Exercitation on Hebrews, Biblical exegesis · Chapter 1 · Exposition of verse 5
Verse 3.
Who being the Brightness of Glory, and the express image of his Person, and upholding (or disposing of) all things by the word of his power, having by himself purged our sins, sate down on the right hand of the Majesty on high.
THe Apostle proceeds in his Description of the Person in whom God spake in the Revelation of the Gospel; ascending unto such a manifestation of him, as that they might understand his Eminency above all formerly used in the like Ministrations; as also how he was pointed out and shaddowed by sundry Types and Figures under the Old Testament.
Of this Description there are three Parts: The first declaring What he is; the second What he doth, or did; and the third the Consequent of them both, in what he enjoyeth.
Of the first Part of this Description of the Messiah, there a…e two Branches, or it is two wayes expressed; For he affirms of him, First, That he is the Brightn…ss, Beam or Splendor of the Glory; and Secondly, the express image, or character of his Fathers Person.
In the second also there are two things assigned unto him: The former relating unto his Power; as he is the Brightness of Glory; he sustaineth, or ruleth and disposeth of all things by the Word of his Power: T…e latter unto his Love and Work of Mediation; by himself, or in his own Person, he hath purged our sins.
His present and perpetual Enjoyment, as a consequent of what he was and did, or doth, is expressed in the last words; he sate down at the right hand of the Majesty on high.
Some of these Expressions may well be granted to contain some of those foreign, Things hard to be understood, which Peter affirms to be in this E…istle of Paul, 2 Epist. 3.16. which unstable and unlearned men have in all Ages wrested unto their own destruction. The Things intended are unquestionably sublime and Mysterious. The Terms wherein they are expressed are rare, and no where else used in the Scripture to the same purpose; some of them not at all, which deprives us of one great help in the Interpretation of them. The Metaphors used in the Words, or Types alluded unto by them, are abstruse and dark; so that the difficulty of discovering the true, precise, and genuine meaning of the Holy Ghost in them is such, as that this verse, at least some part of it, may well be reckoned among those places which the Lord hath left in his Word, to exercise our Faith and Diligence and Dependance on his Spirit, for a right Understanding of them. It may be indeed, that from what was known and acknowledged in the Judaical Church, the whole intention of the Apostle was more plain unto them, and more plainly and clearly delivered, than now it seemeth unto us to be, who are deprived of their Advantages. However both to them and us, the things were and are deep and Mysterious. And we shall desire to handle, (as it becometh us) both Things and Words with Reverence and Godly fear, looking up unto him for Assistance, who alone can lead us into all Truth.
We begin with the double Description given us of the Lord Christ at the entrance of the Verse, as to What he is in himself; and here a double Difficulty presents it self unto us; First, In general unto what Nature in Christ, or unto what of Christ, this Description doth belong: Secondly, what is the particular meaning and importance of the Words or Expressions themselves.
For the First, Some assert, that these words intend only the Divine Nature of Christ, wherein he is Consubstantial with his Father. Herein as he is said to be, God of God, and Light of Light, (an expression doubtless taken from hence) receiving as the Son his Nature and subsistence from the Father, so fully and absolutely as that he is every way the same with him in respect of his Essence, and every way like him in respect of his Person; so he is said to be the brightness of his Glory, and the Character of his Person on that account. This way went the Antients generally; and of Modern Expositors very many; as Calvin, Brentius, Marlorat, Rollocus, Gomarus, Paraeus, Estius, Tena, A Lapide, Rihera, and sundry others.
Some think that the Apostle speaks of him as Incarnate; as he is declared in the Gospel, or as preached to be the Image of the invisible God, 2 Cor. 4.4. And these take three wayes in the Explication of the words, and their Application of them unto him.
First, Some affirm that their meaning is, that whereas God is in himself infinite and incomprehensible, so that we are not able to contemplate on his Excellencies, but that we are overpowred in our minds with their Glory and Majesty, he hath in Christ the Son as incarnate, contemperated his infinite Love, Power, Goodness, Grace, Greatness and Holiness, unto our Faith, Love and Contemplation, they all shining forth in him, and being eminently expressed in him; so Beza.
Secondly, Some think that the Apostle pursues the Description that he was entered upon of the Kingly Office of Jesus Christ, as Heir of all; and that his being exalted in Glory unto Power, Rule and Dominion, expressing and representing therein the Person of his Father, is intended in these words; so Camero.
Thirdly, Some refer these words to the Prophetical Office of Christ; and say that he was the Brightness of Gods Glory, &c. by his revealing and declaring of the Will of God unto us, which before was done darkly only, and in shadows. So the Socinians generally; though Schlictingius refer the Words unto all that similitude, which they fancy to have been between God, and the man Christ Jesus, whilest he was in the earth; and therefore renders the Participle foreign, not by the present, but praeterimperfect tense; who was, that is, whilest he was on the Earth, though as he sayes, not exclusively unto what he is now in Heaven.
I shall not examine in particular the Reasons that are alledged for these several Interpretations; but only propose and confirm that sense of the place, which on full and due consideration, appears, as agreeable unto the Analogie of Faith, so expresly to answer the Design and intendment of the Apostle; wherein also, the unsoundness of the two last branches or wayes of applying the second Interpretation, with the real coincidence of the first, and first branch of the latter Exposition, will be discovered. To this End the following Positions are to be observed.
First, It is not the direct and immediate design of the Apostle to treat absolutely of either Nature of Christ, his Divine or Humane; but only of his Person. Hence though the things which he mentioneth and expresseth, may some of them belong unto, or be the Properties of his Divine Nature, some of his Humane, yet none of them are spoken of as such, but are all considered as belonging unto his Person. And this solves that difficulty which Chrysostom observes in the Words, and strives to remove by a similitude; namely, that the Apostle doth not observe any Order or Method, in speaking of the Divine and Humane Natures of Christ distinctly one after another; but first speaks of the one, then of the other, and then returns again to the former, and that frequently: But the Truth is, he intends not to speak directly, and absolutely of either nature of Christ; but treating ex professo of his Person, some things that he mentions concerning him, have a special Foundation in, and respect unto his Divine Nature; some in and unto his Humane, as must every thing that is spoken of him. And therefore the Method and Order of the Apostle is not to be enquired after in what relates in his expressions to this or that Nature of Christ, but in the Progress that he makes in the description of his Person and Offices, which alone he had undertaken.
Secondly, That which the Apostle principally intends in and about the Person of Christ, is to set forth his Dignity, Preeminence, and Exaltation above all; and that not only consequentially, to his discharge of the Office of Mediator, but also antecedently, in his worth, fitness, ability and suitedness to undertake and discharge it, which in a great measure depended on, and flowed from his Divine Nature.
3. These things being supposed, we observe thirdly, That as these Expressions are none of them singly, much less in that conjunction wherein they are here placed, used concerning any other but Christ only; so they do plainly contain and express things that are more sublime and glorious, than can by the Rule of Scripture, or the Analogy of faith, be ascribed unto any meer creature, however used or exalted. There is in the word evidently a comparison with God the Father; he is infinitely glorious, Eternally subsisting in his own Person; and the Son is the brightness of his glory, and the express image of his person. Angels are called the sons of God, are mighty in power, and excellent in created glory; but when they come to be compared with God, it is said they are not pure in his sight, and he chargeth them with folly; Job 4.18. And they cover their faces at the brightness of his glory, Isa. 6.2. So that they cannot be said so to be. Man also was created in the image of God, and is again by grace renewed thereunto, Ephes. 4.23, 24. But to say a man is the express image of the Person of God the Father, is to depress the glory of God by Anthropomorphism. So that unto God asking that question, Whom will ye compare unto me, and whom will you liken me unto? we cannot answer of any one who is not God by nature, that he is the brightness of his glory, and the express image of his person.
Fourthly, Though the design of the Apostle in general be to shew how the Father expressed and declared himself unto us in the Son; yet this could not be done without manifesting what the Son is in himself, and in reference unto the Father, which both the expressions do in the first place declare. They express him such an one, as in whom the infinite Perfections and Excellencies of God are revealed unto us. So that the first Application of the words, namely to the Divine Nature of Christ, and the first Branch of the second, considering him as incarnate, are very well consistent; as A Lapide grants, after he had blamed Beza for his interpretation. The first direction then given unto our faith in these words, is, by what the Son is in respect of the Father, namely, the Brightness of his glory, and the express image of his person; whence it follows, that in him being incarnate, the Fathers glory and his person are e…essed and manifested unto us.
Fifthly, There is nothing in these words that is not applicable unto the Divine Nature of Christ. Some, as we have shewed, suppose that it is not that which is peculiarly intended in the words; but yet they can give no reason from them, nor manifest any thing denoted by them, which may not be conveniently applied thereunto. I say, what ever can be proved to be signified by them, or contained in them, if we will keep our selves within the bounds of that holy reverence which becomes us in the contemplation of the Majesty of God, may be applied unto the Nature of God as existing in the person of the Son. He is in his Person distinct from the Father, another, not the Father, but yet the same in Nature, and this in all glorious Properties and Excellencies. This Oneness in Nature, and Distinction in Person, may be well shadowed out by these Expressions, He is the brightness of his glory, and the express image of his person. The Boldness and Curiosity of the Schoolmen, and some others, in expressing the way and manner of the Generation of the Son, by similitudes of our understanding and its Acts, declaring how he is the Image of the Father in their terms, are intollerable, and full of offence. Nor are the rigid impositions of those Words and Terms, in this matter which they, or others, have found out to express it by, of any better nature. Yet I confess, that supposing with some, that by the first expression here used, the brightness of glory, the Apostle intends to set forth unto us the Relation of the Son to the Father, by an allusion unto the Sun and its Beams, or the Light of Fire in Iron, some relief may thence be given unto our weak understandings in the Contemplation of this Mysterie, if we observe that one known Rule, whose use Chrysostome urgeth in this place, namely, that in the use of such Allusions, every thing of imperfection is to be removed in their Application unto God. A few instances we may give unto this purpose, holding our selves unto an Allusion to the Sun and its Beams.
1. As the Sun in comparison of the Beam is of it self, and the Beam of the Sun; so is the Father of himself, and the Son of the Father. 2. As the Sun, without diminution or partition of its substance, without change or alteration in its nature, produceth the Beam; so is the Son begotten of the Father. 3. As the Sun in Order of Nature is before the Beam, but in time both are coexistent; so is the Father in Order of Nature before the Son, though in Existence both Coeternal. 4. As the Beam is distinct from the Sun, so that the Sun is not the Beam, and the Beam is not the Sun; so is it between the Father and the Son. 5. As the Beam is never separated from the Sun, nor can the Sun be without the Beam; no more can the Son be from the Father, nor was the Father ever without the Son. 6. As the Sun cannot be seen but by the Beam, no more can the Father but in and by the Son.
I acknowledge that these things are true, and that there is nothing in them disagreeable unto the Analogy of faith. But yet as sundry other things may be affirmed of the Sun and its Beam, whereof no tollerable Application can be made to the matter in hand; so I am not perswaded that the Apostle intended any such Comparison or Allusion, or aimed at our Information or Instruction by them. They were common people of the Jews, and not Philosophers, to whom the Apostle wrote this Epistle. And therefore either he expresseth the things that he intends, in terms answering unto what was in use among themselves to the same purpose, or else he asserts them plainly in words, as meet to express them properly by, as any that are in use amongst men. To say there is an Allusion in the words, and that the Son is not properly, but by a Metaphor the brightness of Glory, is to teach the Apostle to express himself in the things of God. For my part, I understand as much of the Nature, Glory, and Properties of the Son, in, and by this expression, He is the Brightness of Glory, as I do by any of the most accurate expressions, which men have arbitrarily invented to signifie the same thing. That he is one distinct from God the Father, related unto him, and partaker of his glory, is clearely asserted in these words, and more is not intended in them.
Sixthly, These things then being premised, we may discern the general importance of these expressions. The words themselves, as was before observed, being no where else used in the Scripture, we may receive a contribution of light unto them from those in other places, which are of their nearest alliance. Such are these and the like, We have seen his glory, the glory of the only Son of God, Joh. 1.14. He is the Image of the invisible God, Col. 1.15. The glory of God shines forth in him, 2 Cor. 4.6. Now in these and the like places, the glory of the Divine Nature is so intimated, as that we are directed to look unto the Glory of the absolutely invisible and incomprehensible God, in him Incarnate. And this in general is the mea…g and intendment of the Apostle in these expressions; the Son in whom God speaks unto us in the Revelation of the Gospel, doth in his own Person so every way answer the Excellencies and Perfections of God the Father, that he is in him expresly represented unto our Faith and Contemplation.
It remaineth then in the second place that we consider the Expressions severally, with the reasons why the Apostle thus expresseth the Divine glory of Jesus Christ. foreign; Who being the Brightness; Light, Lustre, Majesty of Glory. The Apostle, in my judgment, (which is humbly submitted unto consideration) alludes and attends unto some thing, that the people were instructed by typically under the Old Testament, in this great Mystery of the manifestation of the glory of God unto them in and by the Son, the Second Person in the Trinity. The Ark, which was the most signal Representation of the presence of God amongst them, was called his Glory. So the Wife of Phineas, upon the taking of the Ark, affirmed, that the Glory was departed, 1 Sam. 4.22. The glory is departed from Israel, for the Ark of God is taken. And the Psalmist mentioning the same thing, calls it his glory absolutely: Psal. 78.61. He gave his glory into the hand of his enemies; that is the Ark. Now on the filling of the Tabernacle with the signs of God's presence in Cloud and Fire, the Jews affirm that there was a constant foreign, a foreign, or Majestick shining glory resting on the Ark; which was the foreign, the splendor of the glory of God, in that Typical Representation of his Presence. And this was to instruct them in the way and manner whereby God would dwell amongst them. The Apostle therefore calling them from the Types, by which in much darkness they had been instructed in these Mysteries, unto the things themselves represented obscurely by them, acquaints them with what that Typical glory and splendour of it signified, namely the Eternal glory of God, with the Essential beaming and brightness of it in the Son, in and by whom the glory of the Father shineth forth unto us. So that the words seem to relate unto that way of Instruction, which was of old granted unto them.
Besides, they were wont to express their Faith in this Mystery with words unto this purpose. foreign, Glory, is sometimes put for God himself, Psal. 85.10. foreign, That glory may dwell in our land; that is, the God of glory, or glorious God. This glory the Targum calls foreign, and the Majesty of that glory foreign. See Hab. 1.8. Hence Psal. 44.25. they render those words, foreign, Why hidest thou thy face? foreign, Why takest thou away the Majesty of thy glory? as both the Venetian and Basil Bibles read the place. For the Regia have only foreign, omitting foreign. And in the Vision of Isaiah, chap. 6.1. they say it was foreign, so Kimchi, foreign, so Rashi; foreign, so the Targum. And they affirm, that it was the same which came down and appeared on Mount Sinai, Exod. 19.20. where those words, foreign And the Lord descended on mount Sinai, are rendred by Onkelos. foreign, The Majesty of God was revealed; which words, from Psal. 68. are applied by our Apostle unto the Son, Ephes. 4. foreign, then is nothing also but foreign or foreign; the Essential Presence or Majesty of the glorious God. This, saith he, is Christ the Son; and thus of old they expressed their faith concerning him.
The words, as was shewed before, denote the Divine Nature of Christ, yet not absolutely, but as God the Father in him doth manifest himself unto us. Hence is he called, foreign, or foreign, or foreign. The Word is from foreign, he dwelt. Elias in Tishbi gives us somewhat another account of the Application of that name, in the root, foreign, The Rabbins of blessed memory called the holy Ghost Shechinah, because he dwelt upon the Prophets. But that this is not so, may be observed throughout the Targum, wherein the holy Ghost is always expresly called foreign: and the Shechinah is spoken of in such places as cannot be applied unto him. But as the Fulness of the Godhead is said to dwell in the Lord Christ, foreign, Col. 1.9. and he as the only begotten Son of God, to dwell amongst us, Joh. 1.14. so is he said in the same sense to be foreign, or foreign, the Majesty, Presence, Splendor of the Glory, or the glorious God.
This then is that whereof the Apostle minds the Jews. God having promised to dwell amongst them by his glorious Presence, from whence the very name of Jerusalem was called, The Lord is there, Ezek. 48.35. he who in and under that name was with them, as sent by Jehovah, Zech. 1.8. was the Son, in whom he had now spoken unto them in these latter days. And this must needs be of weight with them, being instructed, that he who had revealed the Will of God unto them, was none other but he who had dwelt among them from the beginning, representing in all things the Person of the Father, being typically revealed unto them, as the brightness of his glory.
The Apostle addes, that he is foreign, the express figure or image of his Person; that is, of the Person of God the Father. I shall not enter into any dispute about the meaning of the word Hypostasis, or the difference between it and foreign. Many controversies about these words there were of old. And Hierom was very cautious about acknowledging three Hypostases in the Deity, and that because he thought the word in this place to denote substantia, and of that mind are many still, it being so rendred by the Vulgar Translation. But the consideration of these vexed Questions tending not to the opening of the design of the Apostle and meaning of the holy Ghost in this place, I shall not insist upon them. The
1. Hypostasis of the Father, is the Father himself. Hereof, or of him, is the Son said to be the express image. As is the Father, so is the Son. And this agreement, likeness and conveniency, between the Father and the Son, is Essential, not Accidental; as those things are between relations finite and corporeal. What the Father is, doth, hath; that the Son is, doth, hath; or else the Father as the Father could not be fully satisfied in him, nor represented by him.
2. By Character two things seem to be intended. 1. That the Son in himself is foreign, in the likeness of God, Phil. 2.6. 2. That unto us he is foreign, the image of God, representing him unto us, Col. 1.16. For these three words are used of the Lord Christ in respect unto God the Father; foreign; and their use seems thus to difference them. 1. That is said of him, foreign, being existing, subsisting in the form of God; that is, being so, essentially so; for there is no foreign, or Form in the Deity, but what is Essential unto it. This he was absolutely, antecedently unto his Incarnation. The whole Nature of God being in him, and consequently he being in the Form of God. 2. In the Manifestation of God unto us, he is said to be foreign, Col. 1.16. The image of the invisible God; because in him, so partaker of the Nature of the Father, do the Power, Goodness, Holiness, Grace, and all other glorious Properties of God shine forth, being in him represented unto us, 2 Cor. 4.6. And both these seem to be comprised in this word, foreign; both that the whole Nature of God is in him, as also that by him God is declared and expressed unto us.
Neither were the Jews of old ignorant of this notion of the Son of God. So Philo expresseth their sense, de confusione linguarum, foreign; If any one be not yet worthy to be called the Son of God, yet endeavour thou to be conformed unto his first begotten Word, the most antient Angel, the archangel with many names; for he is called the Beginning, the name of God, the man according to the Image of God, the Seer of Israel. And again, foreign. For if we are not meet to be called the sons of God, let us be so of his eternal Image, the most sacred Word; for that most antient Word is the Image of God. Thus he; expressing some of their conceptions concerning this Eternal character of the Person of the Father.
We have seen what it is, that is intended in this Expression; and shall only adde thereunto a consideration of that, from whence the Expression is taken. The ordinary ingraving of Rings, or Seals, or Stones, is generally thought to be alluded unto. It may be also, that the Apostle had respect unto some Representation of the glory of God by Ingraving amongst the Institutions of Moses. Now there was scarcely any thing of old that more gloriously represented God, than that of the Ingraving of his Name on a plate of gold to be worn on the front of the Mitre of the High priest; at the sight whereof, the great Conqueror of the East fell down before him. Mention of it we have, Exod. 28.36. Thou shalt make a plate of pure gold, and grave upon it, like the ingraving of a signet, foreign, Holiness of Jehovah, or to Jehovah. Here was that Name of God which denotes his Essence and Being characterized, and ingraven to represent his Holiness and glory to the people. And Aaron was to wear this ingraven Name of God on his fore-head, that he might bear the iniquity of the holy things and gifts of the children of Israel; which could really be done only by him who was Jehovah himself. And thus also when God promiseth to bring forth the Son, as the corner stone of the Church, he promiseth to ingrave upon him the seven eyes of the Lord, Zech. 3.9. or the perfection of his Wisdom and Power to be expressed unto the Church in him. There having been then this Representation of the presence of God, by the character or ingraving of his glorious Name upon the plate of gold, which the High priest was to wear that he might bear iniquities; the Apostle lets the Hebrews know, that in Christ the Son is the real accomplishment of what was typified thereby, the Father having actually communicated unto him his Nature denoted by that name, whereby he was able really to bear our iniquities, and most gloriously represent the Person of his Father unto us.
And this, with submission to better judgments, do I conceive to be the design of the Apostle, in this his description of the Person of Jesus Christ. It pleased the holy Ghost herein, to use these terms and expressions, to mind the Hebrews how they were of old instructed, though obscurely, in the things now actually exhibited unto them; and that nothing was now preached or declared, but what in their Typical Institutions they had before given their assent unto.
We have been somewhat long in our Explication of this description of the Person of the Son of God; yet, as we suppose, not any longer than the nature of the things treated of, and the manner of their expression, necessarily required us to be. We shall therefore here stay a while, before we proceed to the ensuing words of this verse, and take some observation from what hath been spoken for our direction and refreshment in our passage.
Observe. 1. All the glorious Perfections of the Nature of God, do belong unto, and dwell in the person of the Son. Were it not so, he could not gloriously represent unto us the Person of the Father; nor by the Contemplation of him, could we be led to an acquaintance with the Person of the Father. This the Apostle here teacheth us, as in the Explication of the words we have manifested. Now because the confirmation of this allusion depends on the proofs and testimonies given of and unto the Divine Nature of Christ, which I have else-where largely insisted on, and vindicated from Exceptions, I shall not here reassume that task; especially considering that the same Truth will again occur unto us.
Observ. 2. The whole Manifestation of the Nature of God unto us, and all communications of grace, are immediately by and through the Person of the Son. He represents him unto us, and through him, is every thing that is communicated unto us from the fulness of the Deity conveyed.
There are sundry signal instances wherein God reveals himself, and communicates from his own infinite fulness unto his creatures; and in all of them he doth it immediately by the Son. 1. In the Creation of all things. 2. In their Providential rule and disposal. 3. In the revelation of his Will, and institution of Ordinances. 4. In the communication of his Spirit and Grace. In none of which is the Person of the Father any otherwise immediately represented unto us, than in and by the Person of the Son.
1. In the Creation of all things, God both gave them their Being, and imparted unto them of his Goodness, and manifested his Nature unto those that were capable of an holy Apprehension of it. Now all this God did immediately by the Son; not as a subordinate Instrument, but as the principal Efficient, being his own Power and Wisdom. This we have manifested in our Explication of the last words of the Verse fore-going. In express testimony hereunto, see Joh. 1.3. Col. 1.16. 1 Cor. 8.6. The Son, as the Power and Wisdom of the Father, made all things; so that in that work, the glory of the Father shines forth in him, and no otherwise: By him was there a communication of Being, Goodness and Existence unto the Creation.
2. In the providential Rule and disposal of all things created, God farther manifests hims…lf if unto his creatures, and farther communicates of his goodness unto them. That this also is done in and by the Son, we shall farther evidence in the explication of the next words of this verse.
3. The matter is yet more plain, as to the Revelation of his Will, and the institution of Ordinances from first to last. It is granted, that after the entrance of sin, God doth not graciously reveal, nor communicate himself unto any of his creatures but by his Son. This might fully be manifested by a consideration of the first promise, the foundation of future Revelations and Institutions, with an induction of all ensuing instances. But whereas all Revelations and Institutions springing from the first promise, are compleated and finished in the Gospel, it may suffice to shew, that what we assert is true, with peculiar reference thereunto. The testimonies given unto it are innumerable. This is the substance and end of the Gospel, to reveal the Father by and in the Son unto us, to declare that through him alone we can be made partakers of his grace and goodness; and that no other way we can have either acquaintance or communion with him, see Joh. 1.18. The whole end of the Gospel is to give us the knowledge of the glory of God in the face of Jesus Christ, 2 Cor. 4.6. that is, the glory of the invisible God, whom none hath seen at any time, 1 Tim. 6.16. 1 Joh. 4.12. that is, to be communicated unto us. But how is this to be done, absolutely and immediately as it is the glory of the Father? no, but as it shines forth in the face of Jesus Christ; or as it is in his Person manifested and represented unto us: for he is, as the same Apostle in the same place, v. 4. the image of God. And herein also, as to the communication of Grace and the Spirit, the Scripture is express, and believers are daily instructed in it. See Col. 1.17. Joh. 1.16. especially 1 Joh. 5.11, 14. Now the grounds of this Order of the things lies,
1. In the Essential Inbeing of the Father and the Son. This our Saviour expresseth, Joh. 10.38. The Father is in me, and I in him; the same Essential Properties and Nature being in each of the persons, by vertue thereof their Persons also are said to be in each other. The Person of the Son is in the Person of the Father; not as such, not in or by its own personality, but by union of its Nature and Essential Properties, which are not alike, as the Persons are, but the same in the one and the other. And this Inbeing of the Father in the Son, and of the Son in him, our Saviour affirms to be manifested by the works that he wrought, being wrought by the power of the Father, yet as in him, and not as in the Father immediately. See to the same purpose chap. 14.10, 11. and chap. 17.21.
2. The Father being thus in the Son, and the Son in the Father, whereby all the glorious Properties of the one do shine forth in the other, the order and Oeconomy of the blessed Trinity in Subsistence and Operation, requires that the manifestation and communication of the Father unto us, be through and by the Son. For as the Father is the Original and Fountain of the whole Trinity as to subsistence, so as to Operation he works not but by the Son, who having the Divine Nature communicated unto him by Eternal Generation, is to communicate the Effects of the Divine Power, Wisdom and Goodness by temporary Operation. And thus he becomes the brightness of his Father's glory, and the express image of his person; namely by the receiving his glorious Nature from him, the whole and all of it, and expressing him in his works of nature and grace unto his creatures.
3. Because in the dispensation and councel of Grace, God hath determined, that all communication of himself unto us, shall be by the Son, as incarnate. This the whole Gospel is given to testifie. So that this truth hath its foundation in the very subsistence of the Persons of the Deity, is confirmed by the Order and Operation, and Voluntary Disposition in the Covenant of Grace.
And this discovers unto us, first, The Necessity of coming unto God by Christ. God in himself is said to be in thick darkness, as also to dwell in Light, whereunto no creature can approach; which expressions though seeming contrary, yet teach us the same thing, namely the infinite distance of the Divine Nature from our apprehensions and conceptions; no man having seen God at any time. But this God, invisible, eternal, incomprehensibly glorious, hath implanted sundry characters of his Excellencies, and left footsteps of his bless…d Properties on the things that he hath made, that by the Consideration and Contemplation of them, we might come to some such Acquaintance with him, as might encourage us to fear and serve him, and to make him our utmost End. But these Expressions of God in all other things, besides his Son Christ Jesus, are all of them partial, revealing only something of him, not All that is necessary to be known, that we may live unto him here, and enjoy him hereafter; and obscure, not leading us unto any perfect stable knowledge of him. And hence it is, that those who have attempted to come unto God by the light of that manifestation which he hath made of himself, any other way than in and by Christ Jesus, have all failed and come short of his glory. But now the Lord Christ being the Brightness of his glory, in whom his glory shines out of the immense Darkness that his Nature is enwrapped in unto us, and beams out of that inaccessible light which he inhabits; and the express image of his Person, representing all the perfections of his Person, fully and clearly unto us, in him alone, can we attain a saving Acquaintance with him. On this account he tells Philip, Joh. 14.9. He that hath seen me, he hath seen the Father; the reason of which assertion, taken from the mutual inbeing of Father and Son, and his expression of his mind and glory, he asserts in the next verses. He then is the only way and means of coming unto the knowledge and enjoyment of God; because in and by him alone, is he fully and perfectly expressed unto us. And therefore, this, secondly, is our great Guide and direction in all our endeavours after an acceptable access unto him. Would we come to that acquintance with the Nature, Properties, and Excellencies of the Father, which poor, weak, finite creatures are capable of attaining in this world, which is sufficient that we may love him, fear him, serve him and come unto the enjoyment of him; would we know his Love and Grace, would we admire his Wisdom and Holiness; let us labour to come to an intimate and near acquaintance with his Son Jesus Christ, in whom all these things dwell in their fulness, and by whom they are exhibited, revealed, unfolded unto us. Seek the Father in the Son; out of whom, not one Property of the Divine Nature can be savingly apprehended, or rightly understood; and in whom they are all exposed to our faith and spiritual contemplation. This is our Wisdom, to abide in Christ, to abide with him, to learn him, and in him we shall learn, see and know the Father also.
foreign. Unto the Description of the Person, the Apostle returns unto an Assertion of the Power of Christ the Son of God, and therein makes his Transition from the Kingly and Prophetical, unto his Sacerdotal Office, on all which he intends afterwards to inlarge his Discourse.
He sh…wed before, that by him the Worlds were created; whereunto as a farther evidence of his glorious Power, and of his continuance to act suitably unto that beginning of his exercise of it, he addes, that he also abides to uphold, or rule and dispose of all things, so made by him.
For the Explication of these words, two things are to be enquired after; First, How, or in what sense Christ is said to uphold or rule all things. Secondly, How he doth it by the Word of his power.
foreign is taken by Expositors in a double sense, and accordingly variously rendred in Translations. Some render it by upholding, supporting, bearing, carrying. And these suppose it to express that infinite Divine Power, which is exerted in the conservation of the Creation, keeping it from sinking into its Original of confusion and nothing. Hereof our Saviour saith, My Father worketh hitherto, foreign, or yet; and I work: that is, in the providential sustentation of all things made at the beginning. And this, saith Chrysostom on this place, is a greater work than that of the Creation. By the former, all things were brought forth from nothing; by the latter are they preserved from that return unto nothing, which their own nature, not capable of existence without dependance on their first cause, and their perpetual conflict by contrariety of Qualities, would precipitate them into.
2. Some take the word to express his ruling, governing, and disposing of all things by him made, and (which is supposed) sustained; and so it may deno…e the putting forth of that power over all things which is given unto the Son as Mediator; or else that providential rule over all, which he hath with his Father; which seems rather to be intended, because of the way expressed whereby he exerciseth this Rule, namely, by the Word of his Power.
The use of the word foreign is not so obvious in this latter sense, as it is in the former. As in the Proverb, foreign. But I see no reason why we should suppose an inconsistency in these senses, and not rather conclude that they are both of them implyed. For as absolutely it is the same Divine Power and Providence which is exercised in the upholding, and the ruling or disposing of all things; so all Rule and Government is a matter of weight and burden; and he who rules or governs others, is said to bear or carry them. So Moses expresseth his Rule of the People in the Wilderness, Numb. 11.11, 12. Thou hast put, saith he, foreign the weight or burden of this people upon me, and thou hast said, foreign, bear or carry them in thy bosome. And hence from foreign, to bear or carry, is foreign a Prince or Ruler, that is, one that carries and bears the burden of the people, that upholds and rules them. To bear then, or uphold, and to rule and dispose, may be both well intended in this word; as they are both expressed in that Prophesie of Christ, Isa. 9.6. The rule or government shall be on his shoulder; that together with his Power and Rule he may sustain and bear the weight of his people. Only whereas this is done amongst men with much labour and travel, he doth it by an inexpress…ble facility, by the Word of his Power. And this is safe, to take the expression in its most comprehensive sense.
But whereas the phrase of speech it self is no where else used in the New Testament, nor is foreign applied unto any such purpose else where, (though once foreign be taken for actus or agitatus 1 Pet. 1.) we may enquire what word it was among the Hebrews that the Apostle intended to express, whereby they had formerly been instructed in the same matter.
1. It may be he intended foreign, a participle from foreign, to sustain, to bear, to endure; as Mal. 3.2. it signifies also to feed, nourish and cherish; 1 King. 4.7. Ruth 4.15. Zech. 11.16. foreign, that is, foreign, sustinens, nutriens omnia, sustaining and cherishing all things. But this word hath no respect unto Rule or disposal. And in this sense, as the work of Creation is eminently ascribed unto the Father, who is said to make all things by the Son, so that of the preservation and cherishing of all things is here peculiarly assigned unto the Son. And this is not unsuitable unto the analogy of faith. For it was the power of God that was eminently exalted, and is conspicuously seen in the work of Creation, as the Apostle declares, Rom. 1.20. although that power was accompanied also with infinite wisdom; and it is the wisdom of God that is most eminently manifested in the preservation of all things, though that wisdom be also exercised in power infinite. At least in the contemplation of the works of the Creation, we are lead by the wonder of the infinite Power whereby they were wrought, to the consideration of the Wisdom that accompanied it; and that which in the works of Providence first presents it self unto our minds, is the infinite Wisdom whereby all things are disposed; which leads us also to the admiration of the Power expressed in them. Now it is usual with the Scripture to assign the things wherein Power is most eminent, unto the Father; as those wherein Wisdom is most conspicuously exalted, unto the Son, who is the Eternal Wisdom of the Father. And this sense is not unsuitable unto the Text:
2. foreign is another word that may be intended, and this denotes a bearing like a Prince in Government; as foreign. And in this sense the word ought to be referred unto Christ as Mediator, entrusted with Power and Rule by the Father. But neither the words nor Context will well bear this sense. For, 1. It is mentioned before, where it is said that he is appointed heir of all; and it is not likely that the Apostle in this summary description of the Person and Offices of the Messiah, would twice mention the same thing under different expressions. 2. The particle foreign added unto foreign, refers us to the beginning of this verse, foreign— foreign— who being the brightness of glory, and bearing all things. So that these things must necessarily be spoken of him in the same respect; and the former, as we have shewed, relateth unto his Person in respect of his Divine Nature, so therefore doth the latter, and his acting therein.
3. There is yet another word, which I suppose the Apostle had a principle aim to express, and this is foreign is properly to ride, to be carried, to be carried over; and it is frequently, though metaphorically used concerning God himself; as Deut. 33.26. foreign riding on the heavens; on the clouds, Isa. 19.1. on the wings of the wind, Psal. 18. and Psal. 68.5. whereby his Majesty, Authority and Government is shadowed out unto us. And hence also the word signifies to administer, dispose, govern or praeside in and over things.
Thus in Ezekiel's Vision of the glorious providence of God in ruling the whole Creation, it is represented by a Chariot (foreign) of (foreign) Cherubims. The foreign Cherubims with their wheels made that Chariot, over which sate the God of Israel, in his disposing and ruling of all things. And the words themselves have that affinity in signification, which is frequently seen among the Hebrew Roots, differing only in the transposition of one letter. And the description of him who sat above the Cherubims of Providence, Ezek. 1.10. is the same with that of John, Revel. 4. Now God in that Vision is placed foreign, as governing, ruling, influencing all second Causes, as to the orderly Production of their Effects, by the communication of life, motion and guidance unto them. And though this divine Administration of all things be dreadful to consider, the rings of the wheels being high and dreadful, chap. 1.18. and the living creature ran as the appearance of a flash of lightning, v. 14. as also full of entanglements, there being to appearance cross wheels, or wheels within wheels, v. 16. which are all said to be rolling, chap. 10.13. yet it is carried on in an unspeakable Order, without the least Confusion, chap. 1. v. 17. and with a marvellous facility, by a meer intimation of the Mind and Will of him who guides the whole; and that because there was a living powerful spirit, passing through all, both living creatures and wheels, that moved them speedily, regularly and effectually, as he pleased; that is, the Energetical Power of divine Providence, animating, guiding and disposing the whole, as seemed good unto him.
Now all this is excellently expressed by the Apostle in these words. For as that power which is in him that sits over the Chariot, influencing and giving existence, life, motion and guidance unto all things, is clearly expressed by foreign, upholding and disposing of all things, that is, foreign; so is the exercise and issuing of it forth by the spirit of life in all things to guide them certainly and regularly, by those words, foreign, by the word of his power; both denoting the unspeakable facility of omnipotent power in its operations. And Kimchi on the 6 of Isaiah affirms, that the vision which the Prophet had was of the glory of God, that Glory which Ezekiel saw in the likeness of a man; which we find applied unto the Lord Christ. Joh. 12.42.
I shall only adde, that in Ezekiel's vision, the voice of the Quadriga of the living creatures in its motion, was as the voice foreign, omnipotentis, praepotentis, sibi sufficientis, of the Almighty, the Powerful, the All, or Self-sufficient, which is also fully expressed in this of the Apostle, bearing, upholding, disposing of all things.
Our next enquiry is after the manner whereby the Son thus upholdeth and disposeth of all things. He doth it by the word of his power. foreign in the New Testament is used in the same latitude and extent with foreign in the Old. Sometimes it denotes any matter or thing, be it good or evil; as Matth. 5.11, 12, 36.18.16. Mark 9.22. Luke 1.37.2.15.18.34. A word of blessing by providence, Matth. 4.4. any word spoken, Matth. 26.75.27.14. Luke 9.45. of promise, Luke 1.38. And foreign, blasphemous words, Acts 6.11. The Word of God, the Word of Prophesie, Luke 3.2. Rom. 10.17. Ephes. 5.12.6.17. 1 Pet. 1.25. An Authoritative command, Luke 5.5. In this Epistle it is used variously; in this only it differs from foreign, that it never denotes the Eternal or Essential Word of God. That which in this place is denoted by it, with its adjunct of foreign, is the foreign, or the Divine Power, executing the Counsels of the Will and Wisdom of God; or the Efficacy of God's providence, whereby he worketh and effecteth all things according to the counsel of his will. See Gen. 1.3. Psal. 47.15, 18. Psal. 148.8. Isa. 30.31. And this is indifferently expressed by foreign and foreign. Hence the same thing which Paul expresseth by the one of them, Heb. 11.3. foreign; By faith we know that the heavens were made by the Word of God; Peter doth by the other, 2 Pet. 3.5. foreign.
Now this Efficacy of Divine Providence, is called the Word of God; to intimate, that as Rulers accomplish their will by a Word of command, in and about things subject to their pleasure, Matth. 8.9. so doth God accomplish his whole mind and will in all things by his Power. And therefore foreign, of his power, is here added by way of difference and distinction, to shew what word it is that the Apostle intends. It is not foreign, the Essential Word of God, who is the Person spoken of; nor foreign, the Word spoken by him in the revelation of himself, his mind and will; but a Word that is effectual and operative, namely, the putting forth of his Divine Power, with easiness and Authority accomplishing his Will and Purpose in and by all things.
This in the Vision of Ezekiel is the communication of a spirit of life to the Cherubs and Wheels, to act and move them as seems good to him by whom they are guided. For as it is very probable, that the Apostle in these words, setting forth the Divine Power of the Son in ruling and governing the whole Creation, did intend to mind the Hebrews, that the Lord Christ the Son is he who was represented in the form of a man unto Ezekiel, ruling and disposing of all things, and the foreign, the Almighty, whose voice was heard amongst the Wheels; so it is most certain that the same thing is intended in both places. And this expression of upholding or disposing of all things by the word of his power, doth fully declare the glorious providence emblematically expressed in that Vision. The Son being over all things made by himself, as on a Throne over the Cherubims and Wheels, influenceth the whole Creation with his Power, communicating unto it respectively subsistence, life and motion, acting, ruling and disposing of all according to the counsel of his own will.
This then is that which the Apostle assigns unto the Son, thereby to set out the dignity of his Person, that the Hebrews might well consider all things before they deserted his Doctrine. He is one that is partaker essentially of the Nature of God, being the brightness of glory, and the express image of his Father's Person, who exerciseth and manifesteth his divine Power, both in the creation of all things, as also in the supportment, rule and disposal of all, after they are made by him. And hence will follow, as his Power and Authority to change the Mosaical Institutions, so his Truth and Faithfulness in the Revelation of the Will of God by him made, which it was their duty to embrace and adhere unto.
The several passages of this Verse are all of them conjoyned by the Apostle, and used unto the same general end and purpose; but themselves are of such distinct senses and importance, considered absolutely and apart, that we shall in our passage take out the Observations which they singly afford unto us.
And from these last words we may learn.
1. Our Lord Jesus Christ as the Son of God, hath the weight of the whole Creation upon his hand, and disposeth of it by his Power and Wisdom.
2. Such is the nature and condition of the Vniverse, that it could not subsist a moment, nor could any thing in it act regularly unto its appointed end, without the continual supportment, guidance, influence and disposal of the Son of God.
We may briefly consider the sum of both these joyntly, to manifest the Power and Care of Christ over us, as also the weak dependent condition of the whole Creation in and by it self. The things of this Creation can no more support act and dispose themselves, then they could at first make themselves out of nothing. The greatest cannot conserve it self by its Power, or Greatness, or Order; nor the least by its distance from Opposition. Were there not a mighty hand under them all and every one, they would all sink into confusion and nothing; did not an effectual Power influence them, they would become a slothful heap. It is true, God hath in the creation of all things implanted in every particle of the Creation, a special natural inclination and disposition, according unto which it is ready to act, move, or work regularly; but he hath not placed this Nature and Power absolutely in them, and independently of his own Power and Operation. The Sun is endued with a nature to produce all the glorious effects of Light and Heat, that we behold or conceive; the Fire to burn, the Wind to blow, and all creatures also in the like manner; but yet neither could Sun, or Fire, or Wind preserve themselves in their being, or retain the principles of their Operations, did not the Son of God, by a constant continual emanation of his eternal Power uphold and preserve them; nor could they produce any one effect by all their actings, did not he work in them, and by them. And so is it with the sons of men, with all Agents what ever, whether natural and unnecessary, or free, and proceeding in their operations by election and choice. Hence Paul tells us, that in God we live, and move, and have our being, Acts 17.28. He had before asserted, that he had of one bloud made all nations, v. 26. That is, all men of one, whom he first created; to which he addes, that we may may know that he hath not so left us, to stand by our selves on that first foundation, or that we have any Power or Ability being made, to do or act any thing without him, that in him, that is in his Power, Care, Providence, and by vertue of his effectual influence, our lives are supported and continued, that we are acted, moved, and enabled thereby to do all we do, be it never so small, wherein there is any effect of life or motion So Daniel tells Belshazzar, that his breath and all his ways were in the hand of God, Dan. 5.23. His breath in the supportment and continuance of his Being; and his ways in his effectual guidance and disposal of them. Peter speaks to the same purpose in general, concerning the fabrick of the Heavens, Sea, and Earth, 2 Pet. 3.5.
Now what is thus spoken of God in general, is by Paul particularly applied unto the Son. Col. 1.16, 17. All things were created by him, and for him, and he is before all things, and by him all things consist. He did not only make all things, as we have declared, and that for himself and his own glory, but also he continues in the head of them; so that by him, and by his Power, they consist, are preserved in their present state and condition, kept from dissolution, in their singular existence, and in a consistency among themselves.
And the reason hereof is taken, first, from the limited, finite, dependent condition of the Creation, and the absolute necessity that it should be so. It is utterly impossible and repugnant to the very nature and being of God, that he should make, create, or produce any thing without himself, that should have either a self-subsistence, or a self-sufficiency, or be independent on himself. All these are natural and Essential Properties of the Divine Nature; where they are, there is God, so that no creature can be made partaker of them: Where we name a creature, we name that which hath a derived and dependant Being. And that which cannot subsist in and by it self, cannot act so neither.
Secondly, The Energetical Efficacy of God's Providence joyned with his infinite Wisdom in caring for the works of his own hands, the product of his Power, requires that it should be so. He worketh yet. He did not create the world, to leave it to an uncertain event; to stand by, and to see what would become of it, to see whether it would return to its primitive nothing, of which cask it always smells strongly; or how it would be tossed up and down by the adverse and contrary Qualities which were implanted in the severals of it: But the same Power and Wisdom that produced it, doth still accompany it, powerfully piercing through every parcel and particle of it. To fancy a Providence in God, without a continual Energetical Operation, or a Wisdom without a constant care inspection and over-sight of the works of his hands, is not to have apprehensions of the Living God, but to erect an Idol in our own imaginations.
Thirdly, This work is peculiarly assigned unto the Son, not only as he is the Eternal Power and Wisdom of God, but also because by his interposition, as undertaking the work of Mediation, he reprieved the world from an immediate dissolution upon the first entrance of sin and disorder; that it might continue, as it were, the great Stage for the mighty works of God's Grace, Wisdom, and Love to be wrought in. Hence the care of the continuance of the Creation and the disposal of it, is delegated unto him, as he that hath undertaken to bring forth and consummate the glory of God in it, notwithstanding the great breach made upon it by the sin of Angels and men. This is the substance of the Apostles discourse, Col. 1.15, 16, 17, 18, 19, 20. Having asserted him to be the Image of God, in the sense before opened and declared, and to have made all things, he affirms, that all things have also their present consistency in him, and by his Power; and must have so, until the work of Reconciliation of all things unto God being accomplished, the glory of God may be fully retrieved and established for ever.
1. We may see from hence the Vanity of expecting any thing from the Creatures, but only what the Lord Christ is pleased to communicate unto us by them. They that cannot sustain, move or act themselves, by any power, vertue, or strength of their own, are very unlikely by and of themselves to afford any real assistance, relief, or help unto others. They all abide and exist severally, and consist together, in their Order, and Operation, by the Word of the Power of Christ; and what he will communicate by them, that they will yield and afford, and nothing else. In themselves they are broken Cisterns that will hold no water; what he drops into them may be derived unto us, and no more. They who rest upon them, or rest in them, without the consideration of their constant dependance on Christ, will find at length all their hopes disappointed, and all their Enjoyments vanish into nothing.
2. Learn hence also the full, absolute, plenary self-sufficiency and Soveraignty of the Son our Saviour. We shewed before the Ʋniversality of his Kingdom and Moral Rule over the whole Creation; but this is not all. A King hath a Moral Rule over his Subjects in his Kingdom; but he doth not really and physically give them their Being and Existence; he doth not uphold and act them at his pleasure; but every one of them stand therein upon the same, or an equal bottom with himself. He can indeed by the permission of God, take away the Lives of any of them, and so put an end to all their actings and operations in this World; but he cannot give them life, or continue their lives at his pleasure one moment, or make them so much as to move a finger. But with the Lord Christ it is otherwise; he not only rules over all the whole Creation, disposing of it according to the Rule and Law of his own Counsel and pleasure; but also they all have their Beings, Natures, Inclinations, and Lives from him; by his Power are they continued unto them, and all their Actions are influenced thereby. And this as it argues an All-sufficiency in himself, so an absolute Soveraignty over all other things. And this should teach us our constant dependance on him, and our universal subjection unto him.
3. And this abundantly discovers the Vanity and folly of them, who make use of the Creation in an Opposition unto the Lord Christ, and his peculiar interest in this World. His own Power is the very ground that they stand upon in their Opposition unto him; and all things which they use against him, consist in him. They hold their Lives absolutely at the pleasure of him whom they oppose; and they act against him, without whose continual supportment and influence, they could neither live nor act one moment, which is the greatest madness, and most contemptible folly imaginable.