Hebrews 1:6

The apostle proceeds to the confirmation of the same important truth by another testimony, wherein we shall meet with some difficulty, both in the manner of the citation and the importance of the testimony itself.

Hebrews 1:6. ῝Οταν δὲ πάλιν εἰσαγάγῃ τὸν πρωτότοκον ει῏ς τὴν σἰκουμένην, λέγει· Καὶ προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι Θεοῦ. V. L., “Et rum introducit primogenitum in orbem terrae, dicit, Et adorenteum omnes angeli Dei;” omitting πάλιν, “again.” Syr., תּוּב דֵּין אַמַתָי דְּמַעֵל; “Rursum autem rum inducit;” “And again when he bringeth in.” Εἰς τὴν οἰκουμένην, לְעָלְמָא. “into the world.” Πάλιν, “again,” is omitted in the Arabic, as in the Vulgar Latin.

Beza, “Rursum autem cum inducit primogenitum in orbem terrarum, dicit, Et adorent” (Eras., “adorabunt”) “eum omnes angeli Dei;” which is exactly expressed by ours, “And again, when he bringeth in the first-begotten into the world, he saith, And let all the angels of God worship him.”

There is not much of difficulty in the words themselves.

῝Οταν δὲ, “cum autem,” “quando autem;” “but when.”

Πάλιν, “rursum” “again,” as in the former verse. What sense it is here used in, and what word it is to be joined withal, shall be afterwards declared.

Εἰσαγάγῃ, “inducit,” or “inducet,” or “introducit,' “he bringeth in,” or “leadeth in,” or “shall bring in;” of which difference also afterward.

Τὸν πρωτότοκον, “the first-begotten,” “the first-born,” he before whom none is born, nor necessarily after whom any is so. Under the law there was a sacrifice for the πρωτότοκος, “first-begotten;” so called when as yet none were begotten after him, and very uncertain whether ever any should be so of the same womb or no; and doubtless it often fell out that none were so. Εἰς τὴν οἰκουμένην, תֵּבֵּל the habitable world,” or תֵבֵל אֶיֶת׃, Proverbs 8, the public place of habitation, where the creatures of God do dwell. The word is nowhere used absolutely in Scripture in any sense but for this habitable world. Only, sometimes it hath a restrained sense, denoting the Roman empire, as Luke 2:1, according to the usual language of those days, wherein the people of Rome, or their emperors, were styled “rerum,” and “orbis terrarum domini;” and it sometimes indefinitely denotes any part of the world as habitable, Luke 2:1; Luke 4:5; Luke 21:26; and therefore oftentimes hath ὅλη “the whole,” joined with it, when it is extended universally to the habitable earth.

Προσκυνησάτωσαν. Hebrews הִשְׁתַּהֲווּ, imperative in Hithpael, from שָׁחָה, “to incline, “to bow down.” The LXX. constantly render that word by προσκυνέω. And προσκυνέω is probably derived from κύω, and thence κυνέω, “osculor,” “to kiss;” which also is sometimes used for “to adore,” or “worship,” as Πάντες γόνυ πεπτηκῶτες ἐμοὶ κυνέσντι δεσπότην. That is, says Eustathius, Προσκυνοῦσι με, ὠς δεσπότην, “They worship me as their lord;” for being joined with πεπτήκοτες, “bowing,” or “falling down,” it expresseth the whole use and signification of προσκυνέω. How kissing was of old a sign, token, and pledge of worship, especially to bow down and kiss the ground, I have elsewhere declared. And this derivation of the word I prefer far before that which makes it primitively signify “more canum adulari,” as if taken from the crouching of dogs.

In the New Testament it is nowhere used but for that religious worship which is due to God alone. And when it is remembered of any that they did προσκυνεῖν or perform the duty and homage denoted by this word unto any but God, it is remembered as their idolatry, Revelation 13:12; Revelation 13:15. And unto this sense was it restrained of old by the Spartans, whodenied that it was ἐν νόμῳ, lawful for them ἄνθρωπον προσκυνέειν, that is, to fall down to or to adore a man, Herodot. in Polym.

And in this sense it is exceedingly restrained from the use and importance of שָׁחָה, yea, and from that of הִשְׁתַּהֲוָה in Hithpael, though that always signifies a bowing down with respect and reverence; for it is employed to denote civil as well as religious worship. But for several sorts of religious worship, diversified by its objects, the Scripture knows nothing. The word properly denotes to bow down, and when it is referred unto God, it respects the inward reverence and subjection of our minds by a metonymy of the adjunct. See it for civil respect, Genesis 27:29; Genesis 33:6.

῎Αγγελοι, אֶלֹהִים, “elohim,” is rendered “angels” by the LXX., Genesis 31:24 [according to some MSS. only]; Job 38:7; Psalms 8:5; Psalms 97:7; Psalms 138:1; of which interpretation of the word we shall treat in the ensuing exposition. [7]

[7] Καὶ προσκ. “ Καὶ here exhibited does not appear in Psalms 97:7. I regard it as an intensive particle here..... One might render the phrase thus: ‘Let all the angels of God indeed worship him,'or ‘even pay him obeisance or adoration.'” It must be spiritual worship, from the nature of the beings commanded to render it. Civil homage can hardly be predicated of angels. Moses Stuart. Bleek, Tholuck, and Ebrard hold the quotation to be from Deuteronomy 32:43. “With respect to the absence of the words from the Masoretic text, we must, with all our deference to this text, as resting on ancient and strong tradition, never forget that we have in the LXX., particularly in the Pentateuch, an equally ancient recension of the Hebrew text.” Ebrard.

The difficulty in receiving the words as a quotation from Psalms 97:7, lies in the fact that the word is Elohim, “God” or “gods;” it is employed also to denote angels. “It may be sufficient to adduce one striking passage from Psalms 8:5, ‘Thou hast made him a little lower, than the angels;' literally, than God or gods. But such a literal translation is entirely out of the question, and there can be no reasonable doubt that angels is the true meaning.” The Syriac and Vulgate agree with the LXX. in the use of angels [in Psalms 97]. Turner. ED

Hebrews 1:6. And again, when he bringeth in the first-begotten into the world, he saith, And let all the angels of God worship him.

This is the second argument used by the apostle to confirm his assertion of the preference of the Son above angels, and is taken from the command of God given unto them to worship him; for without controversy, he who is to be worshipped is greater than they whose duty it is to worship him. In the words we must consider,

1. The apostle's preface;

2. His proof. And in the latter we must weigh,

(1.) The sense of it;

(2.) The suitableness of it to his present purpose.

His preface, or the manner of his producing of this second testimony, is this: ῝Οταν δὲ πάλιν εἰσαγάγῃ..... λέγει. Which words have been exposed unto variety of interpretations: for if πάλιν be joined with εἰσαγάγῃ, which immediately follows, they are to be rendered, “And when he bringeth in again into the world;” if with λέγει, which follows it after the interposition of sundry other words, then it is to be rendered as by our interpreters, “And again when he bringeth,..... he saith.”

Moreover, it is not clear in what sense Christ is called πρωτότοκος, “the first-born,” who is elsewhere termed μονογενὴς παρὰ Πατρὸς, “the only-begotten Son of the Father.”

We must also inquire what is the introduction or bringing in here intended, how and when performed; as also what is the world whereinto he was brought. The difficulties about all which must be severally considered.

1. Πάλιν, “again,” may be joined with εἰσαγάγῃ, and then the sense of the words must run as above intimated, namely, “When he bringeth in again the first-born into the world.” And it is evident that most expositors, both ancient and modern, embrace this sense. So do Chrysostom, Theodoret, Ambrose, (Ecumenius, Thomas, Lyra, Cajetan, Ribera, Cameron, Gomarus, Estius, a Lapide, our Mede, with many others. But about what this bringing in again, or second bringing in, of the first-born into the world should be, they are greatly divided.

The ancients refer it to his incarnation; affirming, somewhat harshly, that he was brought before into the world, when all things were made by him.

2. Others refer it to the resurrection, which was as it were a second bringing of Christ into the world, as David was brought into his kingdom again after he had been expelled by the conspiracy and rebellion of Absalom.

3. Others refer it unto his coming forth in the effectual preaching of the gospel after his ascension, whereby he was brought forth in another manner and with another kind of power than that in which he appeared in the days of his flesh.

4. Some suppose the personal reign of Christ on the earth for a thousand years with his saints is intended in these words, when God will bring him again with glory into the world: of which judgment was Mede, and now many follow him.

5. Others again, and they the most, assign the accomplishment of what is here asserted to the general judgment and the second coming of Christ in the glory of the Father, with all the holy angels attending him, to judge the quick and the dead.

6. Some of the Socinians refer them unto the triumphant ascension of Christ into heaven after his resurrection, he having, as they fancy, once before been taken into it, there to be instructed in the mind and will of God.

Now all these assertions concerning the bringing in of Christ into the world have a truth in them, absolutely considered; but whether any of them be here intended by the apostle, we must inquire by an examination of the common foundation that all their authors proceed upon, with the reasons given for its confirmation. Now, this is that which we observed before, namely, that in the construction of the words, πάλιν, “again,” is to be joined with εἰσαγάγῃ, “he bringeth in;” and so to be rendered, “When he bringeth in again,” (or, “a second time,”) “the first-born:” which must needs point to a second coming of Christ, of one kind or another. And to this purpose they say,

1. That the trajection of the words in the other sense is hard and difficult, and not to be admitted but upon very cogent reasons. It is to suppose that the apostle by ὅταν δὲ πάλιν, “when again,” intends πάλιν δὲ ὅταν, “again when.” And besides, the interposition of the many words between it and λέγει “he saith,” will not admit that they should be conjoined in sense and construction.

But this reason is not cogent; for,

(1.) Most of the ancient translations acknowledge this transposition of the words. So the Syriac, reading thus, “And again, when he bringeth in;” so the Vulgar Latin; and the Arabic, omitting the term “again,” as not designing any new thing, but merely denoting a new testimony. And they are followed by Valla, Erasmus, Beza, and the best of modern translators.

(2.) Such trajections are not unusual, and that in this place hath a peculiar elegancy; for the word πάλιν, “again,” being used in the head of the testimony foregoing, this transposition adds to the elegancy of the words; and that there was cause for it we shall see afterwards.

(3.) The apostle having immediately before used the word πάλιν, “again,” as his note of producing a second testimony, and placing it here in the entrance of a third, it must needs be used equivocally, if the trajection proposed be not allowed.

2. They deny that the angels worshipped Christ at his first coming into the world, that is, that they are recorded so to have done; and therefore it must needs be his second coming that is intended, when he shall come in glory, with all his holy angels openly worshipping him and performing his commands.

This reason is especially suited unto the fifth opinion before mentioned, referring the words to the coming of Christ at the general day of judgment, and is unserviceable unto any of the rest. But yet neither is this satisfactory; for the question is, not whether it be anywhere recorded that the angels worshipped Christ at his first entrance into the world, but whether the Lord Christ, upon his incarnation, was not put into that condition wherein it was the duty of all the angels of God to worship him. Now this being at least interpretatively a command of God, and the angels expressly always doing his will, the thing itself is certain, though no particular instances of it be recorded. Besides, the angels'attendance on his birth, proclamation of his nativity, and celebrating the glory of God on that account, seem to have been a performance of that duty which they had received command for. And this is allowed by those of the ancients who suppose that the second bringing of Christ into the world was upon his nativity.

3. They say that this bringing in of the first-begotten into the world denotes a glorious presenting of him in his rule and enjoyment of his inheritance.

But,

(1.) This proves not that the words must respect the coming of Christ unto judgment, to which end this reason is insisted on; because he was certainly proclaimed with power to be the Son, Lord, and Heir of all, upon his resurrection, and by the first preaching of the gospel And,

(2.) No such thing, indeed, can be rightly deduced from the words. The expression signifies no more but an introduction into the world, a real bringing in, without any intimation of the way or manner of it.

4. It is argued in the behalf of the same opinion, from the psalm from whence these words are taken, that it is a glorious reign of Christ and his coming unto judgment that are set forth therein, and not his coming and abode in the state of humiliation. And this reason Cameron affirms, to prove undeniably that it is the coming of Christ unto judgment that is intended.

But the truth is, the consideration of the scope of the psalm doth quite reject the opinion which is sought to be maintained by it; for,

(1.) Hebrews 1:1, Upon the reign of the Lord therein set forth, both Jews and Gentiles, the earth and the multitude of the isles, are called to rejoice therein; that is, to receive, delight in, and be glad of the salvation brought by the Lord Christ unto mankind, which is not the work of the last day.

(2.) Idolaters are deterred from their idolatry, and exhorted to worship him, Hebrews 1:7, a duty incumbent on them before the day of judgment.

(3.) The church is exhorted upon his reign to abstain from sin, and promised deliverance from the wicked and oppressors. All which things, as they are unsuited unto his coming at the day of judgment, so they expressly belong unto the setting up of his kingdom in this world. And hereby it appears, that that opinion which indeed seems with any probability to assert a second coming of Christ into the world to be intended in these words, is inconsistent with the scope of the place from whence the testimony is taken, and consequently the design of the apostle himself. The other conjectures mentioned will easily be removed out of the way. Unto that of the ancients, assigning this bringing in of Christ into the world unto his incarnation, we say it is true; but then that was his first bringing in, and being supposed to be intended in this place, the words can be no otherwise rendered but that πάλιν, “again,” must be esteemed only an intimation of the citation of a new testimony.

Neither can the resurrection of the Lord Christ be assigned as the season of the accomplishment of this word, which was not, indeed, a bringing of him into the world, but rather an entrance into his leaving of it; neither did he at his death leave the world utterly, for though his soul was separated from his body, yet his body was not separated from his person, and therein he continued on the earth.

The coming of Christ to reign here on earth a thousand years is, if not a groundless opinion, yet so dubious and uncertain as not to be admitted a place in the analogy of faith to regulate our interpretation of Scripture in places that may fairly admit of another application.

The figment of the Socinians, that the Lord Christ during the time of his forty days'fast was taken into heaven, which they lay as a foundation unto their interpretation of this place, I have elsewhere showed to be irrational, antiscriptural, Mohammedan, and derogatory to the honor of our Lord Jesus, as he is the eternal Son of God.

From what hath been spoken, it is evident that the trajection proposed may be allowed, as it is by most of the ancient and modern translations. And so the word πάλιν, “again,” relating unto λέγει, “he saith,” denotes only the introduction of a new proof, and doth not intimate a second bringing in of the Lord Christ. And unto what hath already been spoken I shall only add, that such an intention in these words as hath been pleaded for would be so far from promoting the apostle's design, that it would greatly weaken and impair it; for the matter he had in hand was to prove the pre-eminence of the Lord Christ above the angels, not absolutely, but as he was the revealer of the gospel; and if this was not so, and proved to be so by this testimony, whilst he was employed in that work in the world, it is nothing at all to his purpose.

Having cleared this difficulty, and showed that no second coming of Christ is intended in this word, but only a new testimony to the same purpose with them foregoing produced, the intention of the apostle in his prefatory expression may be further opened, by considering what that world is whereinto the Father brought the Son, with how and when he did so, and the manner of it.

There are two opinions about the world whereinto Christ is said to be brought by the Father.

1. The one is that of the Socinians, asserted as by others of them, so by Schlichtingius in his comment on this place, and by Grotius after them in his annotations. “ Οἰκουμένη,” saith Grotius, “est ‘regio illa superna quae ab angelis habitatur,'ut ipse mox scriptor noster ad haec sua verba respiciens dicet, cap. 2:5;” “It is,” saith he, “that region above which is inhabited by the angels that is intended; and our author declares as much in that respect which he hath to these words, chapter 2:5.” In like manner Schlichtingius:

“Per terrain istam, non esse intelligendam hanc quam mortales incolimus, sed coelestem illam quam aliquando immortales effecti incolemus, et res ipsa, et D. auctor sequenti capite Hebrews 1:5, aperte declarat.”

That is, by the earth, not the earth but the heaven is to be understood! But,

(1.) This suits not at all with the purpose and design of the apostle, which is plainly to prove that the Lord Christ, then when he spake to us, and revealed the will of God, and in that work, was above the angels; which is not at all proved by showing what befell him after his work was accomplished.

(2.) It receives no countenance from that other place, of Hebrews 2:5, whither we are sent by these interpreters; for that the apostle is there treating of a matter quite of another nature, without any respect unto these words, shall be there declared. Neither doth he absolutely there mention οἰκουμένην , “the world,” but with the addition of μέλλουσαν, “to come;” which what it is we shall inquire upon the place.

(3.) Οἰκουμένη signifies properly the “habitable earth,” and is never used absolutely in the Scripture but for the habitable world, or men dwelling in it; and causelessly to wrest it unto another signification is not to interpret but to offer violence unto the text.

2. By Οἰκουμένη , then, “the world,” or “habitable earth,” with them that dwell therein, and nothing else is intended; for as the word hath no other signification, so the psalmist in the place from whence the ensuing testimony is taken expounds it by “the multitude of isles,” or the nations lying abroad in the wide earth. This is the world designed, even that earth wherein the rational creatures of God converse here below. Into this was the Lord Christ brought by the Father.

We are therefore nextly to inquire wherein the Father's bringing of the Son into this world did consist. We have seen formerly that some have assigned it unto one thing in particular, some to another; some to his incarnation and nativity, some to his resurrection, some to his mission of the Spirit and propagation of his kingdom that ensued. The opinion about his coming to reign in the world a thousand years, as also that of his coming at the general judgment, we have already excluded. Of the others I am apt to think that it is not any one in particular, exclusive of the others, that the apostle intendeth or designeth. That which was intended in the Old Testament in the promises of his coming into the world, is that which is here expressed by the phrase of bringing him in. See Malachi 3:1-2,

“The Lord, whom ye seek, shall suddenly come..... But who may abide the day of his coming?”

Now, it was not any one special act, nor any one particular day that was designed in that and the like promises; but it was the whole work of God in bringing forth the Messiah, by his conception, nativity, unction with the Spirit, resurrection, sending of the Holy Ghost, and preaching of the gospel, which is the subject of those promises. And their accomplishment it is which these words express, “When he bringeth the first-begotten into the world;” that is, after he had kept his church, under the administration of the law given by angels in the hand of Moses the mediator, in the expectation of the coming of the Messiah, when he bringeth him forth unto and carries him on in his work unto the accomplishment of it, he says, “Let all the angels of God worship him.” And herein most of the former senses are comprised. And this interpretation of the words completely answers the intention of the apostle in the citation of the ensuing testimony, namely, to prove that, in the discharge of his work of revealing the will of God, he was such a one as, by reason of the dignity of his person, had all religious worship and honor due unto him from the angels themselves.

This sense, also, we are led unto by the psalm whence the ensuing testimony is taken, Psalms 92. The exultation which the first verse of the psalm requires and calls for is not unlike that which was, in the name of the whole creation, expressed at his nativity, Luke 2:14. And the four following verses are an allegorical description of the work that the Lord Christ should perform in and by the preaching of the gospel. See Malachi 3:1-4; Malachi 4:1; Matthew 3:12; Luke 2:17. And hereon ensues that shame and ruin which was brought upon idols and idolaters thereby, Luke 2:7; and the joy of the whole church in the presence of Christ, Luke 2:8; attended with his glorious reign in heaven, as a consequent of the accomplishment of his work, Luke 2:9; which is proposed as a motive unto obedience, and a matter of confidence and rejoicing unto the church. And this is the Father's bringing of the Son into the world, described by the psalmist and intended by the apostle.

It remains that we inquire why and in what sense Christ is here called πρωτότοκος, “primogenitus,” or “the first-born.” The common answer is, “Non quod post ilium alii, sed quod ante illum nullus;” “Not that any was born after him” (in the same way), “but that none was born before him;” which, as we have showed before, will agree well enough with the use of the word. And this is applied both to the eternal generation of his divine person, and to the conception and nativity of his human nature.

But if we suppose that his person and eternal generation may be intended in this expression, we must make πρωτότοκος, or the “firstborn,” to be the same with μονογενής, or “only-begotten;” which may not be allowed: for Christ is absolutely called the “only-begotten of the Father” in his eternal generation, his essence being infinite, took up the whole nature of divine filiation, so that it is impossible that with respect thereunto there should be any more sons of God, but πρωτότοκος, or “first-born,” is used in relation unto others; and yet, as I showed before, it doth not require that he who is so should have any other brethren in the same kind of sonship. But because this is by some asserted, namely, that Christ has many brethren in the same kind of sonship whereby he is himself the Son of God, and is on that account called the first-born (which is an assertion greatly derogatory to his glory and honor), I shall in our passage remove it, as a stumbling-block, out of the way.

Thus Schlichtingius on the place:

“Primogenitum eum nomine Dei Filium appellat, innuens hoc pacto plures Dei esse filios etiam ad Christum respectu habito; scilicet ut ostenderet non ita Christum esse Dei Filium, quin alii etiam eodem filiationis genere contine-antur, quanquam filiationis perfectione et gradu Christo multo inferiores.” And again: “Primogenitus dicitur Christus quod eum Deus ante omnes filios, eos nimirum qui Christi fratres appellantur genuerit; eo scilicet modo quo Dens filios gignere solet; eos autem gignit quos sibi similes efficit; primus est Christus qui Deo ea sanctitate similis fuit, qualem in novo foedere praecipit.”

But these things agree neither with the truth, nor with the design of the apostle in this place, nor with the principles of them by whom they are asserted. It is acknowledged that God hath other sons besides Jesus Christ, and that with respect unto him; for in him we are adopted, the only way whereby any one may attain unto the privilege of sonship: but that we are sons of God with or in the same kind of sonship with Jesus Christ, is,

1. False. because,

(1.) Christ in his sonship is μονογενής, the “only-begotten” Son of God: and therefore it is impossible that God should have any more sons in the same kind with him; for if he had, certainly the Lord Christ could not be μονογενής, his “only-begotten” Son.

(2.) The only way of filiation, the only kind of sonship, that believers share in is that of adoption; in any other kind of sonship they are not partakers. Now, if Christ be the Son of God in this kind, he must of necessity antecedently unto his adoption be a member of another family, that is, of the family of Satan and the world, as we are by nature, and from thence be transplanted by adoption into the family of God; which is blasphemy to imagine. So that neither can believers be the sons of God with that kind of sonship which is proper to Christ, he being the only- begotten of the Father; nor can the Lord Christ be the Son of God with the same kind of sonship as believers are, which is only by adoption, and their translation out of one family into another. So that either to exalt believers into the same kind of sonship with Christ, or to depress him into the same rank with them, is wholly inconsistent with the analogy of faith and principles of the gospel.

(3.) If this were so, that the Lord Christ and believers are the sons of God by the same kind of sonship, only differing in degrees (which also are imaginary, for the formal reason of the same kind of sonship is not capable of variation by degrees), what great matter is in the condescension mentioned by the apostle, Hebrews 2:11, that “he is not ashamed to call them brethren;” which yet he compares with the condescension of God in being called their God, Hebrews 11:16?

2. This conceit, as it is untrue so it is contrary to the design of the apostle; for, to assert the Messiah to be the Son of God in the same way with men, doth not tend at all to prove him more excellent than the angels, but rather leaves us just ground for suspecting their preference above him.

3. It is contrary unto other declared principles of the authors of this assertion. They elsewhere affirm that the Lord Christ was the Son of God on many accounts; as first and principally, because he was conceived and born of a virgin by the power of God; now, surely, all believers are not partakers with him in this kind of sonship. Again, they say he is the Son of God because God raised him from the dead, to confirm the doctrine that he had taught; which is not so with believers. Also they say he is the Son of God, and so called, upon the account of his sitting at the right hand of God; which is no less his peculiar privilege than the former. So that this is but an unhappy attempt to lay hold of a word for an advantage, which yields nothing in the issue but trouble and perplexity.

Nor can the Lord Christ (which is affirmed in the last place) be called the Son of God and the First-born, because in him was that holiness which is required in the new covenant; for both all believers under the old testament had that holiness and likeness unto God in their degrees, and that holiness consists principally in regeneration, or being born again by the Word and Spirit out of a corrupted estate of death and sin, which the Lord Christ was not capable of. Yea, the truth is, the holiness and image of God in Christ was, in the kind of it, that which was required under the first covenant, a holiness of perfect innocency and perfect righteousness in obedience. So that this last invention hath no better success than the former. It appeareth, then, that the Lord Christ is not called “the first-begotten,” or the “first-born,” with any such respect unto others as should include him and them in the same kind of filiation.

To give, therefore, a direct account of this appellation of Christ, we may observe, that indeed the Lord Christ is never absolutely called the “first- begotten” or “first-born” with respect either to his eternal generation or to the conception and nativity of his human nature. In respect of the former he is called “the Son,” and “the only-begotten Son of God,” but nowhere “the first-born,” or “first-begotten;” and in respect of the latter, indeed, he is called the “first-born son” of the virgin, because she had none before him, but not absolutely “the first-born” or “first-begotten,” which title is here and elsewhere ascribed unto him in the Scripture. It is not, therefore, the thing itself of being the first-born, but the dignity and privilege that attended it, which are designed in this appellation. So Colossians 1:15, he is said to be πρωτότοκος πάσης κτίσεως, “the first-born of the creation;” which is no more but that he hath power and authority over all the creatures of God.

The word which the apostle intends to express is בְּכוֹר, which ofttimes is used in the sense now pleaded for, namely, to denote not the birth in the first place, but the privilege that belonged thereunto. So Psalms 89:27, God is said to make David his בְּכוֹר, his “first-born;” which is expounded in the next words, “Higher than the kings of the earth.” So that the Lord Christ being the firstborn is but the same which we have insisted on, of his being heir of all, which was the privilege of the first-born; and this privilege was sometimes transmitted unto others that were not the first-born, although the natural course of their nativity could not be changed, Genesis 21:10; Genesis 49:3-4; Genesis 49:8. The Lord Christ, then, by the appointment of the Father, being intrusted with the whole inheritance of heaven and earth, and authority to dispose of it, that he might give out portions to all the rest of God's family, is and is called “the firstborn” thereof.

There remains now but one word more to be considered for the opening of this introduction of the ensuing testimony, and that is λέγει, “he saith;” that is, ‘God himself saith.'They are his words which shall be produced. Whatever is spoken in the Scripture in his name, it is his speaking; and he continueth to speak it unto this day. He speaks in the Scripture unto the end of the world. This is the foundation of our faith, that which it riseth from, and that which it is resolved into, ‘God speaketh;'and I suppose we need no interposition of church or tradition to give authority or credit unto what he says or speaks.

This, then, is the sum of these words of the apostle: ‘Again, in another place, where the Holy Ghost foretells the bringing forth into the world and amongst men him that is the Lord and Heir of all, to undertake his work, and to enter into his kingdom and glory, the Lord speaks to this purpose, Let all the angels of God worship him.'

To manifest this testimony to be apposite unto the confirmation of the apostle's assertion, three things are required:

1. That it is the Son who is intended and spoken of in the place from whence the words are taken, and so designed as the person to be worshipped.

2. That they are angels that are spoken unto, and commanded to worship him.

3. That on these suppositions the words prove the pre-eminence of Christ above the angels.

For the two former, with them that acknowledge the divine authority of this epistle, it is sufficient in general, to give them satisfaction, to observe that the place is applied unto Christ, and this passage unto the ministering angels, by the same Spirit who first wrote that Scripture. But yet there is room left for our inquiry how these things may be evidenced, whereby the strength of the apostle's reasonings, with them who were not yet convinced of the infallibility of his assertions, any further than they were confirmed by testimonies out of the Old Testament and the faith of the ancient church of the Hebrews in this matter, may be made to appear; as also a check given to their boldness who, upon pretense of the impropriety of these allegations, have questioned the authority of the whole epistle.

1. Our first inquiry must be whence this testimony is taken. Many of the ancients, as Epiphanius, Theodoret, Euthymius, Procopius, and Anselm, conceived the words to be cited from Deuteronomy 32:43, where they expressly occur in the translation of the LXX., Εὐφράςθητς οὐρανοὶ ἄμα αὐτοῦ καὶ προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι Θεοῖ; “Rejoice ye heavens with him, and let all the angels of God worship him.” But there are two considerations that put it beyond all pretensions that the words are not taken from this place of the LXX.:

(1.) Because indeed there are no such words in the original text, nor any thing spoken that might give occasion to the sense expressed in them; but the whole verse is inserted in the Greek version quite beside the scope of the place. Now, though it may perhaps be safely granted that the apostles, in citing the Scripture of the Old Testament, did sometimes use the words of the Greek translation then in use, yea, though not exact according to the original, whilst the sense and meaning of the Holy Ghost was retained in them; yet to cite that from the Scripture as the word and testimony of God which indeed is not therein, nor was ever spoken by God, but by human failure and corruption crept into the Greek version, is not to be imputed unto them. And indeed I no way question but that this addition unto the Greek text in that place was made after the apostle had used this testimony. For it is not unlikely but that some considering of it, and not considering from whence it was taken, because the words occur not absolutely and exactly in the Greek anywhere, inserted it into that place of Moses, amidst other words of an alike sound, and somewhat an alike importance, such as immediately precede and follow the clause inserted.

(2.) The Holy Ghost is not treating in that place about the introduction of the first-born into the world, but quite of another matter, as is evident upon the first view of the text: so that this testimony is evidently not taken from this place; nor would nor could the apostle make use of a testimony liable unto such just exceptions,

Later expositors generally agree that the words are taken out of Psalms 97:7, where the original is rendered by the LXX., Προσκυνήσατε αὐτῷ πάντες ἄγγελοι αὐτοῦ : which, with a very small variation in the words, and none at all in the sense, is here expressed by the apostle, “And let all the angels of God worship him.”

The psalm hath no title at all in the original; which the Greek version noteth, affirming that it is ἀνεπίγραφος παῤ ᾿Εβραίοις : but it adds one of its own, namely, Ψαλμός τῷ Λάβιδ ὅτε ἤ γῆ αὐτοῦ καθίστατο, “A Psalm of David when his land was restored.” Hence it is referred by some to the time of his return unto Jerusalem, after he had been expelled the kingdom by Absalom; by others, with more probability, to the time of his bringing the ark into the tabernacle from the house of Obed-edom, when the land was quieted before him. And unquestionably in it the kingdom of God was shadowed out under the type of the kingdom of David; which kingdom of God was none other but that of the Messiah. It is evident that this psalm is of the same nature with that which goes before, yea, a part of it, or an appendix unto it. The first words of this take up and carry on what is affirmed in the 10th verse, to close of that; so that both of them are but one continued psalm of praise. Now the title of that psalm, and consequently of this, is שיר חדש, “A new song,” Psalms 97:1; which psalms, as Rashi confesseth, are to be referred unto the world to come, that is, the time and kingdom of the Messiah. So Kimchi affirms that this psalm and that following respect the time when the people shall be delivered from the captivity out of all nations; that is, the time of the Messiah. And Rakenati affirms that the last verse of it, “He cometh to judge the earth,” can respect nothing but the coming and reign of the Messiah. Thus they, out of their traditions.

Some of the ancients, I confess, charge them with corrupting this psalm in the version of the 10th verse, affirming that the words at one time were, ᾿᾿Ο Κύριος ἐβασίλευσεν ἀπὸ τοῦ ξύλου, “The Lord reigned from the tree,” denoting; as they say, the cross. So Justin Martyr, in his Dialogue with Trypho. And after him the same words are remembered by Tertullian, ad. Judae. cap. 10, ad. Marci. lib. 3; and Augustin. Enarr. in Psalms 95. And though the fraud and corruption pretended be improbable, indeed impossible, nor are the words mentioned by Justin acknowledged by the Targum, or any Greek translator, or Jerome, yet it is evident that all parties granted the Messiah and his kingdom to be intended in the psalm, or there had been no need or color for the one to suspect the other of corruption about it. It is evident, then, that the ancient church of the Jews, whose tradition is herein followed by the modern, acknowledged this psalm to contain a description of the kingdom of God in the Messiah; and on their consent doth the apostle proceed. And the next psalm, which is of the same importance with this, is entitled by the Targumist, תשבחת נבואה, “A prophetical psalm,” namely, of the kingdom and reign of the Messiah.

But the matter of the psalm itself makes it manifest that the Holy Ghost treateth in it about God's bringing in the first-born into the world, and the setting up of his kingdom in him. A kingdom is described wherein God would reign, which should destroy idolatry and false worship; a kingdom wherein the isles of the Gentiles should rejoice, being called to an interest therein; a kingdom that was to be preached, proclaimed, declared, unto the increase of light and holiness in the world, with the manifestation of the glory of God unto the ends of the earth: every part whereof declareth the kingdom of Christ to be intended in the psalm, and consequently that it is a prophecy of the bringing in of the first-begotten into the world.

2. Our second inquiry is, whether the angels be intended in these words. They are, as was before observed, כָּלאּאַלֹהִים, “omnes dii;” and are so rendered by Jerome, “Adorate eum omnes dii;” and by ours, “Worship him, all ye gods,” The preceding words are, “Confounded be all they that serve graven images” הַמִּתְהַלְלִים בָּאַלִילִים “that boast themselves in” (or “of”) “idols,” “vanities, nothings,” as the word signifies; whereon ensues this apostrophe, “Worship him, כָּלאּאַלֹהִים, all ye gods.” And who they are is our present inquiry.

Some, as all the modern Jews, say that it is the gods of the Gentiles, those whom they worship, that are intended; so making אַֹֹלֹהִים and אַלִילִים, “gods,” and “vain idols,” to be the same in this place. But,

(1.) It cannot be that the psalmist should exhort the idols of the heathen, some whereof were devils, some dead men, some inanimate parts of the creation, unto a reverential worshipping of God reigning over all. Hence the Targumist, seeing the vanity of that interpretation, perverts the words, and renders them, “Worship before him, all ye nations which serve idols.”

(2.) אַלֹהִים, “Elohim,” is so far in this place from being exegetical of אַלִילִים, “gods,” or “vain idols,” that it is put in direct opposition to it, as is evident from the words themselves.

(3.) The word Elohim, which most frequently denoteth the true God, doth never alone, and absolutely taken, signify false gods or idols, but only when it is joined with some other word discovering its application, as his god, or their gods, or the gods of this or that people: in which case it is rendered by the LXX. sometimes εἴδωλον, an “idol;” sometimes χειροποίητον, an “idol made with hands;” sometimes βδέλυλμα , an “abomination.” But here it hath no such limitation or restriction.

Whereas, therefore, there are some creatures who, by reason of some peculiar excellency and likeness unto God, or subordination unto him in their work, are called gods, it must be those or some of them that are intended in the expression. Now these are either magistrates or angels.

(1.) Magistrates are somewhere called elohim, because of the representation they make of God in his power, and their peculiar subordination unto him in their working. The Jews, indeed, contend that no other magistrates but only those of the great Sanhedrin are anywhere called gods; but that concerns not our present inquiry. Some magistrates are so called, but none of them are here intended by the psalmist, there being no occasion administered unto him of any such apostrophe unto them.

(2.) Angels also are called elohim: Λεγόμενοι θεοί, 1 Corinthians 8:5. They have the name of god attributed unto them, as we have showed before in some instances. And these alone are they whom the psalmist speaks unto. Having called on the whole creation to rejoice in the bringing forth of the kingdom of God, and pressed his exhortation upon things on the earth, he turns unto the ministering angels, and calls on them to the discharge of their duty unto the King of that kingdom. Hence the Targumist, in the beginning of Psalms 96, which is indeed the beginning of this, expressly mentioneth אנגלי מרומא, “his high angels,” joining in his praise and worship, using the Greek word ἄγγελος, for distinction's sake, as on the same account it often occurs in the Targum.

We have thus evinced that the psalm treats about the bringing in of the first-born into the world; as also that they are the ministering angels who are here commanded to worship him.

For the command itself, and the nature of it, it consisted in these two things:

(1.) A declaration of the state and condition of the Messiah; which is such as that he is a meet object of religious adoration unto the angels, and attended with peculiar motives unto the discharge of their duty. The former he hath from his divine nature, the latter from his work, with his state and dignity that ensued thereon.

(2.) An intimation of the pleasure of God unto the angels. Not that divine worship was absolutely due unto the Son of God, which they knew from the first instant of their creation, but that all honor and glory were due unto him on the account of his work and office as mediator and king of his church.

3. It remaineth only that we show that this testimony thus explained was suitable unto the apostle's design and purpose, and did prove the assertion in the confirmation whereof it was produced. Now, this is a matter of so full and clear an evidence that it will not at all detain us; for it is impossible that there should be any more clear or full demonstration of this truth, that the Lord Christ hath an unspeakable pre-eminence above the angels, than this, that they are all appointed and commanded by God himself to adore him with divine and religious worship. We may now, therefore, consider what observations the words will afford us for our own instruction. It appears, then, from hence,

I. That the authority of God speaking in the Scripture is that alone which divine faith rests upon and is to be resolved into: “He saith.”

It was the begetting of faith in some of the Hebrews, and the increase or establishment of it in others, that the apostle aimed at. That which he proposed to them as the object of their faith, that which they were to believe, was that excellency of the person and kingly authority of the Messiah wherein they had not as yet been instructed. And hereof he endeavors not to beget an opinion in them, but that faith which cannot deceive or be deceived. To this end he proposeth that unto them which they ought to submit unto, and which they may safely rest in. For as faith is an act of religious obedience, it respects the authority of God requiring it; and as it is a religious infallible assent of the mind, it regards the truth and veracity of God as its object. On this alone it rests, “God saith.” And in whatever God speaks in the Scripture, his truth and authority manifest themselves to the satisfaction of faith; and nowhere else doth it find rest.

II. That for the begetting, increasing, and strengthening of faith, it is useful to have important fundamental truths confirmed by many testimonies of Scripture: “Again he saith.”

Any one word of God is sufficient to establish the most important truth to eternity, so as to hang the salvation of all mankind thereon, neither can any thing impeach or weaken what is so confirmed. No more is required in any case, to make faith necessary on our part as a duty of obedience, and infallible as to the event, but that God hath by any means, by any one word, revealed that which he requires our assent unto. But God dealeth not upon strict terms. Infinite condescension lies at the bottom of all wherein he hath to deal with us. He respects not what the nature of the thing strictly requires, but what is needful unto our infirmity and weakness. Hence he multiplies his commands and promises, and confirms all by his oath, swearing to his truth by himself, to take away all pretense of distrust and unbelief. For this cause he multiplies testimonies to the truths wherein the concernments of his glory and our obedience do lie, as might be manifested by the consideration of instances innumerable. Thus in his name deals the apostle in this place. And this is useful to faith: for,

1. What, it may be, is obscure in one is cleared in another; and so what doubts and fears remain on the consideration of one testimony are removed by another, whereby the souls of believers are carried on unto a “full assurance.” And therefore, because such is our weakness that there is need hereof in ourselves, such is the goodness of God that there is no want of it in the word.

2. Faith discerns hereby the weight that God lays upon its embracing of the truth so testified unto. He knows our concernment in it, and thereon urgeth us with its acceptance. This awakens and excites faith unto attention and consideration, the eminent means of its growth and increase. It knows that it is not for nothing that the Holy Ghost thus presseth his truth upon it, and attends the more diligently upon his urgency.

3. Every testimony hath something single in it, and peculiar unto it. Though many bear witness to the same truth, yet such is the fullness of the Scripture, and such the wisdom of God laid up therein, that every one of them hath also somewhat of its own, somewhat singular, tending to the enlightening and establishment of our minds. This faith makes a discovery of, and so receives peculiar profit and advantage thereby.

And this should teach us to abound in the study and search of the Scriptures, that we may thereby come to establishment in the truth. God hath thus left us many testimonies to each important truth; and he hath not done it in vain, he knows our need of it; and his condescension in so doing, when he might have bound us up to the strictest terms of closing with the least intimation of his will, is for ever to be admired. For us to neglect this great effect and product of the wisdom, grace, and love of God, is unspeakable folly. If we think we need it not, we make ourselves wiser than God; if we think we do, and neglect our duty herein, we are really as unwise as the beasts that perish. Want of this fortifying of faith, by a diligent search after the testimonies given unto the truth proposed unto it to be believed, is the cause that so many every day turn away from it, and therewithal make shipwreck of faith and a good conscience. Let us, then, never think ourselves safe in the knowledge and profession of any truth, but whilst we continue sincerely in the investigation of all the confirmation that God hath given it in his word. The opposition made to every truth is so various, and from so many hands, that not the least contribution of evidence unto it can be neglected with safety.

III. The whole creation of God hath a great concernment in God's bringing forth Christ into the world, and his exaltation in his kingdom.

Hence in the psalm from whence these words are taken, all the principal parts of it are called on to triumph and rejoice therein. The earth, and the multitude of the isles, the heaven, and all people, are invited unto this congratulation; neither is any thing excluded but idols and idolaters, whose ruin God intends in the erection of the kingdom of Christ. And this they have ground for,

1. Because in that work consisted the principal manifestation of the wisdom, power, and goodness of God. The whole creation is concerned in the glory of the Creator. In his exaltation doth their honor, interest, and blessedness consist. For this end were they made, that God might be glorified. The more that is done by any means, the more is their end attained.

Hence the very inanimate parts of it are introduced, by a προσωποποιϊvα, rejoicing, exulting, shouting, and clapping their hands, when the glory of God is manifested, in all which their suitableness and propensity to their proper end is declared; as also, by their being burdened and groaning under such an estate and condition of things as doth any way eclipse the glory of their Maker. Now, in this work of bringing forth the first-born is the glory of God principally and eminently exalted; for the Lord Christ is the “brightness of his glory,” and in him all the treasures of wisdom, grace, and goodness are laid up and hid. Whatever God had any otherwise before parcelled out, of and concerning his glory, by the works of his hands, is all, and altogether, and with an unspeakable addition of beauty and excellency, repeated in Christ.

2. The whole creation receiveth a real advancement and honor in the Son's being made “the first-born of every creature;” that is, the especial heir and lord of them all. Their being brought into a new dependence on the Lord Christ is their honor, and they are exalted by becoming his possession. For after that they had lost their first original dependence on God, and their respect unto him, grounded on his pronouncing of them exceeding good, that is, such as became his wisdom and power to have made, they fell under the power of the devil, who became prince of this world by sin. Herein consisted the vanity and debasement of the creature; which it was never willingly or of its own accord subject unto. But God setting up the kingdom of Christ, and making him the first-born, the whole creation hath a right unto a new, glorious lord and master. And however any part of it be violently for a season detained under its old bondage, yet it hath grounds of an “earnest expectation” of a full and total deliverance into liberty, by virtue of this primogeniture of Christ Jesus

3. Angels and men, the inhabitants of heaven and earth, the principal parts of the creation, on whom God hath in an especial manner stamped his own likeness and image, are hereby made partakers of such inestimable benefits as indispensably call for rejoicing in a way of thankfulness and gratitude. This the whole gospel declares, and therefore it needs not our particular improvement in this place.

And if this be the duty of the whole creation, it is easy to discern in what a special manner it is incumbent on them that believe, whose benefit, advantage, and glow, were principally intended in this whole work of God. Should they be found wanting in this duty, God might, as of old, call heaven and earth to witness against them. Yea, thankfulness to God for the bringing forth of the first-born into the world is the sum and substance of all that obedience which God requires at the hands of believers.

IV. The command of God is the ground and reason of all religious worship. The angels are to worship the Lord Christ, the mediator; and the ground of their so doing is God's command. He saith, “Worship him, all ye angels.”

Now the command of God is twofold:

1. Formal and vocal, when God gives out a law or precept unto any creature superadded to the law of its creation. Such was the command given out unto our first parents in the garden concerning the “tree of the knowledge of good and evil;” and such were all the laws, precepts, and institutions which he afterwards gave unto his church, with those which to this day continue as the rule and reason of their obedience.

2. Real and interpretative, consisting in an impression of the mind and will of God upon the nature of his creatures, with respect unto that obedience which their state, condition, and dependence on him requireth. The very nature of an intellectual creature, made for the glory of God, and placed in a moral dependence upon him and subjection unto him, hath in it the force of a command, as to the worship and service that God requireth at their hands. But this law in man being blotted, weakened, impaired, through sin, God hath in mercy unto us collected, drawn forth, and disposed all the directions and commands of it in vocal formal precepts recorded in his word; whereunto he hath superadded sundry new commands in the institutions of his worship. With angels it is otherwise. The ingrafted law of their creation, requiring of them the worship of God and obedience to his whole will, is kept and preserved entire; so that they have no need to have it repeated and expressed in vocal formal commands. And by virtue of this law were they obliged to constant and everlasting worship of the eternal Son of God, as being created and upheld in a universal dependence upon him. But now when God brings forth his Son into the world, and placeth him in a new condition, of being incarnate, and becoming so the head of his church, there is a new modification, of the worship that is due to him brought in, and a new respect unto things, not considered in the first creation. With reference hereunto God gives a new command unto the angels, for that peculiar kind of worship and honor which is due unto him in that state and condition which he had taken upon himself.

This the law of their creation in general directed them unto, but in particular required not of them. It enjoined the worship of the Son of God in every condition, but that condition was not expressed. This God supplies by a new command; that is, such an intimation of his mind and will unto them as answers unto a vocal command given unto men, who by that means only may come to know the will of God. Thus, in one way or other, command is the ground and cause of all worship: for,

1. All worship is obedience. Obedience respects authority; and authority exerts itself in commands. And if this authority be not the authority of God, the worship performed in obedience unto it is not the worship of God, but of him or them whose commands and authority are the reason and cause of it. It is the authority of God alone that can make any worship to be religious, or the performance of it to be an act of obedience unto him.

2. God would never allow that the will and wisdom of any of his creatures should be the rise, rule, or measure of his worship, or any part of it, or any thing that belongs unto it. This honor he hath reserved unto himself, neither will he part with it unto any other. He alone knows what becomes his own greatness and holiness, and what tends to the advancement of his glory. Hence the Scripture abounds with severe interdictions and comminations against them who shall presume to do or appoint any thing in his worship beside or beyond his own institution.

3. All prescriptions of worship are vain, when men have not strength to perform it in a due manner, nor assurance of acceptance when it is performed. Now, both these are and must be from God alone, nor doth he give strength and ability for any thing in his worship but what himself commands, nor doth he promise to accept any thing but what is of his own appointment; so that it is the greatest folly imaginable to undertake any thing in his worship and service but what his appointment gives warrant for.

And this should teach us, in all that we have to do in the worship of God, carefully to look after his word of command and institution. Without this all that we do is lost, as being no obedience unto God; yea, it is an open setting up of our own wills and wisdom against him, and that in things of his own especial concernment; which is intolerable boldness and presumption. Let us deal thus with our rulers amongst men, and obey them not according to their laws, but our own fancies, and see whether they will accept our persons? And is the great and holy God less to be regarded? Besides, when we have our inventions, or the commands of other men, as the ground and reason of our doing it, we have nothing but our own or their warranty for its acceptance with God; and how far this will secure us it is easy to judge.

We might hence also further observe,

V. That the Mediator of the new covenant is in his own person God blessed for ever, to whom divine or religious worship is due from the angels themselves. As also that,

VI. The Father, upon the account of the work of Christ in the world, and his kingdom that ensued it, gives a new commandment unto the angels to worship him, his glory being greatly concerned therein. And that,-

VII. Great is the church's security and honor, when the head of it is worshipped by all the angels in heaven. As also that,-

VIII. It can be no duty of the saints of the new testament to worship angels, who are their fellow-servants in the worship of Jesus Christ.