Exercitation on Hebrews, Biblical exegesis · Chapter 1 · Exposition of verse 7
THe Apostle having thus asserted in general the Sacerdotal Office of Christ, and the Sacrifice that he offered, with the End of it, because that could not be done without the greatest Dejection, Humiliation and Abasement of the Son, that we may not conceive, that he was left in, or doth yet abide under the same Condition, adds the blessed Event and Consequent of his great work and undertaking.
foreign.
He sate down on the right hand of the Majesty on High.
These words we have already opened, as to their sense and importance. The design and meaning of the Holy Ghost in them is nextly to be considered. The things to be enquired after to this End, are; First, The scope of the Apostle in these words: Secondly, The manner of his expressing his intendment; and the particulars therein intended. Thirdly, What he related unto in the Mosaical Oeconomy, whereby he strengthened the Argument which he had in hand.
Two things the Apostle in general designs in these words:
First, That the Lord Christ undertaking to purge our sins, did by the one offering of himself perfectly effect it, so discharging the whole work of his Priesthood, as to the making Attonement for sinners. This the blessed issue of his undertaking doth demonstrate; Immediately upon his work, he entered into the Glorious Condition here expressed; a signal pledge and Evidence that his Work was perfected, and that God was fully satisfied, and well pleased with what he had done.
Secondly, The blessed and Glorious Condition of the Lord Jesus after his Humiliation is expressed in these words. His Spirit did of old signifie both his sufferings and the Glory that should follow, 1 Pet. 1.11. as himself interpreted the Scriptures unto his Disciples, Luke 24.26. And this upon the close of his work, he requested as due unto him upon Compact and Promise, John 17.5. These are the things in general designed by the Apostle in these words.
Secondly, The Manner of his Expression of the Glory and blessed Condition of the Son of God after his purging our sins, and what is particularly intimated therein, is to be considered. Some mistakes, or groundless curiosities must first be removed, and then the real importance of the words declared.
Some contend, that the Left Hand of old was most honourable; so that the placing of Christ at the Right Hand of God, as it denotes his Honour and Glory, so also an inferiority unto the Father. To this purpose they produce some sayings out of some antient Writers among the Heathen, giving the preference of place or dignity unto the Left Hand. As these sayings are made use of by the Romanists, to answer an Objection of very little moment against Peters Supremacy, taken from some antient Episcopal Seals, wherein the figure of Paul was placed on the Right Hand of that of Peter. But this conjecture may be easily disproved by Testimonies innumerable out of approved Authors among the Gentiles: And in Scripture the Right Hand doth constantly denote Dignity and Preheminence. The instance of Jacobs blessing Josephs Children testifies also the constant usage of those antient times from the intimation of nature it self, Gen. 48.17, 18, 19. And the disposal of the Sheep and Goats at the last day, to the Right hand and Left, gives the Priviledge to the former. So Basil, foreign: the right hand place denoteth a quality of dignity. And Chrysostom, foreign; if he would have signified any lessening or diminution, he would not have said sit on my Right Hand, but on my Left. So that it is Honour and Glory which is signified by this Expression, and that only.
Some, granting the Right Hand to denote the most honourable place, enquire whither this be spoken in reference unto God the Father himself, or unto others that do or may be supposed to sit on his left hand. For the first sense contends Maldonate on Matth. 16.19. For saith he, though it be impossible that the Son in absolute or Essential Glory should be preferred before or above the Father, yet as to his immediate Rule over the Church, he may more shew forth his Power and Glory in the Rule and Government of all things. Others contend that it is spoken with respect unto sitting at the left hand, above which, this is preferred. But this whole enquiry, is both curious and groundless, For First, Though sitting at the Right Hand be a token of great Glory and Dignity, yet as the Apostle speaks in this very case, it is manifest that he is excepted who put all things under him, 1 Cor. 15.27. He who thus exalted him over all at his right hand is excepted: and Secondly, Here is no comparison at all, or regard to sitting on the left hand, nor is there so where ever that expression is used, but only the Glory of Christ the Mediator is absolutely declared.
And this may be cleared by other instances. Solomon placed his Mother when she came unto him on his Right Hand; a token of exceeding Honour; but he himself sate down on the Throne of the Kingdom, 1 Kings 2.19. The Church is said to be at the Right Hand of Christ, Psalm 45.9. which as it prefers her above all others, so it takes not off, her subjection unto Christ. Nero in Suetonius when Tirid…tes King of Armenia came to Rome, placed him for his Honour on his right hand, himself sitting on the Throne of Rule. And where three sit together, the middle seat is the place of chiefest honour. Hence Cato in Africk when Juba would have placed himself in the midst between him and Scipio, removed himself to the left hand of Scipio, that Juba might not have the place of preheminence above Roman Magistrates.
It is not unlikely but that there may be an Allusion in this expression unto the Sanhedrin the highest Court of Judicature among the Jews. He who presided in it was called foreign or foreign, the Father of Judgement, or Father of the House of Judgement; and sate at the right hand of the foreign, or Prince of the Sanhedrin, next unto him, unto whom belonged the execution of the Sentence of the Court. Of this Ab din mention is made in the Targum, Cantic. 7.4. foreign, the Father of the House of Judgement, who judgeth thy judgements: agreeable to that; the Father judgeth no man but hath committed all judgement unto the Son.
The whole Expression then is plainly Metaphorical, and taken from what is, or was in use amongst men, and thence translated to signifie the State and Condition of Christ in Heaven. And this is that which the Apostle in general intimates in these words, that as the greatest Honour that can be done unto any one among the sons of men, is for the Chief Ruler to set him next himself on his Right Hand, so is the Son as Mediator, made partaker of the greatest glory that God hath to bestow in Heaven. It is not then the Essential Eternal Glory of the Son of God, that he hath equal with the Father, which in these words is expressed, and whereof the Apostle had spoken before; but that Glory and Honour which is bestowed on him by the Father, after and upon the Sacrifice of himself for the Expiation of sin. So then, the Right hand of God is not here taken absolutely, as in other places, for the Power and Strength of God, but with the adjunct of sitting at it, it shadows out a place and eminency of Glory, as he is considered on his Throne of Majesty: and therefore it is here termed the Right hand of Majesty, and not of Omnipotency or Power.
In particular, two things are intended in this Expression.
First, The Security of Christ from all his Adversaries, and all sufferings for the future. The Jews knew what he suffered from God and Man. Hereof he lets them know what was the reason, it was for the purging of our sins. And moreover declares, that now he is everlastingly secured from all Opposition, for where he is, thither his Adversaries cannot come; as Joh. 7.34. He is above their reach, beyond their power, secure in the Throne and Presence of God. Thus the fruit of the Church, being secured from the rage and persecution of Sathan, is said to be caught up unto God, and to his throne, Rev. 12.5. Hence though men do, and will continue their malice and wrath against the Lord Christ to the end of the world, as though they would crucifie him afresh; yet he dies no more, being secure out of their reach at the Right hand of God.
Secondly, His Majesty and Glory inexpressible. All that can be given of God in heaven. God on his Throne, is God in the full manifestation of his own Majesty and Glory; on his Right hand sits the Mediator; yea so, as that he also is in the midst of the Thrones, Revel. 5.6. How little can our weak understandings apprehend of this Majesty? See Phil. 2.8. Matth. 20.21. Rom. 8.34. Col. 3.5. Ephes. 1.20.
These are the things which the Apostle sets forth in this Expression. And they are plainly intimated in the Context of the Psalm from whence the words are taken, Psal. 110.1. So that it is not his Rule and Authority, but his Safety, Majesty and Glory which accompany them, that are here intended.
Thirdly, We are to enquire what it was that the Apostle had respect unto in this Ascription of Glory and Majesty unto Christ in the old Church state of the Jews, and so what it is that he preferreth him above.
It is thought by many, that the Apostle in these words exalteth Christ above David, the chiefest King among the Jews. Of him it is said, that God would make him his first-born, higher than the Kings of the earth, Psal. 89.27. His Throne was high on the earth, and his Glory above that of all the Kings about him, but for the Lord Christ, he is incomparably exalted above him also, in that he is sate down at the Right hand of the Maj…sty on High. But, as was said, these words denote not the Rule, Power, or Authority of Christ, typed by the Kingdom of David; but his Glory and Majesty, represented by the magnificent Throne of Solomon. Besides, he is not treating of the Kingly Power of Christ, but of his Sacerdotal Office, and the Glory that ensued upon the discharge thereof.
That therefore which in these words the Apostle seems to have had respect unto, was the high Priests entrance into the Holy Place, after his offering of the solemn anniversary Sacrifice of Expiation. Then alone was he admitted into that Holy Place, or Heaven below; where was the solemn Representation of the Presence of God, his Throne and his Glory. And what did he there? He stood with all Humility and lowly Reverence ministring before the Lord, whose presence was there represented. He did not go and sit down between the Cherubims, but worshipping at the foot-stool of the Lord, he departed. It is not, saith the Apostle, so with Christ; but as his Sacrifice was infinitely more excellent, and effectual than theirs, so upon the offering of it, he entered into the Holy Place, or Heaven it self above, and into the real glorious presence of God, not to minister in humility, but to a participation of the Throne of Majesty and Glory. He is a King and Priest upon his Throne, Zech. 6.13.
Thus the Apostle shuts up his general Proposition of the whole matter, which he intends farther to dilate and treat upon. In this description of the Person and Offices of the Messiah, he coucheth the springs of all his ensuing Arguments, and from thence enforceth the Exhortation which we have observed him constantly to pursue. And we also may hence observe,
1. That there is nothing more vain, foolish and fruitless, than the Opposition which Sathan and his Agents yet make unto the Lord Christ and his Kingdom. Can they ascend into heaven? Can they pluck the Lord Christ from the Throne of God? A little time will manifest this madness, and that unto Eternity.
2. That the service of the Lord Christ is both safe and honourable. He is, as a Good, so a glorious Master; one that sits at the Right Hand of God.
3. Great is the spiritual and eternal security of them that truly believe in Christ. Of all which severally afterwards.