who concluded when they thought they had seen God, or heard his voyce, that they should dye. Considered as his Properties, who is our Redeemer, they are alwayes relieying and comforting, Isa. 54.4, 5.
II. The whole Old Creation, even the most glorious parts of it, hastening unto its period, at least of our present interest in it, and use of it, calls upon us not to fix our hearts on the small perishing shares which we have therein, especially since we have him who is Omnipotent and Eternal for our Inheritance. The Figure or fashion of this world, the Apostle tells us, is passing away; that lovely Appearance which it hath at present unto us; it is hastening unto its period, it is a fading dying thing, that can yield us no true satisfaction.
III. The Lord Christ the Mediator, the Head and Spouse of the Church; is infinitely exalted above all creatures whatever, in that he is God over all, Omnipotent and Eternal.
IV. The whole World, the Heavens and Earth, being made by the Lord Christ, and being to be dissolved by him, is wholly at his disposal, to be ordered for the good of them that do believe. And therefore,
V. There is no just cause of fear unto Believers, from any thing in Heaven or Earth, seeing they are all of the making, and at the disposal of Jesus Christ.
VI. Whatever our changes may be, inward or outward, yet Christ changing not, our eternal condition is secured, and relief provided against all present troubles and miseries. The Immutability and Eternity of Christ is the spring of our consolation and security in every condition.
The summ of all is, that,
VII. Such is the frailty of▪ the nature of man, and such the perishing condition of all created things, that none can ever obtain the least stable consolation, but what ariseth from an interest in the Omnipotency Soveraignty and Eternity of the Lord Christ. This I say is that which the words insisted on as they are used in the Psalm do instruct us in; and this therefore we may a little farther improve.
This is that which we are instructed in by the Ministry of John Baptist, Isa. 40.6, 7, 8. The voyce cryed, all flesh is grass, and all the goodliness thereof is as the flower of the field; the grass withereth, and the flower fadeth, because the Spirit of God bloweth upon it; surely the People is grass: The grass withereth, the flower fadeth, but the word of our God shall stand for ever. All is grass, fading grass; though it bloom and appear goodly for a little season, yet there is no continuance, no consistency in it. Every Wind that passeth over it, causeth it to wither: This is the best of flesh; of all that in and by our selves, we are, we do, we enjoy, or hope for. The Crown of the Pride of man, and his glorious Beauty, is but a fading flower, Isa. 28.1. What Joy, what Peace, what Rest can be taken in things that are dying away in our hands, that perish before every breath of Wind that passeth over them? Where then shall this poor Creature, so frail in its self, in its Actings, in its Enjoyments, seek for Rest, Consolation and satisfaction? in this alone, that the Word of the Lord abides for ever; in the eternally abiding Word of God; that is, the Lord Jesus Christ as preached in the Gospel: so Peter applyes these words, 1 Ep. 1.25. By an Interest in him alone, his Eternity and Unchangeableness, may relief be obtained against the consideration of this perishing dying state and condition of all things. Thus the Psalmist tells us, that verily every man living in his best estate is altogether vanity, Psal. 39.5. and thence takes the Conclusion now insisted on, v. 7. And now Lord, seeing it is thus: Seeing this is the condition of mankind, what is thence to be looked after? What is to be expected? nothing at all; not the least of use or comfort? What wait I for? My hope is in thee; from thee alone as a God Eternal, pardoning and saving, do I look for Relief.
Man indeed in this Condition seeks oftentimes for satisfaction from himself, from what he is, and doth, and enjoyes; and what he shall leave after him; comforting himself against his own frailty with an Eternity that he fancieth to himself in his Posterity, and their Enjoyment of his Goods and Inheritance; So the Psalmist tells us, Psal. 49.11. Their inward thought is, that their Houses shall continue for ever, and their dwelling places unto all generations; and they call their Lands after their own names. They see indeed that all men dye, Wise men and Fools, v. 10. and cannot but from thence observe their own frailty. Wherefore they are resolved to make provision against it; they will perpetuate their Posterity, and their Inheritance. This they make use of to relieve them in their inmost Imaginations. But what censure doth the Holy Ghost pass upon this Contrivance, v. 12. Nevertheless, saith he, notwithstanding all these imaginations, Man being in honour abideth not, he is like the Beasts that perish; which he farther proves, v. 17, 18, 19, 20. shewing fully that he himself is no way concerned in the imaginary perpetuity of his Possessions; which as they are all of them perishing things, so himself dyes and fades away, whilest he is in the contemplation of their Endurance. And the Truth proposed may be farther evidenced by the ensuing considerations.
1. Man was made for Eternity. He was not called out of nothing, to return unto it again. When he once is, he is for ever; not as to his present state, that is frail and changeable; but as to his Existence in one condition or other. God made him for his Eternal Glory, and gave him therefore a subsistence without End. Had he been created to continue a day, a monethmonth, an year, a th…usand years, things commensurate unto that space of time might have afforded him satisfaction. But he is made for ever.
2. He is sensible of his Condition. Many indeed endeavour to cast off the thoughts of it: They would faign hope that they shall be, no longer than they are here. In that case they could find enough as they suppose to satisfie them, in the things that are like themselves. But this will not be; They find a Witness in themselves to the contrary; somewhat that assures them of an after-reckoning; and that the things which now they do, will be called over in another world. Besides the conviction of the Word with them that enjoy it, puts the matter out of question. They cannot evade the Testimony it gives unto their eternal subsistence.
3. Hence men are exposed to double trouble and perplexity. First, That whereas their Eternal subsistence, as to the Enjoyment of good or bad, depends upon their present Life, that that is frail, fading, perishing. They are here now, but when a few dayes are come and gone, they must go to the place from whence they shall not return. They find their subsistence divided into two very unequal parts, a few dayes and Eternity; and the latter to be regulated by the former. This fills them with Anxiety, and makes them sometimes weary of life, sometimes hate it, alwayes almost solicitous about it, and to bewail the frailty of it. Secondly, That no perishing thing will afford them Relief or supportment in this Condition. How should it? They and these are parting every moment, and that for Eternity. There is no comfort in a perpetual taking leave of things that are beloved. Such is the life of man as unto all earthly Enjoyments. It is but a parting with what a man hath; and the longer a man is about it, the more trouble he hath with it. The things of this Creation will not continue our lives here, because of our frailty; they will not accompany us unto Eternity, because of their own frailty; we change, and they change; we are Vanity, and they are no better.
4. An interest in the Omnipotency Soveraignty and Eternity of the Lord Christ will yield a soul relief and satisfaction in this Condition. There is that in them, which is suited to relieve us under our present frailty, and to give satisfaction unto our future Eternity. For,
1. What we have not in our selves, by an interest in Christ we have in another. In him we have Stability and Unchangeableness: For what he is in himself he is unto us, and for us. All our concernments are wrapped up and secured in him. He is ours, and though we in our own persons change, yet he changeth not, nor our interest in him which is our life, our All. Though we dye, yet he dyeth not; and because he liveth, we shall live also. Though all other things perish and pass away, that we here make use of, yet he abideth a blessed and satisfying portion unto a believing soul. For as we are his, so all his is ours; only laid up in him, and kept for us in him. So that under all Disconsolations that may befall us from our own frailty and misery, and the perishing condition of outward things, we have sweet relief tendered us in this, that we have all good things treasured up for us in him. And Faith knows how to make use of all that is in Christ, to the comfort and supportment of the soul.
2. When our frailty and changeableness have had their utmost effect upon us; when they have done their worst upon us, they only bring us to the full Enjoyment of what the Lord Christ is unto us, that is an exceeding great Reward, and a full satisfaction unto Eternity. Then shall we live for ever in that which we now live upon; being present with him, beholding his Glory, and made partakers of it. So that both here, and hereafter, there is relief, comfort and satisfaction for Believers laid up in the Excellencies of the Person of Jesus Christ. And this should teach us,
1. The misery of those who have no interest in him; and have therefore nothing to relieve themselves against the evils of any condition. All their hopes are in this life; and from the Enjoyments of it. When these are once past, they will be Eternally and in all things miserable; miserable beyond our Expression, or their Apprehension. And what is this life? a vapour that appeareth for a little while: What are the enjoyments of this life? dying perishing things, and unto them, fuell to Lust, and so to Hell. Suppose they live twenty, thirty, forty, sixty years; yet every day they fear, or ought to fear, that it will be their last. Some dye ost every day from the first to last, of the utmost extent of the life of man: so that every day may be the last to any one; and whose then will be all their treasures of earthly things. And the Relief which men have against the tormenting fears that the frailty of their condition doth expose them unto, is no whit better than their troubles. It is sinful security, which gives the fulness of their misery an advantage to surprize them, and themselves an advantage to aggravate that misery, by the increase of their sin. In the mean time spes sibi quisque; every ones hope is in himself alone; which makes it perpetually like the giving up of the ghost. Surely the contentment that dying man can take in dying things, is very contemptible. We must not stay to discover the miseries of the life of man, and the weakness of the comforts and joyes of it: But what ever they be, what becomes of them, when they have serious thoughts of their present frailty, and future Eternity? This following Eternity is like Pharaohs lean kine, which immediately devours all the fat pleasures of this present life, and yet continues as lean and miserable as ever. The Eternal misery of men will not be in the least eased, yea, it will be greatned by the Enjoyments of this life, when once it hath devoured them. And this is the portion of them that have no interest in the Eternity and Immutability of the Son of God. Their present frailty makes them continually fear Eternity, and their fear of Eternity embitters all things that they should use for the relief of their frailty; and that security which they provide against both, encreaseth their misery, by sin here, and suffering hereafter.
2. This also will teach us how to use these earthly things; how dying Persons should use dying creatures. That is, to use them for our present service and necessity, but not as those that look after rest or satisfaction in them, which they will not afford us. Vse the world, but live on Christ.
3. Not to despond under a sense of our present frailty; we see what blessed relief is provided against our fainting on that account.
Verse XIII.
THe next Verse contains the last Testimony produced by the Apostle for the confirmation of the Preheminence of the Lord Christ above Angels, in the words ensuing.
Ver. 13.
foreign.
There is no difference about the reading of these words. As they are here expressed by the Apostle, so are they in the Translation of the LXX, and the Original Text is exactly rendred by them.