Hebrews 1:13

The next verse contains the last testimony produced by the apostle for the confirmation of the pre-eminence of the Lord Christ above angels, in the words ensuing:

Hebrews 1:13. Πρὸς τὶνα δὲ τῶν ἀγγέλων εἴρηκέ ποτε· Κάθου ἐκ δεξιῶν μου, ἕως ἃν θῶ τοὺς ἐχθροὺς σου ὑποπόδιον τῶν ποδῶν σου·

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 rendered by them.

Hebrews 1:13. But unto which of the angels said he at any time, Sit thou on my right hand, until I make [put, place] thine enemies thy footstool [the footstool of thy feet]?

The usefulness of this testimony for the confirmation of the dignity and authority of the Messiah is evident by the frequent quotation of it in the New Testament: as by our Savior himself, Matthew 22:44; by Peter, Acts 2:34-35; and twice by our apostle, in this place and 1 Corinthians 15:25.

As the words are here used, we may consider the introduction the testimony, and the testimony itself.

The introduction of the testimony is by way of interrogation: “Unto which of the angels said he at any time?” And herein three things may be observed:

1. That in the interrogation a vehement negation is included: ‘He said not at any time to any angels;'he never spake words or the like concerning them; there is no testimony unto that purpose recorded in the whole Book of God. The way of expression puts an emphasis upon the denial. And the speaking here relates unto what is spoken in the Scripture; which is the only means of our knowledge and rule of our faith in these things.

2. That he makes application of this testimony to every angel in heaven severally considered; for whereas he had before sufficiently proved the pre- eminence of the Messiah above the angels in general, to obviate their thoughts about the especial honor and dignity of any one or more angels, or angels in a singular manner, such indeed they conceived, he applies the present testimony to every one of them singly and individually considered: “Unto which of the angels said he at any time?”

3. A tacit application of this testimony unto the Son, or Messiah: ‘Unto the angels he said not, but unto the Son he said, Sit thou on my right hand.'

That the testimony itself doth clearly prove the intendment of the apostle, provided the words were originally spoken of him or to him unto whom they are applied, is beyond all exceptions; for they contain an eulogium of him of whom they are spoken, and an assignation of honor and glory to him, beyond whatever was or can be ascribed unto any angel whatever. It remains, therefore, that this be first proved, and then the importance of the testimony is self-explained.

1. For those that believe the gospel, the authority of the Lord Christ and his apostles applying this testimony unto him is sufficient for their conviction. By our Savior, as was observed, it is applied unto the Messiah in thesi, Matthew 22:42-44. And had not this been generally acknowledged by the scribes and Pharisees, and whole church of the Jews, as it had not been to his purpose to have mentioned it, so they had not been reduced unto that conviction and shame by it as they were. The apostles apply it unto the true Messiah in hypothesi; and herein doth our faith rest.

2. But a considerable part of the controversy which we have with the Jews relating much unto this 110th psalm, we must yet further clear the application of it unto the Messiah from their exceptions.

Of the Targum or Chaldee paraphrase there are two copies, one printed in Arias'Bible, the other in the Basle edition by Buxtorf. The title of the psalm in both of them is, על יד דוד תשבחתא, “A song by the hand of David,” and the beginning of it is thus rendered by the former of them:

“The Lord said by his Word that he would give me the kingdom, because I studied the doctrine of the law of his right hand. Wait thou until I make thine enemies thy footstool.” By the other thus: “The Lord said by his Word that he would appoint me the lord of all Israel. But he said unto me again, Stay, for Saul, who is of the tribe of Benjamin, until he die, for a kingdom will not admit of a companion; and after that I will make thine enemies thy footstool.” Besides what appears from other considerations, it is hence sufficiently evident that this Targum was made after the Jews began to be exercised in the controversy with Christians, and had learned to corrupt by their glosses all the testimonies given in the Old Testament unto the Lord Christ, especially such as they found to be made use of in the New. Their corrupting of the sense of the Holy Ghost in this place by a pretended translation is openly malicious, against evident light and conviction. The psalm they own from the title to be written by David; but they would have him also to be the subject of it, to be spoken of in it. And therefore these words, “The LORD said unto my Lord,” they translate, “The Lord said unto me:” which assertion is contrary to the text and false in itself; for whoever was the penman of the psalm, he speaks of another person;

“The LORD said unto my Lord;” say they, “The Lord said unto me.” And thereunto are annexed those imaginations about studying the law and waiting for the death of Saul, which in no case belong to the text or matter in hand.

Others, therefore, to avoid this rock, affirm that the psalm speaks of David, but was not composed by him, being the work of some other who calls him lord. So David Kimchi on the place. And this he endeavors to prove from the inscription of the psalm. לְדָוִד מִזְמוֹר : that is, saith he, “A psalm spoken to David;” for it denotes the third, and not the second case or variation of nouns.

But this is contrary to the use of that prefix throughout the whole Book of Psalms; and if this observation might be allowed, all psalms with this title, לְדָוִד, “le David,” which are the greatest part of those composed by him, must be adjudged from him, contrary to the received sense and consent of Jews and Christians. But fully to manifest the folly of this pretense, and that the author of it contradicted his own light out of hatred unto the gospel, there are sundry psalms with this title, לְדָוִד, “le David,” which are expressly affirmed to be composed and sung by him unto the Lord; as Psalms 18, whose title is, “To the chief musician, לְעֶבֶד יְהָֹוח לְדָוִד,” (where the prefix is repeated) “to David, the servant of the LORD, who spake unto the LORD the words of this song.” So directly do the modern rabbins contradict their own light, out of hatred unto the gospel.

Evident, then, it is that David is not treated of in this psalm, in that he, being the penman of it, calleth him his Lord concerning whom he treats. Besides, to omit other instances of a like cogency, how or when did God swear unto David that he should be a priest, and that for ever, after the order of Melchizedek? The Jews knew well enough that David had nothing to do with the priesthood. So that David had no concernment in this psalm, but only as he was the penman of it. He was not herein so much as a type of the Messiah, but speaks of him as his Lord.

Wherefore others of them, as Jarchi, and Lipman, and Nizzachon, affirm that it is Abraham who is spoken of in this psalm; of whom the one says it was composed by Melchizedek; the other, by his servant, Eliezer of Damascus. But the fondness of these presumptuous figments is evident. Melchizedek, on all accounts, was greater than Abraham, above him in degree, dignity, and office, as being a king and priest of the most high God; and therefore blessed him, and received tithes of him, and on no account could call him his lord. Eliezer did so, being his servant; but how could he ascribe unto him the sitting at the right hand of God? how the sending forth the rod of his power from Zion? how being a priest for ever after the order of Melchizedek? or, indeed, any one thing mentioned in the psalm? These things deserve not to be insisted on, but only to manifest the woeful pretences of the present Judaical infidelity.

It appears from the Dialogue of Justin Martyr with Trypho, that some of them of old applied this psalm to Hezekiah. But not one word in it can rationally be conceived to respect him; especially that which is spoken about the priesthood utterly excludes him, seeing his great-grandfather, a man of more power than himself, was smitten with leprosy, and lost the administration of his kingdom, for one single attempt to invade that office, 2 Chronicles 26.

It remains, then, that this psalm was written concerning the Messiah and him alone, for no other subject of it can be assigned. And this use in our passage we may make of the Targum, that whereas these words, “The Lord said,” do not intend a word spoken, but the stable purpose or decree of God, as Psalms 2:7, its author hath rendered them אמר ייי במימרה, “The Lord said in” (or “by”) “his Word;” that is his Wisdom, his Son,with whom and to whom he speaks, and concerning whom his decree and purpose is here declared.

It remaineth only that we consider the objections of the Jews against our application of this psalm unto the Messiah. And these are summed up by Kimchi in his exposition of the text. “The heretics,” saith he, “expound this psalm of Jesus. And in the first verse they say the Father and Son are designed. And they read ‘Adonai'with kamets under Nun; in which use the true God is signified by that name. And verse the third, in עמךְ they read khirik under Ain; so making it signify ‘with thee.'And what is there said of the ‘beauty of holiness,'they ascribe unto that which is from the womb. But in all copies that are found, from the rising of the sun to the going down of it, khirik is with Nun in ‘Adonai,'and pathakh with Ain in

‘Hammeka.'And Gerolmus [Jerome] erred in his translation. And for the error, if the Father and Son be the Godhead, how doth one stand in need of the other? and how can he say unto him, ‘Thou art a priest?'He is a priest who offers sacrifice, but God doth not.” Of the like nature are the rest of his exceptions unto the end of his notes on that psalm. To this Lipman adds a bitter, blasphemous discourse about the application of these words, “from the womb,” Psalms 2:3, unto the womb of the blessed Virgin.

Ans. Our cause is not at all concerned in these mistakes, whether of Jews or Christians. For the Jews, their chief enmity lies against the deity of our Lord Jesus Christ; and therefore, whatever testimony is produced concerning him, they presently imagine that it is for the proof of his divine nature. This lies at the bottom of these exceptions of Kimchi. Hence he conceives that our argument from this place lies in the word אֲדֹנָי, and the pointing it with kamets, “Adonai,” so making it to be the proper name of God; when we acknowledge that it is Adoni, pointed with khirik, and signifies, “my Lord.” So it is rendered by the evangelist, Matthew 22:44; so by the LXX.; and by Jerome, “Domino meo.” And the argument of our Savior lies not in the word אֲדֹנָי; but that he being the son of David was also then the lord of David, which he could no otherwise be but upon the account of his divine nature.

In the words reflected on by Kimchi it is confessed that there have been mistakes amongst translators and expositors. These words, עמְּךָ נְדָבֹת, are rendered by the LXX. Μετὰ σοῦ ἡ ἀρχή· and by the Vulgar from them, “Tecum principium,” “With thee is the beginning;” which hath misled many expositors. But Kimchi knew that Jerome had translated them, “Populi tui duces spontanei,” “Thy people shall be willing leaders;” giving both the significations of נְדָבֹת, though one would suffice, “Thy people are” (or “shall be”) “willing.” But this pertains not to the cause under consideration. In like manner have these other words been misrendered by the same translation, מֵרֶחֶם מִשְׁחָר לְךָ טַל יַלְדֻתֶךָ. ᾿Εκ γαστρὸς πρὸ ῾εωσφόρον ἐγέννησά σε, say the LXX.; and the Vulgar, “Ex utero ante luciferum genui te,” “ From the womb before the morning star have I begotten thee:” which gave occasion to many uncouth expositions in Justin Martyr, Tertullian, Epiphanius, Austin, and others, But the words are rightly rendered, “The dew of thy birth is from the womb of the morning,” and express the rise and flourishing of the kingdom of the Messiah. These things prove, indeed, that it is dangerous to interpret the Scripture without heedful attending unto the original text; but that the Messiah is not intended in this psalm they prove not.

For what they further object, on our supposition of the divine nature of Christ, “That there was no need that God should promise God his assistance,” it is but an open effect of their ignorance or malice. Assistance is not promised the Messiah as God, but as made man for our sakes. And so as a priest did he offer that sacrifice without an interest wherein both they and we must eternally perish.

To conclude this discourse, we have many of their own masters concurring with us in the assignation of this psalm unto the Messiah; and to that purpose they freely express themselves when their minds are taken off from the consideration of the difference that they have with Christians. Thus the author of ספר אבקת רוכל, in his signs of the coming of the Messiah. “Armillus shall stir up all the world,” saith he, “to war against the Messiah, למלחמה אלא אומר לישב לימיני יאז הקבה אינו מצרינו ;”

“whom the holy God shall not compel to war, but shall only say unto him, ‘Sit thou at my right hand;'”

referring unto this place. So Saadias Gaon on Daniel 7:13: צדקנו כדכתוב נאם י לאדני שב לימיני והו משיח ;

“This is Messiah our righteousness, as it is written, ‘The LORD said unto my Lord, Sit thou on my right hand.'”

They affirm the same in Midrash Tehillim; on Psalms 18:35: יהוה לאדני שב לימיני ריודן אמר לעתיד לבא הקבה מושיב מלךְ משיח לימינו שכנאם ;

“Rabbi Joden said, In the world to come, the holy, blessed God shall cause Messiah the king to sit on his right hand; as it is written, ‘The LORD said unto my Lord, Sit thou on my right hand.'”

And to the same purpose are the words of R. Moses Haddarshan in Bereshith Rabba on Genesis 18:1: בשם רלוי פתח ותתן לי מגן ישעךְ וימינךְ הסעדני לעתיד לבא הקבה מושיב למלךְ רברכיה יהוה לאדני שב לימיני ואברהם ישב על שמאלו ופני אברהם בן בנךְ על ימיני ואני על ימינךְ הוי וענותךְ תרבנו מכספת ואומר בן בני ישב על הימין ואני ישב על השמאל הקבה מפיסו ואומר לו המשיח לימינו שכינאם ;

“Rabbi Berechia, in the name of Rabbi Levi, opened that which is spoken, ‘Thou shalt give me the shield of thy salvation, and thy right hand shall sustain me,' Psalms 18:35. In the world to come, the holy, blessed God shall cause Messiah the king to sit on his right hand; as it is written, ‘The LORD said unto my Lord, Sit thou on my right hand.'And Abraham shall sit at his left hand. And the face of Abraham shall be pale, and he shall say, ‘The son of my son sits on the right hand, and I on the left.'But God shall appease him, and say unto him, ‘The son of thy son sits at my right hand, but I am at thy right hand;'as it is written, ‘Thy loving-kindness shall increase me.'”

And so on Psalms 17: Rabbi Joden in the name of R. Chijah, לבא הקבה מושיב למלךְ המשיח לימינו שנאמר נום יהיה לאדוני לעתיד,

“In the world to come the holy blessed God shall place Messiah the king at his right hand, as it is said, ‘The LORD said unto my Lord.'”

Thus, setting aside the mixture of their follies and impieties, wherein we are not concerned, we have a sufficient suffrage from the Jews themselves unto our assignation of this prophetical psalm to the Messiah; which is enough to stop the mouths of their modern gainsayers, who are not able to assign any other person unto whom it should belong. Having, then, removed their objections, we may return unto the interpretation of the words. The matter intended in the first part of these words, or sitting at the right hand of God, hath been somewhat spoken unto already, and I shall add but little in the further expiration of it in this place.

Some things controverted on these words we may well omit the consideration of; as whether were the more honorable place of old, the right hand or the left Besides, they have been sufficiently spoken unto already on Psalms 17:3. For whereas there is no mention made anywhere of sitting at the left hand of God, as was observed, there is no comparison to be feigned between the one and the other. Besides, the pretense of the left hand to have been the most honorable place of old is most vain, insisted on by some who had a desire to vent new observations on old matters to little purpose. And Bellarmine shows what good leisure he had in managing of controversies, when he spent more time and labor in answering an objection against the pope's supremacy, from Peter's being placed in old seals on the left hand of Paul, than on many texts of Scripture plainly overthrowing his pretensions.

Neither shall we consider their claim unto this testimony, who, understanding the human nature of Christ to be only intended and spoken to, affirm that its sitting at the right hand of God consists in a real communication of all divine properties and attributes unto that nature; a pretense very remote from the apostle's design and importance of the words,

For the introductory preface of this testimony, “Unto which of the angels said he at any time?” we have already considered it. In the testimony itself we must consider,

1. The person speaking, “The LORD.”

2. The person spoken unto, “my Lord.”

3. The nature and manner of this speaking, “said.”

4. The thing spoken, “Sit on my right hand.”

5. The end hereof as to work and operation, “make thine enemies thy footstool.”

6. The limitation of it as unto duration, “until.”

1. The person speaking is the LORD, “The LORD said.” In the Greek, both the person speaking and the person spoken unto are expressed by the same name, Κύριος, “Lord;” only the person spoken unto is not absolutely called so, but with relation to the psalmist, κυρίῳ μου, “to my lord.” David calls him his lord, Matthew 22:45. But in the Hebrew they have different denominations. The person speaking is Jehovah, נְאֻם יְהָֹוה, that is, God the Father; for though the name be often used where the Son is distinctly spoken of, and sometimes in the same place each of them is mentioned by that name, as Genesis 19:25; Zechariah 2:8-9, because of their equal participation of the same divine nature, signified thereby, yet where Jehovah speaketh unto the Son or of him, as here, it is the person of the Father that is distinctly denoted thereby, according as was showed at the entrance of this epistle.

2. The person spoken unto is the Son, אֲדוֹן, “the Lord,” David's Lord; in what respect we must now inquire. The Lord Christ, the Son, in respect of his divine nature, is of the same essence, power, and glory, with the Father, John 10:30. Absolutely, therefore, and naturally, in that respect he is capable of no subordination to the Father or exaltation by him, but what depends on and flows from his eternal generation, John 5:26. By dispensation he humbled himself, and emptied himself of this glory, Philippians 2:7-8; not by a real parting with it, but by the assumption of human nature into personal union with himself, being made flesh, John 1:14; wherein his eternal glory was clouded for a season, John 17:5, and his person humbled to the discharge of those acts of his mediation which were to be performed in the human nature, Philippians 2:9-10. This person of Christ is here spoken unto, not in respect of his divine nature only, which is not capable of exaltation or glory by the way of free gift or donation; nor in respect of his human nature only, which is not the king and head of the church; but with respect unto his whole person, wherein the divine nature, exerting its power and glory with the will and understanding of the human nature, is the principle of those theandrical acts whereby Christ ruleth over all in the kingdom given him of his Father, Revelation 1:17-18. As he was God, he was David's Lord, but not his son; as he was man, he was David's son, and so absolutely could not be his Lord; in his person, as he was God and man, he was his Lord and his son, which is the intention of our Savior's question, Matthew 22:45.

3. For the nature and manner of this speaking, when and how God said it, four things seem to be intended in it:

(1.) The eternal decree of God concerning the exaltation of the Son incarnate. So David calls this word the “decree,” the statute or eternal appointment of God, Psalms 2:7. This is λόγος ἐνδιάθετος, the internal and eternal word, or speaking of the mind, will, and counsel of God, referred unto by Peter, 1 Peter 1:20. God said this in the eternal purpose of his will, to and concerning his Son.

(2.) The covenant and compact that was between the Father and Son about and concerning the work of mediation is expressed also in this saying. That there was such a covenant, and the nature of it, I have elsewhere declared. See Proverbs 8:30-31; Isaiah 53:10-12; Zechariah 6:12-13; John 17:4-6. In this covenant God said unto him, “Sit thou at my right hand;” which he also pleaded in and upon the discharge of his work, Isaiah 50:8-9; John 17:4-5.

(3.) There is also in it the declaration of this decree and covenant in the prophecies and promises given out concerning their accomplishment and execution from the foundation of the world, Luke 1:70; 1 Peter 1:11; Genesis 3:15. He said it “by the mouth of his holy prophets, which have been since the world began.” And in this sense David only recounts the prophecies and promises that went before, Luke 24:25-27. And all these are comprised in this speaking here mentioned, thus “the LORD said unto him;” and all these were past when recorded by David.

(4.) But he yet looks forward, by the Spirit of prophecy, unto the actual accomplishment of them all, when, upon the resurrection of Christ, and the fulfilling of his work of humiliation, God actually invested him with the promised glory, (which is the fourth thing intended in the expression,)

Acts 2:33; Acts 2:36; Act 5:31; 1 Peter 1:20-21. All these four things center in a new revelation now made to David by the Spirit of prophecy. This he here declares as the stable purpose, covenant, and promise of God the Father, revealed unto him: “The LORD said.”

And this also gives us an account of the manner of this expression, as to its imperative enunciation, “Sit thou.” It hath in it the force of a promise that he should do so, as it respected the decree, covenant, and declaration thereof from the foundation of the world. God, engaging his faithfulness and power for the effecting of it in its appointed season, speaks concerning it as a thing instantly to be done. And as those words respect the glorious accomplishment of the thing itself, so they denote the acquiescence of God in the work of Christ, and his authority in his glorious exaltation.

4. The thing spoken about, is Christ's sitting at the right hand of God. Wherein that consists hath been declared on 1 Peter 1:3. In brief, it is the exaltation of Christ unto the glorious administration of the kingdom granted unto him, with honor, security, and power; or as in one word our apostle calls it, his reigning, 1 Corinthians 15:25; concerning which we have treated already at large.

And herein we shall acquiesce, and not trouble ourselves with the needless curiosity and speculation of some about these words. Such is that of Maldonate on Matthew 16, before remarked on Matthew 16:3. Saith he,

“Cum Filius dicitur sedere ad dextram Patris, denotatur comparatio virtutis Filii et Patris, et potentia Filii major dicitur ratione functionis officii et administrationis ecclesiae. Paterque videtur fecisse Filium quodammodo se superiorem, et donasse illi nomen etiam supra ipsum Dei nomen, quod omnes Christiani tacite significant, cum audito nomine Jesu detegunt caput, audito autem nomine Dei, non item;”

than which nothing could be more presumptuously nor foolishly spoken; for there is not in the words the least intimation of any comparison between the power of the Father and the Son, but only the Father's exaltation of the Son unto power and glory expressed. But, as was said, these things have been already considered.

5. There is in the words the end aimed at in this sitting down at the right hand of God; and that is, the making of his enemies the footstool of his feet. This is that which is promised unto him in the state and condition whereunto he is exalted. For the opening of these words we must inquire,

(1.) Who are these enemies of Christ;

(2.) How they are to be made his footstool;

(3.) By whom.

(1.) For the first, we have showed that it is the glorious exaltation of Christ in his kingdom that is here spoken of; and therefore the enemies intended must be the enemies of his kingdom, or enemies unto him in his kingdom, that is, as he sits on his throne carrying on the work designed and ends of it. Now, the kingdom of Christ may be considered two ways; first, In respect of the internal, spiritual power and efficacy of it in the hearts of his subjects; secondly, With respect unto the outward, glorious administration of it in the world. And in both these respects it hath enemies in abundance, all and every one whereof must be made his footstool. We shall consider them apart.

The kingdom, rule, or reigning of Christ in the first sense, is the authority and power which he puts forth for the conversion, sanctification, and salvation of his elect. As he is their king, he quickens them by his Spirit, sanctifies them by his grace, preserves them by his faithfulness, raiseth them from the dead at the last day by his power, and gloriously rewardeth them unto eternity in his righteousness. In this work the Lord Christ hath many enemies; as the law, sin, Satan, the world, death, the grave, and hell. All these are enemies to the work and kingdom of Christ, and consequently to his person, as having undertaken that work.

[1.] The law is an enemy unto Christ in his kingdom, not absolutely, but by accident, and by reason of the consequents that attend it where his subjects are obnoxious unto it. It slays them, Romans 7:9-11, which is the work of an enemy; is against them and contrary unto them, Colossians 2:14; and contributes strength to their other adversaries, 1 Corinthians 15:56; which discovers the nature of an enemy.

[2.] Sin is universally and in its whole nature an enemy unto Christ, Romans 8:7. Sinners and enemies are the same, Romans 5:8; Romans 5:10; Colossians 1:21. It is that which makes special, direct, and immediate opposition to the quickening, sanctifying, and saving of his people, Romans 7:21; Romans 7:23; James 1:14-15; 1 Peter 2:11.

[3.] Satan is the sworn enemy of Christ, the adversary that openly, constantly, avowedly opposeth him in his throne, Matthew 16:18; Eph 6:12; 1 Peter 5:8. And he exerts his enmity by temptations, 1 Corinthians 7:5; 1 Thessalonians 3:5; accusations, Revelation 12:10; persecutions, Revelation 2:10; all which are the works of an enemy.

[4.] The world is also a professed enemy of the kingdom of Christ, John 15:18. In the things of it, the men of it, the rule of it, it sets itself against the work of the Lord Christ on his throne. The things of it, as under the curse and subject to vanity, are suited to alienate the hearts of men from Christ, and so act an enmity against him, James 4:4; 1Jn 2:15-17; 1 Timothy 6:9-10; Matthew 13:22. The men of the world act the same part, Matthew 10:22; Matthew 24:9. By examples, by temptations, by reproaches, by persecutions, by allurements, they make it their business to oppose the kingdom of Christ. But to that end, [that all things may be under his feet], is the rule of it for the most part directed or overruled, 1 Corinthians 15:24-25.

[5.] Death is also an enemy; so it is expressly called, 1 Corinthians 15:26. It designs the execution of the first curse against all believers, and therein contributes aid and assistance unto all other adversaries; giving up itself to the service of Satan, and therefore said to be in his power, Hebrews 2:14 of this epistle; and it borrows a sting from sin, 1 Corinthians 15:56, to make itself the more terrible and sharp.

[6.] The grave is an adversary also. It fights against the faith of the subjects of Christ by reducing their mortality unto corruption, and holding fast the dead until they are powerfully rescued from the jaws of it.

[7.] Lastly, hell is that enemy in a subordination whereunto all these others do act. They all aim to bring men into hell; which is an eternal enemy where it prevails. This attends the workings and successes of those other adversaries, to consume and destroy, if it were possible, the whole inheritance of Christ, Revelation 6:8. All these are enemies to Christ in his work and kingdom, with every thing that contributes aid or assistance unto them, every thing that they make use of in the pursuit of their enmity against him.

Now, all these enemies, as far as they oppose the spiritual, internal carrying on of the work of Christ, must be made the footstool of his feet.

The expression is metaphorical, and is to be interpreted and applied variously, according to the nature and condition of the enemies with whom he hath to do. The allusion in general is taken from what was done by Joshua, his type, towards the enemies of his people, Joshua 10:24. To show the ruin of their power, and his absolute prevalency against them, he caused the people to set their feet upon their necks. See 2 Samuel 22:39; Psalms 8:6. To have his enemies, then, brought under his feet, is to have an absolute, complete conquest over them; and their being made his footstool implies their perpetual and unchangeable duration in that condition, under the weight of whatever burden he shall be pleased to lay upon them.

(2.) This being that which is to be done, we may consider how it is accomplished. Now, this whole work of conquest and prevalency over all his enemies is done, [1.] Meritoriously; [2.] Exemplarily; [3.] Efficiently.

[1.] Meritoriously. By his death and blood-shedding he hath procured the sentence of condemnation in the cause depending between him and them to be pronounced against them; so that they shall have no more right to exert their enmity against him or his. He hath given them all their death's wounds, and leaves them to die at his pleasure.

1 st . So hath he prevailed against the law, Galatians 3:13; Colossians 2:14; Romans 7:6. He hath removed that strength which it gave to sin, 1 Corinthians 15:55-56; so that it hath no right to disquiet or condemn any of his subjects for the future. And,

2 dly . Against sin, Romans 8:2-3, so that it should not reign in nor condemn his anymore. And,

3 dly . Satan also, Hebrews 2:14-15, as to all pretense of liberty or right unto any part of his cursed work. And,

4 thly . So likewise the world, John 16:33; Galatians 1:4. And against,

5 thly . Death, Hebrews 2:14-15; 1 Corinthians 15:55-56; with,

6 thly . The grave; and,

7 thly . Hell, or the wrath to come, 1 Thessalonians 1:10. They are all meritoriously conquered in his death and resurrection. And all this hath he done for his church.

[2.] Exemplarily. All these adversaries peculiarly exercised their enmity against and tried their strength and power upon his own person. The law brought its curse upon him, Galatians 3:13; sin its guilt, 2 Corinthians 5:21; Romans 8:2-3; Satan put forth all his power against him, Colossians 2:15; as also did the world, in all sorts of things and persons, in all kinds of oppositions and persecutions; death also he tasted of, Hebrews 2:9; and lay in the grave, descending into the lower parts of the earth, Ephesians 4:9; and he was not unassaulted by the pains of hell when he bare our iniquities, Isaiah 53:4-6; Isaiah 53:10. Now all of them did he absolutely conquer in his own person: for he satisfied the law, removed the curse, and took it away, Romans 8:3; made an end of sin, Daniel 9:24; destroyed the devil, Hebrews 2:14, and triumphed over him, Colossians 2:15; subdued the world, John 16:33; conquered death, Acts 2:24, and the grave, Acts 2:27, and hell also. And in his own person hath he set an example of what shall be done in and for the whole church.

[3.] It is done efficiently in, by, and for his whole church; and this in three instances:

1 st . Initially, in their union with himself. When and as he unites any of them unto himself, he begins the conquest of all enemies in them and for them, giving them a right to the complete, total, and final victory over them all.

2 dly . Gradually he carries them on in their several seasons towards perfection, treading down their enemies by degrees under them. And

3 dly . Perfectly at the last day, when, having freed them from the law and sin, trodden down Satan, prevailed against the world, recovered them from death, rescued them from the grave, and delivered them from hell, he shall be himself perfectly victorious in them, and they made completely sharers in his victory; wherein the making of all his enemies his footstool consisteth.

Secondly, The kingdom of Christ respects his administration of it visibly in this world, in the profession and obedience of his subjects unto him; and this also, with the opposition made unto it, is respected in this expression. God the Father, in the exaltation of Jesus Christ, hath given unto him all nations for his inheritance, and the utmost parts of the earth for his possession, Psalms 2:8. Upon this grant a twofold right ensued:

[1.] A right to call, gather, and erect his church, in any nation, in any part of the world, and to give unto it his laws and ordinances of worship, to be owned and observed by them in a visible and peaceable manner, Matthew 28:18-20.

[2.] A right, power, and authority to dispose of and order all nations and persons for the good, benefit, and advantage of his kingdom. In pursuit of this grant and right, erecting his church, and therein his visible kingdom, in the world, great opposition is made unto him by all sorts of persons, stirred, excited, and instigated thereunto by Satan. And as this enmity was first acted against himself in his own person, Psalms 2:1-3, so it hath continued against him in his church in all ages and places, and will do so unto the end of the world. The world understands not his right, hates his government, and would not have him to reign. Hence hath been all that rage which hath been executed upon the professors of his name. Kings, rulers, potentates, counsellors, the multitude, have set themselves against him. They are and have been, many of them, his enemies. Great havoc and destruction have they made of his subjects all the world over, and continue to do so in most places unto this very day. Especially, in these later ages, after other means failed him, Satan hath stirred up a fierce, cruel, subtle adversary unto him, whom he hath foretold his disciples of under the name of antichrist, the beast, and false prophet. After the ruin of many others, this enemy by various subtleties and pretences hath drawn the world into a new combination against him, and is at this day become the greatest and most pernicious adversary that he hath in this world. Now, the aim and design of all these is to dethrone him, by the ruin of his kingdom which he hath set up in the world. And this in every age they have hoped to accomplish, and continue to do so unto this day, but in vain; for as hitherto his kingdom and interest in the world have been maintained against all their enmity and opposition, themselves been frustrated and brought to destruction one after another, so by virtue of this promise he shall reign in security and glory until all their heads be broken, their strength ruined, their opposition finished, and themselves brought under his feet unto all eternity, as our apostle declares, 1 Corinthians 15:24-25. And this may suffice to declare the meaning of these words.

(3.) We are to consider by whom these enemies of Christ shall be made thus his footstool. ‘I will make them,'saith God the Father unto him. And this expression wanteth not its difficulty; for is it not the work of Christ himself to subdue and conquer his enemies? is it not said that he shall do so? So doing is he described in the Revelation with glory and power, Revelation 19:11-16, from Isaiah 63:1-6. Whom should this work more become or belong unto than him who was persecuted and oppressed by them? And doth it not directly belong unto his kingly power? Whence is it, then, that he is here described as one resting in glory and security at his Father's right hand, whilst he subdues his enemies?

Ans. There is no doubt but that the work of subduing the enemies of the mediation and kingdom of Christ is immediately wrought by himself. All prophecies of him, all promises made unto him, the nature of his office, do all require that so it should be; and so the apostle directly expresseth it, 1 Corinthians 15:26. But yet there are sundry reasons why that work which is immediately wrought by the Son may by the way of eminency be ascribed unto the Father, as we see this to be.

[1.] Power and authority to subdue and conquer all his enemies is given unto the Lord Christ by the Father in the way of reward; and it is therefore said to be his work, because the authority for it is from him. See Isaiah 53:12; John 5:27; Philippians 2:9; Romans 14:9. This power then, I say, of subduing all his enemies being granted unto the Lord Christ in the love of the Father, as a reward of the travail of his soul which he underwent in his work on the earth, is ascribed unto the Father as his. And this expression signifies no more but that as God hath given him authority for it, so he will abide by him in it until it be accomplished; and on this account he takes it on himself as his own.

[2.] The work of subduing enemies is a work of power and authority. Now, in the economy of the holy Trinity, among the works that outwardly are of God, those of power and authority are peculiarly ascribed unto the Father; as those of wisdom, or wisdom in the works of God, are unto the Son, who is the eternal Wisdom of the Father. And on this account the same works are ascribed unto the Father and the Son. Not as though the Father did them first, or only used the Son as an immediate instrumental cause of them, but that he worketh by him as his own eternal and essential Wisdom, John 5:17; John 5:19. But there is also more in it, as the Son is considered as mediator, God and man; for so he receives and holds his especial kingdom by grant from his Father, and therefore the works of it may be said to be his.

6. The last thing remaining for the exposition of these words, is the consideration of the appearing limitation of this administration of the kingdom of Christ, in his sitting at the right hand of God: עד, “Until I make thine enemies,” etc. “until:”

First, it is confessed, and may be proved by instances, that those particles thus used are sometimes exclusive of all things to the contrary before the time designed in them, but not assertive of any such thing afterwards. In this sense no limitation of the duration of the kingdom of Christ is here intimated, but only his secure and glorious reign unto the accomplishment of his work in the subduing of his enemies is asserted. The only time of danger is whilst there is opposition; but this saith God, ‘I will carry it through unto the end.'And this sense is embraced by many, to secure thereby the promises that are made unto the Lord Christ of the perpetuity of his kingdom. So Isaiah 9:7,

“Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever.”

His “kingdom shall never be destroyed,” but “shall stand for ever,”

Daniel 2:44; it is an “everlasting kingdom,” Daniel 7:27.

Others suppose that this perpetuity of the kingdom of Christ is not absolutely exclusive of all limitation, but that these two things only are intimated in those prophecies and promises:

(1.) That his kingdom shall not be like the kingdoms of the earth, obnoxious to change and mutation, by intestine divisions, or outward force, or secret decay; by which means all the kingdoms of the earth have been ruined and brought to nought. In opposition hereunto, the kingdom of Christ is asserted to be perpetual, as that which no opposition shall ever prevail against, no means ever impair; which yet hinders not but that a day may be prefixed for its end.

(2.) The continuance of it unto the total, full accomplishment of all that is to be performed in it or by it, in the eternal salvation of all his subjects and final destruction of all his enemies, is in these and the like places foretold; but yet when that work is done, that kingdom and rule of his may have an end.

And in this sense the term of limitation here expressed seems to be expounded by the apostle, 1 Corinthians 15:24, “Then cometh the end, when he shall have delivered up the kingdom to God, even the Father;” for although these words may admit of another interpretation, namely, that he shall give up an account unto the Father of the accomplishment of the whole work committed unto him as king of his church, which he may do and not cease from holding the same kingdom still, yet as they are further interpreted by the Son's coming into a new subjection unto the Father, “that God may be all in all,” as 1 Corinthians 15:28, they seem to imply directly the ceasing of his kingdom. Though this matter be not indeed without its difficulty, yet the different opinions about it seem capable of a fair reconciliation, which we shall attempt in the ensuing proposals:

(1.) The Lord Christ, as the Son of God, shall unto all eternity continue in the essential and natural dominion, over all creatures, and they in their dependence upon him and subjection unto him. He can no more divest himself of that dominion and kingdom than he can cease to be God. Suppose the being of any creatures, and that subjection unto him which is the rise of this kingdom is natural and indispensable.

(2.) As to the economical kingdom of Christ over the church, and all things in order unto the protection and salvation thereof, the immediate ends of it will cease. All his saints being saved, all his sons brought unto glory, all his enemies subdued, the end of that rule, which consisted in the guidance and preservation of the one, and in the restraint and ruin of the other, must necessarily cease.

(3.) The Lord Christ shall not so leave his kingdom at the last day as that the Father should take upon himself the administration of it. Upon the giving up of his kingdom, whatever it be, the apostle doth not say the Father shall rule, or reign, as though he should exercise the same dominion, but that “God shall be all in all;” that is, God the Father, Son, and Holy Ghost, without the use or intervention of such ways or means as were in use before, during the full continuance of the dispensatory kingdom of Christ, shall fill and satisfy all his saints, support and dispose of the remanent creation.

(4.) This ceasing of the kingdom of Christ is no way derogatory unto his glory or the perpetuity of his kingdom, no more than his ceasing to intercede for his people is to that perpetuity of his priesthood which he hath by oath confirmed unto him. His prophetical office also seems to cease, when he shall teach his people no more by his word and Spirit.

(5.) In three respects the kingdom of Christ may be said to abide unto eternity:

[1.] In that all his saints and angels shall eternally adore and worship him, on the account of the glory which he hath received as the king and head of the church, and be filled with joy in beholding of him, John 17:22; John 17:24.

[2.] In that all the saints shall abide in their state of union unto God through him as their head, God communicating of his fullness to them through him; which will be his eternal glory when all his enemies shall be his footstool.

[3.] In that, as the righteous judge of all, he shall to all eternity continue the punishment of his adversaries.

And this is the last testimony insisted on by the apostle to prove the pre- eminence of Christ above angels, and consequently above all that were used or employed of old in the disposition and administration of the law; which was the thing he had undertaken to make good. And therefore, in the close of this chapter, having denied that any of these things are spoken concerning angels, he shuts up all with a description of their nature and office, such as was then known and received among the Jews; before the consideration whereof, we must draw out, from what hath been insisted on, some observations for our own instruction, which are these that follow:

I. The authority of God the Father, in the exaltation of Jesus Christ as the head and mediator of the church, is greatly to be regarded by believers. He says unto him, “Sit thou at my right hand.” Much of the consolation and security of the church depend on this consideration.

II. The exaltation of Christ is the great pledge of the acceptation of the work of mediation performed in the behalf of the church. ‘Now,'saith God, ‘sit thou at my right hand;' ‘the work is done wherein my soul is well pleased.'

III. Christ hath many enemies unto his kingdom; saith God, ‘I will deal with all of them.'

IV. The kingdom and rule of Christ is perpetual and abiding, notwithstanding all the opposition that is made against it. His enemies rage, indeed, as though they would pull him out of his throne, but altogether in vain; he hath the faithfulness and power, the word and right hand of God, for the security of his kingdom.

V. The end whereunto the Lord Jesus Christ will assuredly bring all his enemies, let them bluster whilst they please, shall be unto them miserable and shameful, to the saints joyful, to himself victorious and triumphant. It is the administration of the kingdom of Christ in the world that this truth principally respects. Great is the enmity of this world against it; great the opposition that is and hath always been made unto it. But this will be the assured issue of it, ruin to the enemies, joy to the saints, glory to Christ. This is that which is typed unto us in the prophecy of Gog. That prophecy is a recapitulation of all the enmity that is acted in the world against the interest of Christ. What his counsel is the prophet declares: Ezekiel 38:11, I will go up to the land of unwalled villages; I will go to them that are at rest, that dwell safely, all of them dwelling without walls, and having neither bars nor gates.” They look upon the church of Christ as a feeble people, that hath no visible power or defense, and therefore easy to be destroyed; this encourageth them to their work. Who or what can deliver them out of their hand? With this resolution they come up on the breadth of the earth, and compass the camp of the saints, and the beloved city, Revelation 20:9. They go about their work with glory and terror, as if they would do it in a day. So they have done in all ages; so they continue to do to this day. And what is the issue? The city, which they look on as an unwalled town, no way defensible or tenable, is not yet taken by them, nor ever shall be; but there they fall before it, one after another, and their bones lie under the walls of the city they oppose. They fall upon the mountains of Israel, and leave a stink behind them, the shame and reproach of their names unto eternity. Sometimes, they seem to have prevailed, and to have done their work; but still the issue is that they die, or are destroyed and go down to the pit, and come under the feet of Christ, leaving the city untaken. Disappointment, shame, and everlasting punishment, is their portion. And they find at last by experience that this “feeble folk,” whom they so despise, are wise, and have their habitation in a rock. This pledge we have already of the truth proposed, that all who have formerly risen up in enmity to the kingdom of Christ are dead, gone, perished under his feet, and have left their work undone, as far from accomplishment as the first day they undertook it. The same shall be the lot of those that are, and those that follow, to the end of the world. And when they have all done their utmost, then shall the end be; then shall all their misery be completed, the joy of the saints filled, and the glory of Christ exalted.

For the enemies themselves, what can be more shameful unto them, than to be so stupid as not to learn from the experience of so many hundreds of years to give over a work wherein never any prospered? more miserable, than to engage in that design wherein they must necessarily fail and be ruined? more woeful, than to work out their own eternal destruction under the wrath of Christ, in a business wherein they had no success? And what profit is it if for the present they grow a little rich with the gain of oppression, if there be a worm in it that will devour both it and them? what advantage if they drink a little precious blood and find sweetness in it, if it make them sick, and swell, and die? The beloved city still abides, and their misery shall never end.

For the saints, what more joyful thing can there be, than for them to take a view of these things, to look backward and see all the Nimrods of the earth, that have opposed the kingdom of Christ, lying in shame and misery, with their necks under the footstool of his feet? There they may see Pharaoh lying, and Nebuchadnezzar, Nero, Domitian, Diocletian, with all their multitudes, and all that have walked in their steps, “brought down to the sides of the pit,” in shame and eternal misery, for their opposition to the kingdom of Christ. There are they fallen and perished “all of them, who laid their swords under their heads, and caused terror in the land of the living.”

And the like prospect may they take of what is to come. They may by faith see Babylon fallen, the whole conspiracy that is in the world against them and their Lord disappointed, and all his enemies that shall arise, even to the consummation of all things, brought to ruin. How may they triumph in a glorious prospect of this certain and unavoidable issue of the opposition that is made to the kingdom of their Redeemer! And this must be the issue of these things; for,

1. God hath promised unto the Lord Christ from the foundation of the world that so it should be. It was part of his eternal covenant and compact with him, as hath been declared. And after the first promise of breaking the serpent's head, and prevailing therein against the enmity of his seed, no season of the church passed wherein the promises of the same success and issue were not renewed; and hereunto do the writings of Moses, the Psalms, and the prophets bear witness. And hereof it was that Enoch, the seventh from Adam, prophesied so expressly unto the old world before the flood, Jude 1:14-15. Other prophecies and promises to the same purpose occur everywhere in the Scripture. And this God also in several ages, for the greater pledge of his veracity, typed out: as in the victory of Abraham over the four kings, representing the great monarchies of the world, wherein he had a pledge that he should be heir of the world in his Seed; in the conquest of Canaan, the seat and inheritance of the church, by Joshua; in the successes and victories of David; and by many signal instances given in the visible ruin of the most potent opposers of his interest in the world. And it cannot be that this word of God should be of none effect.

2. The Lord Christ expects this issue and event of all things, and shall not be frustrated in his expectation. Having received the engagement and faithful promise of his Father, he rests in the foresight of its accomplishment. And hence it is that he bears all the affronts that are put upon him, all the opposition that is made unto him and his kingdom, with patience, long-suffering, and forbearance. When we consider the injuries, reproaches, oppressions, persecutions, blasphemies, that he is exposed unto, in his ways, his servants, his Spirit, and worship, we are ready to admire at his patience (as we ought to do) that he breaks not forth against his enemies as a consuming fire. But he knows the time and season that is allotted for the execution of vengeance upon them, and nothing of their pride, rage, boasting, or triumphing against him, shall ever provoke him to anticipate their ruin; so secure he is of their destruction in the appointed season, and so certain of their day that is coming.

3. He is himself furnished with authority and power for the accomplishment of this work, when and how he pleaseth. He hath not only assurance of the Father's concurrence, but is himself also thoroughly armed and furnished with power to destroy all his enemies, even in a moment. And he will not fail to put forth his power in the appointed season; he will “bruise them all with a rod of iron, and dash them in pieces like a potter's vessel.” Though all his enemies should at once combine themselves against him, should the world receive the utmost contribution of craft, subtlety, and strength, that hell is able to afford unto it, what is it all to stand before the incomprehensible power of Jesus Christ? See Revelation 6:16.

4. His glory and honor requires that it should be so. This is a thing that he is very tender in. God hath raised him up, and given him glory and honor, and care must be taken that it be not lost or impaired. Now, if his enemies should go free, if they could by any means subduct themselves from under his power, or be delivered from his wrath, where would be his glory, where his honor? Here they reproach him, blaspheme him, despise him, persecute him. Shall they escape and go free? shall they always prosper? What then would he do to his great name? The glory of Christ indispensably requires that there be a season, a day, appointed for the eternal ruin of all his stubborn adversaries.

5. His saints pray that it may be so; and that both upon his account and their own: Upon his, that his glory, which is dearer to them than their lives, may be vindicated and exalted; their own, that their miseries may be ended, that the blood of their fellow-servants may be avenged, that the whole church may be delivered, and all promises fulfilled. Now, he will not disappoint their prayers nor frustrate their expectations in any thing, much less in those that are of so great importance. He will avenge his elect; he will avenge them speedily.

6. His enemies deserve it unto the utmost; so that as well his justice, as his glory, and interest, and people, is concerned in their destruction. In the most of them their rage against him is notorious, and visible to the eyes of men and angels; in all of them there is a cruel, old, lasting enmity and hatred, which he will lay open and discover at the last day, so that all shall see the righteousness of his judgments against them. God hath given him a kingdom, appointed him to reign; they declare that he shall not do so, and endeavor their utmost to keep him from his throne, and that with scorn, spite, and malice. So that whilst God is righteous, and the scepter of Christ's kingdom a scepter of righteousness, themselves call aloud for their own destruction.

The uses of this truth, in the comfort of the disciples of Christ against all fears, despondencies, and other effects of unbelief, with the terror of wicked men, are obvious and exposed unto all.