Hebrews 1:8-9

Having given an account of what the Scripture teacheth and testifieth concerning angels, in the following verses he showeth how much other things, and far more glorious, are spoken to and of the Son, by whom God revealed his will in the gospel.

Hebrews 1:8. Πρὸς δὲ τὸν Υἱόν· ῾Ο θρόνος σου, ὁ Θεὸς, εἰς τὸν αἰῶνα τοῦ αἰῶνος·v ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου. ᾿Ηγάπησας δικαιοσύνην, και ἐμίσησας ἀνομίαν· διὰ τοῦτο ἔχρισέ σε Θεὸς, ὁ Θεός σου, ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου.

MS. T., ῾Η ῥάβδος εὐθύτητος : and for ἀνομίαν, ἀδικίαν. Πρὸς δὲ τὸν Υἱόν, “But unto the Son.” Syr., על בְּיָא דֵיּן אָמַר, “but of the Son he saith;” which is necessarily supplied as to the apostle's design. In the psalm the words are spoken by way of apostrophe to the Son, and they are recited by the apostle as spoken of him; that is, so spoken to him as to contain a description of him and his state or kingdom.

῾῾Ο θρόνος σου, ὁ Θεὸς, εἰς τὸν αἰῶνα τοῦ αἰῶνος. Psalms 45:7 isthe place from whence the words are taken, כִּסְאֲךָ אַלֹהִיּם עוֹלָם וָעֶר. The LXX. render these words as the apostle. Aquila, ῾῾Ο ζρόνος σου Θεὲ αἰῶνα καὶ ἔτι· Θεέ, for ὁ Θεός· “Thy throne, O God, for ever and yet.” Symmachus, ῾Ο θρόνος σου ὁ Θεὸς αἰώνιος καὶ ἔτι· “Thy throne, O God, is everlasting and yet;” and that because it is not said, לְעוֹלָּם, but עוֹלָם, absolutely; ῾Ο Θεός, Θεέ, as in the translation of Aquila.

כִּסֵא is “a kingly throne,” nor is it ever used in Scripture for מוֹשָׁב, “a common seat.” Metonymically it is used for power and government, and that frequently. The LXX. almost constantly render it by θρόνος, and θρόνος is ἐλευθέριος καθέδρα σὺν ὑποποδίῳ, Athenae, lib. 5, “a free open seat with a footstool.” And such a throne is here properly assigned unto the Lord Christ, mention of his footstool being immediately subjoined. So God says of himself, “Heaven is my throne, and the earth is my footstool;” as the heathen termed heaven, Διὸς θρόνον, “The throne of God.” “Thy throne, O God, עוֹלָם וָעֶד,” “in seculum et usque;” “in sempiternum et perpetuo;” “in seculum seculorum.” The duration denoted by the conjunction of both these words is mostly an absolute perpetuity, and a certain, uninterrupted continuance, where the subject spoken of admits a limitation. Many of the Greek interpreters render עֵד by ἔτι, attending to the sound rather than the use and signification of the word; so is “yet” in our language. This we express by, “for ever and ever.” ῾῾Ράβδος εὐθύτητος ἡ ῥαβδος βασιλείας σου. The variation of ἡ ῥάβδος in the first place, before mentioned, takes off from the elegancy of the expression, and darkens the sense; for the article prefixed to the last ῥάβδος declares that to be the subject of the propositon.

The words of the psalmist are, שֵׁבֶט מִיֹשׂר שֵבֶט מַלְכוּתֶךָ. “Shebet,” is “virga,” and “sceptrum,” and in this place is rendered by Aquila σκήπτρον, “a rod,” “a staff,” “a scepter;” always a scepter when referred to rule, as in this place it is called the scepter of the kingdom.

A “scepter,” מִיֹשׂר, from יָשַׁר, “rectus fuit,” to be “right,” “straight” “upright,” principally in a moral sense. Εὐθύτητος, “of uprightness.” Εὐθύτης is properly such a rectitude as we call straight, opposed to crooked; and metaphorically only is it used for moral uprightness, that is, equity and righteousness. Syr., שׁבֶטָא פְשִיטָא. Boderianus, “sceptrum erectum,” “a scepter lifted up,” or “held upright.” The Paris edition, “sceptrum protensum,” “a scepter stretched out;” and the stretching out of the scepter was a sign and token of mercy, Esther 5:2. Tremellius, “virga recta;” which answers “mischor” in both its acceptations. Erpenius to the same purpose, “sceptrum rectum,” “a right sceptre.”

“Thou hast loved righteousness and hated רֶשָׁע,” ἀνομίαν, ἀδικίαν, “iniquity,” “unrighteousness,” “wickedness.” Διὰ τοῦτο, עַלאּכֵּן “propterea,” “propter quod,” “quare,” “ideo,” “idcirco,” “wherefore,” “for which cause.” Some copies of the LXX. and Aquila read ἐπὶ τούτῳ, so that διὰ τοῦτο seems to have been taken into the LXX. from this rendering of the words by the apostle.

῎Εχρισέ σε ὁ Θεὸς, ὁ Θεός σου, ἔλαιον ἀγαλλιάσεως מְשָׁחֲךָ אַלֹהִים אַלֹהֵיךָ שֶׂמֶן שָׁשׁוֵֹן; “God, thy God, hath anointed thee·” The words in Greek and Hebrew are those from whence the names of Christ and Messiah are taken, which are of the same importance and signification, “The anointed one.” And the same by the Targumist; Aquila, ἤλειψε.

“Hath anointed thee ἔλαιον ἀγαλλιάσεως,” the instrument in doing of the thing intended, expressed by the accusative case, whereof there are other instances in that language. Of old the LXX. read ἐλαίῳ ἀγλαϊσμοῦ, “with the oil of delight,” or “ornament;” so that ἔλαιον ἀγαλλιάσεως came also into the Greek version from this place of the apostle, and is more proper than the old reading, “the oil of rejoicing,” “joy” or “gladness.”

Παρὰ τοὺς μετόχους σου· מֵחֲבֵרֶיךָ, “before,” or above,” “those that partake with thee,” “thy fellows” or “companions.” So Symmachus, τοὺς ἑταίρους σου. [9]

[9] VARIOUS READINGS. Lachmann, on the authority of respectable manuscripts, gives the reading, καὶ ἡ π῾άζδος εὐθύτητος ῥάζδος, κ. τ. λ. EXPOSITION. ῾Ο Θεός is the usual voc., and nearly, the only form of it,throughout the Septuagint; e.g., Psalms 3:7; Psalms 4:1; Psalms 5:10; Psalms 7:1, et passim..... Where is God ever said to be the throne of his creatures? and what could be the sense of such an expression? Stuart. All the ancient versions of the original passage in the Psalms agree in supporting the common construction, so far as their respective idioms permit a positive conclusion. Pye Smith. The attempt of Gesenius to sustain another translation of the Hebrew, “The throne of God,” that is, “thy divine throne,” is truly surprising; as he must have known, that, in such a case, the second of the two nouns, and not, as here, the first, would have had the suffix by common usage of the language. Turner TRANSLATIONS. Πρὸς δε τὸν Ψἱόν , But respecting the Son. Stuart, De Wrette. Concerning. Boothroyd. ED.

Hebrews 1:8. But unto the Son [he saith], Thy throne, O God, is for ever; the scepter of thy kingdom is a scepter of righteousness. Thou hast loved righteousness, and hated iniquity; wherefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.

This testimony is produced by the apostle in answer unto that foregoing concerning angels. ‘Those words,'saith he, ‘were spoken by the Holy Ghost of the angels, wherein their office and employment under the providence of God is described. These are spoken by the same Spirit of the Son, or spoken to him, denoting his preexistence unto the prophecies themselves.'

There is little or no difficulty to prove that this testimony belongs properly unto him to whom it is applied by the apostle. The ancient Jews granted it, and the present doctors cannot deny it. One of them says, indeed, וזה המזמור נאמר על דוד או על המשיח; “ This psalm is spoken of David, or the Messiah.” These are the words and this is the opinion of Aben Ezra; who accordingly endeavors to give a double sense of the chief passages in this psalm, one as applied unto David, another as applied unto the Messiah, which he inclines unto. Jarchi turns it into an allegory, without any tolerable sense throughout his discourse. But though it might respect them both, yet there is no pretense to make David the subject of it, the title and whole contexture of it excluding such an application. The Targum wholly applies the psalm to the Messiah; which is a somewhat better evidence of the conception of the ancient Jews than the private opinion of any later writer can give us. And the title of the psalm in that paraphrase would make it a prophecy given out in the days of Moses for the use of the Sanhedrin; which manifests what account it had of old in their creed concerning the Messiah.

Some Christian interpreters have so far assented unto the later rabbins as to grant that Solomon was primarily intended in this psalm, as a type of Christ, and that the whole was an epithalamium or marriage-song, composed upon his nuptials with the daughter of Pharaoh. But there want not important reasons against this opinion: for,

1. It is not probable that the Holy Ghost should so celebrate that marriage, which as it was antecedently forbidden by God, so it was never consequently blessed by him, she being among the number of those “strange women” which turned his heart from God, and was cursed with barrenness; the first foreign breach that came upon his family and all his magnificence being also from Egypt, where his transgression began.

2. There is scarce any thing in the psalm that can with propriety of speech be applied unto Solomon. Two things are especially insisted on in the former part of the psalm, first, the righteousness of the person spoken of in all his ways and administrations, and then the perpetuity of his kingdom. How the first of these can be attributed unto him whose transgressions and sins were so public and notorious, or the latter to him who reigned but forty years, and then left his kingdom broken and divided to a wicked, foolish son, is hard to conceive.

As all, then, grant that the Messiah is principally, so there is no cogent reason to prove that he is not solely, intended in this psalm. I will not contend but that sundry things treated of in it might be obscurely typified in the kingdom and magnificence of Solomon; yet it is certain that most of the things mentioned, and expressions of them, do so immediately and directly belong unto the Lord Christ as that they can in no sense be applied unto the person of Solomon; and such are the words insisted on in this place by our apostle, as will be made evident in the ensuing explication of them.

We must, then, in the next place, consider what it is that the apostle intends to prove and confirm by this testimony, whereby we shall discover its suitableness unto his design. Now, this is not, as some have supposed, the deity of Christ; nor doth he make use of that directly in this place, though he doth in the next verse, as a medium to prove his preeminence above the angels, although the testimonies which he produceth do eminently mention his divine nature. But that which he designs to evince is this only, that he whom they saw for a time made “lower than the angels,” Hebrews 2:9, was yet in his whole person, and as he discharged the office committed unto him, so far above them as that he had power to alter and change those institutions which were given out by the ministry of angels. And this he doth undeniably by the testimonies alleged, as they are compared together: for whereas the Scripture testifies concerning angels that they are all servants, and that their chiefest glory consists in the discharge of their duty as servants, unto him a throne, rule, and everlasting dominion, administered with glory, power, righteousness, and equity, are ascribed; whence it is evident that he is exceedingly exalted above them, as is a king on his throne above the servants that attend him and do his pleasure.

And this is sufficient to manifest the design of the apostle, as also the evidence of his argument from this testimony. The exposition of the words belongs properly to the place from whence they are taken. But yet, that we may not leave the reader unsatisfied as to any particular difficulty that may seem to occur in them, this exposition shall be here also attended to.

The first thing to be attended to in them is the compellation of the person spoken unto, “O God:” “Thy throne, O God.”

Some would have Elohim (ὁ Θεός) to be a name common to God with others, namely, angels and judges; and in that large acceptation to be here ascribed to the Lord Christ; so that though he be expressly called Elohim, and ὁ Θεός, yet that proves him not to be God by nature, but only to be so termed in respect of his office, dignity, and authority. And this is contended for by the Socinians. But this gloss is contrary to the perpetual use of the Scripture; for no one place can be instanced in, where the name Elohim is used absolutely, and restrained unto any one person, wherein it doth not undeniably denote the true and only God. Magistrates are, indeed, said to be elohim in respect of their office, but no one magistrate was ever so called; nor can a man say without blasphemy to any of them, “Thou art Elohim,” or “God.” Moses also is said to be elohim, “a god,” but not absolutely, but “a god to Pharaoh,” and to “Aaron;” that is, in God's stead, doing and performing in the name of God what he had commanded him. Which places Jarchi produceth in his comment to countenance this sense, but in vain.

It is, then, the true God that is spoken unto in this apostrophe, “Elohim,” “O God.” This being granted, Erasmus starts a new interpretation of the whole words, though he seemeth not to approve of his own invention. “ ῾Ο θρόνος σου ὁ Θεός. It is uncertain,” saith he, “whether the meaning be, Thy throne, O God,'or ‘God is thy throne for ever.'” In the first way the word is an apostrophe to the Son, in the latter it expresseth the person of the Father. And this interpretation is embraced and improved by Grotius, who, granting that the word Elohim, used absolutely, signifieth as much as, “Elohe elohim,” “the God of gods,” would not allow that it should be spoken of Christ, and therefore renders the words, “God shall be thy seat for ever,” that is, “shall establish thee in thy throne.” And this evasion is also fixed on by Aben Ezra, from Haggaon, כסזאךְ יכין אלהים ;

“God shall establish thy throne.” May men be allowed thus to thrust in what words they please into the text, leading to another sense than what itself expresseth, there will not much be left certain in the whole book of God. However, in this present instance, we have light enough to rebuke the boldness of this attempt; for,

1. The interpretation insisted on is contrary to all old translations, whose language would bear a difference in the word, expressing it in the vocative case, “O God.”

2. Contrary to the received sense of Jews and Christians of old, and in especial of the Targum on the psalm, rendering the words, “Thy throne, O God, is in heaven, for ever.”

3. Contrary to the contexture and design of the apostle's discourses, as may appear from the consideration of the preceding enarration of them.

4. Leaves no tolerable sense unto the words; neither can they who embrace it declare in what sense God is the throne of Christ.

5. Is contrary to the universally constant use of the expression in Scripture; for wherever there is mention of the throne of Christ, somewhat else, and not God, is intended thereby.

6. The word supplied by Grotius trom Saadias and Aben Ezra, to induce a sense unto his exposition “shall establish,” makes a new text, or leads the old utterly from the intention of the words; for whereas it cannot be said that God is the throne of Christ, nor was there any need to say that God was for ever and ever, which two things must take up the whole intendment of the words if God the Father be spoken of, the adding of, “shall establish,” or confirm, into the text, gives it an arbitrary sense, and such as, by the like suggestion of any other word, as “shall destroy,” may be rendered quite of another importance.

It is Christ, then, the Son, that is spoken to and denoted by that name, “Elohim,” “O God,” as being the true God by nature; though what is here affirmed of him be not as God, but as the king of his church and people; as in another place God is said to redeem his church with his own blood.

Secondly, We may consider what is assigned unto him, which is his kingdom; and that is described,

1. By the “insignia regalia,” the royal ensigns of it, namely, his throne and scepter.

2. By its duration, it is for ever.

3. His manner of administration, it is with righteousness; his scepter is a scepter of righteousness.

4. His furniture or preparation for this administration, he loved righteousness and hated iniquity.

5. By an adjunct privilege, unction with the oil of gladness; Which,

6. Is exemplified by a comparison with others, it is so with him above his fellows.

1. The first “insigne regium” mentioned is his “throne,” whereunto the attribute of perpetuity is annexed, it is for ever. And this throne denotes the kingdom itself. A throne is the seat of a king in his kingdom, and is frequently used metonymically for the kingdom itself, and that applied unto God and man. See Daniel 7:9; 1 Kings 8:20. Angels, indeed, are called “thrones,” Colossians 1:16; but that is either metaphorically only or else in respect of some especial service allotted unto them; as they are also called “princes,” Daniel 10:13, yet being indeed “servants,”

Revelation 22:9; Hebrews 1:14. These are nowhere said to have thrones; the kingdom is not theirs, but the Son's. And whereas our Lord Jesus Christ promiseth his apostles that they shall at the last day sit on thrones judging the tribes of Israel, as it proves their participation with Christ in his kingly power, being made kings unto God, Revelation 1:5-6, and their interest in the kingdom which it is his pleasure to give them, so it proves not absolutely that the kingdom is theirs, but his on whose throne theirs do attend.

Neither doth the throne simply denote the kingdom of Christ, or his supreme rule and dominion, but the glory also of his kingdom. Being on his throne, he is in the height of his glory. And thus, because God manifests his glory in heaven, he calls that his throne, as the earth is his footstool, Isaiah 66:1. So that the throne of Christ is his glorious kingdom, elsewhere expressed by his “sitting down at the right hand of the Majesty on high.”

2. To this throne eternity is attributed. It is עוֹלָם וָעֶד, “for ever and ever.” So is the throne of Christ said to be in opposition unto the frail, mutable kingdoms of the earth: “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 and for ever,” Isaiah 9:7. “His dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed,” Daniel 7:14; Micah 4:7; Psalms 62:7; Psalms 145:13. It shall neither decay of itself, nor fall through the opposition of its enemies: for he must reign until all his enemies are made his footstool, 1 Corinthians 15:24-27. Nor is it any impeachment of the perpetuity of the kingdom of Christ, that at the last day he shall deliver it up to God the Father, 1 Corinthians 15:24, seeing that then shall be an end of all rule. It is enough that it continue until all the ends of rule be perfectly accomplished, that is, until all the enemies of it be subdued, and all the church be saved, and the righteousness, grace, and patience of God be fully glorified; whereof afterwards.

3. The second “insigne regium” is his “scepter.” And this, though it sometimes also denotes the kingdom itself, Genesis 49:10; Numbers 24:17; Isaiah 14:5; Zechariah 10:11; yet here it denotes the actual administration of rule, as is evident from the adjunct of “uprightness” annexed unto it, And thus the scepter denotes both the laws of the kingdom and the efficacy of the government itself. So that which we call a righteous government is here called a “scepter of uprightness”

Now, the means whereby Christ carrieth on his kingdom are his Word and Spirit, with a subserviency of power in the works of his providence, to make way for the progress of his word to avenge its contempt. So the gospel is called, “The rod of his strength,” Psalms 110:2. See 2 Corinthians 10:4-6. “He shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked,” Isaiah 11:4. And these are attended with the “sword” of his power and providence, Psalms 45:3; Revelation 19:15, or his “rod,” Psalms 2:9, or “sickle,” Revelation 14:18. In these things consists the scepter of Christ's kingdom.

4. Concerning this scepter it is affirmed that it is a “scepter of uprightness.” Εὐθύτης, or מִיֹשׂר, denotes either the nature of the scepter, that it is straight and right, or the use of it, that it is lifted up or stretched out, as was showed in the opening of the words. In the first sense it denoteth righteousness, in the latter mercy. According to the first sense, the following words, “Thou hast loved righteousness,” discover the habitual root of his actual righteous administration; according to the latter, there is a progress made in them to a further qualification of the rule of Christ, or of Christ in his rule. But the former sense is rather to be embraced; the latter metaphor being more strained, and founded only in one instance that I remember in the Scripture, and that not taken from among the people of God, but strangers and oppressors, Esther 5:2.

The scepter, then, of the kingdom of Christ is a scepter of “righteousness,'' because all the laws of his gospel are righteous, holy, just, full of benignity and truth, Titus 2:11-12. And all his administrations of grace, mercy, justice, rewards, and punishments, according to the rules, promises, and threats of it, in the conversion, pardon, sanctification, trials, afflictions, chastisements, and preservation of his elect; in his convincing, hardening, and destruction of his enemies; are all righteous, holy, unblamable, and good, Isaiah 11:4-5; Isaiah 32:1; Psalms 145:17; Revelation 15:3-4; Revelation 16:5; and as such will they be gloriously manifested at the last day, 2 Thessalonians 1:10, though in this present world they are reproached and despised.

5. The habitual frame of the heart of Christ in his regal administrations: “He loveth righteousness and hateth iniquity.” This shows the absolute completeness of the righteousness of God's kingdom, and of his righteousness in his kingdom. The laws of his rule are righteous, and his administrations are righteous; and they all proceed from a habitual love to righteousness and hatred of iniquity in his own person. Among the governments of this world, ofttimes the very laws are tyrannical, unjust, and oppressive; and if the laws are good and equal, yet ofttimes their administration is unjust, partial, and wicked; or when men do abstain from such exorbitancies, yet frequently they do so upon the account of some self-interest and advantage, like Jehu, and not out of a constant, equal, unchangeable love of righteousness and hatred of iniquity. But all these are absolutely complete in the kingdom of Jesus Christ: for whereas the expression, both in the Hebrew and the Greek, seems to regard the time past, “Thou hast loved righteousness and hated iniquity,” yet the constant present frame of the heart of Christ in his rule is denoted thereby; for the Greek translation exactly followeth and expresseth the Hebrew. Now, there being no form of verbs in that language expressing the present time, there is nothing more frequent in it than to denote that which is present and abiding by the preterperfect tense, as it doth in this place.

6. The consequence of this righteous rule in Christ is his “anointing with the oil of gladness;” wherein we may consider,

(1.) The author of the privilege conferred on him, that is, God, his God.

(2.) The privilege itself, unction with the oil of gladness.

(3.) The connection of the collation of this privilege with what went before, “wherefore,” or “for which cause.”

(1.) For the author of it, it is said to be God: ὁ Θεὸς ὁ Θεός σου, “God, thy God.” Many, both ancient and modern expositors, do suppose that ὁ Θεός in the first place, or “God,” is used in the same sense as ὁ Θεός in the verse foregoing, and that it ought to be rendered “O God,” and the words to be read, “Therefore, O God, thy God hath anointed thee;” but as no old translation gives countenance to this conception, so that reduplication of the name of God, by an application of it in the second place, as “God, my God,” “God, thy God,” “God, the God of Israel,” being frequent in the Scripture, there is no cogent reason why we should depart in this place from that sense of the expression. The name God in the first place denotes him absolutely who conferred this privilege on the Lord Christ, that is God; and in the second place a reason is intimated of the collation itself, by an appropriation of God to be his God in a peculiar manner.

God is said to be the God of the Son upon a threefold account:

[1.] In respect of his divine nature. As he is his Father, so his God; whence he is said to be “God of God,” as having his nature communicated unto him by virtue of his eternal generation, John 1:14.

[2.] In respect of his human nature, as he was “made of a woman, made under the law.” So God also was his God, as he is the God of all creatures, Psalms 16:2; Psalms 22:1.

[3.] In respect of his whole person, God and man, as he was designed by his Father to the work of mediation; in which sense he calls him his God and his Father, John 20:17. And in this last sense is it that God is here said to be his God, that is his God in especial covenant, as he was designed and appointed to be the head and king of his church; for therein did God the Father undertake to be with him, to stand by him, to carry him through with his work, and in the end to crown him with glory. See Isaiah 49:1-12; Isaiah 50:4-9.

(2.) For the privilege itself, it is “unction with the oil of gladness.” There may be a double allusion in these words:

[1.] To the common use of oil and anointing, which was to exhilarate and make the countenance appear cheerful at feasts and public solemnities, Psalms 104:15; Luke 7:37.

[2.] To the especial use of it in the unction of kings, priests, and prophets, Exodus 30. That the ceremony was typical is evident from Isaiah 61:1-3; and it denoted the collation of the gift of the Holy Ghost, whereby the person anointed was enabled for the discharge of the office he was called unto. And in this sense there is commonly assigned a threefold unction of Christ:

1 st . At his conception, when his human nature was sanctified by the Holy Spirit, Luke 1:35, and radically endowed with wisdom and grace, which he grew up in; Luke 2:40; Luke 2:52.

2 dly . At his baptism and entrance into his public ministry, when he was in an especial manner furnished with those gifts of the Spirit which were needful for the discharge of his prophetical office, Matthew 3:16; John 1:32.

3dly . At his ascension, when he received of the Father the promise of the Spirit, to pour him forth upon his disciples, Acts 2:33. Now, though I acknowledge the Lord Christ to have been thus anointed, and that the communication of the gifts and graces of the Spirit unto him in fullness is called his unction, yet I cannot grant that any of them are here directly intended. But that which the apostle seems here to express with the psalmist is the glorious exaltation of Jesus Christ, when he was solemnly instated in his kingdom. This is that which is called the making of him “both Lord and Christ,” Acts 2:36; when “God raised him from the dead, and gave him glory,” 1 Peter 1:21. He is called Christ from the unction of the Spirit; and yet here, in his exaltation, he is said in an especial manner to be made Christ, that is, taken gloriously into the possession of all the offices, and their full administration, whereunto he was anointed and fitted by the communication of the gifts and graces of the Spirit unto him. It is, I say, the joyful, glorious unction of his exaltation, when he was signally made Lord and Christ, and declared to be the anointed one of God, that is here intended. See Philippians 2:9-11. Which also appears,

From the adjunct of this unction, he is “anointed with the oil of gladness;” which denotes triumph and exaltation, freedom from trouble and distress: whereas, after those antecedent communications of the Spirit unto the Lord Christ, he was a man of sorrows, acquainted with grief, and exposed to innumerable evils and troubles.

(3.) The relation of this privilege granted unto the Lord Christ unto what went before, “He loved righteousness, and hated iniquity,” expressed by עַלאּכֵּן and διὰ τοῦτο (the third thing considerable in this last clause of the testimony), doth plainly declare it. The Lord Christ's love to righteousness and hatred to iniquity proceeded from his unction with the graces and gifts of the Spirit; and yet they are plainly intimated here to go before this anointing with the oil of gladness; which is therefore mentioned as the consequent of his discharge of his office in this world, in like manner as his exaltation everywhere is, Philippians 2:9-11; Romans 14:9. And if this anointing denote the first unction of Christ, then must he be supposed to have the love to righteousness mentioned from elsewhere, as antecedent thereunto; which is not so. Wherefore these words, עַלאּכֵּן and διὰ τοῦτο, do declare at least a relation of congruency and conveniency unto an antecedent discharge of office in the Lord Christ, and are of the same importance with διό, Philippians 2:9; and so can respect nothing but his glorious exaltation, which is thus expressed. The last thing considerable in the words is the prerogative of the Lord Christ in this privilege, he is “anointed above his fellows.” Now, these “fellows,” “companions,” or “associates,” of the Lord Christ, may be considered either generally for all those that partake with him in this unction, which are all believers, who are co-heirs with him, and thereby “heirs of God,” Romans 8:17; or more especially for those who were employed by God in the service, building, and rule of his church, in their subordination unto him, such as were the prophets of old, and afterwards the apostles, Ephesians 2:20. In respect unto both sorts, the Lord Christ is anointed with the oil of gladness above them; but the former sort are especially intended, concerning whom the apostle gives an especial instance in Moses, chapter 3, affirming the Lord Christ in his work about the church to be made partaker of more glory than he. In a word, he is incomparably exalted above angels and men.

And this is the first testimony whereby the apostle confirms his assertion of the pre-eminence of the Lord Christ above angels, in that comparison which he makes between them; which also will afford the ensuing observations :

I. The conferring and comparing of scriptures is an excellent means of coming to an acquaintance with the mind and will of God in them.

Thus dealeth the apostle in this place. He compareth what is spoken of angels in one place, and what of the Son in another, and from thence manifesteth what is the mind of God concerning them. This duty lies in the command we have to “search the Scriptures,” John 5:39, ἐρευνᾶτε τὰς γραφάς : make a diligent investigation of the mind of God in them,

“comparing spiritual things with spiritual,” what the Spirit hath declared of the mind of God in one place, with what in like manner he hath manifested in another. God, to try our obedience, and to exercise our diligence unto a study in his word day and night, Psalms 1:2, and our continual meditation thereon, 1 Timothy 4:15, (Ταῦτα μελέτα, ἐν τούτοις ἴσθι,) “Meditate on these things, be wholly in them,”) hath planted his truths with great variety up and down his word; yea, here one part, and there another of the same truth; which cannot be throughly learned unless we gather them together into one view. For instance, in one place God commands us to circumcise our hearts, and to make unto ourselves new hearts, that we may fear him; which at first consideration seems so to represent it, not only as our duty, but also within our power, as though we had no need of any help from grace for its accomplishment. In another he promiseth absolutely to circumcise our hearts, and to give us new hearts to fear him; as though it were so his work as not to be our concernment to attempt it. But now these several places being spiritually compared together, make it evident that as it is our duty to have new and circumcised hearts, so it is the effectual grace of God that must work and create them in us. And the like may be observed in all the important truths that are of divine revelation. And this,

1. Discovers the root of almost all the errors and heresies that are in the world. Men whose hearts are not subdued by faith and humility unto the obedience of the truth, lighting on some expressions in the Scripture, that, singly considered, seem to give countenance to some such opinion as they are willing to embrace, without further search they fix it on their minds and imaginations, until it is too late to oppose any thing unto it; for when they are once fixed in their persuasions, those other places of Scripture which they should with humility have compared with that whose seeming sense they cleave unto, and from thence have learned the mind of the Holy Ghost in them all, are considered by them to no other end but only how they may pervert them, and free themselves from the authority of them. This, I say, seems to be the way of the most of them who pertinaciously cleave unto false and foolish opinions. They rashly take up a seeming sense of some particular places, and then obstinately make that sense the rule of interpreting all other scriptures whatever. Thus in our own days we have many who, from the outward sound of these words, John 1:9, “He is the true light, which lighteth every man that cometh into the world,” having taken up a rash, foolish, and false imagination that Christ is that light which is remaining in all men, and therein their guide and rule, do from thence either wrest the whole Scripture to make it suit and answer that supposal, or else utterly slight and despise it; when, if they had compared it with other scriptures, which clearly explain and declare the mind of God in the things which concern the person and mediation of the Lord Christ, with the nature and works of natural and saving spiritual light, and submitted to the authority and wisdom of God in them, they might have been preserved from their delusion. It shows also,

2. The danger that there is unto men unskilled and unexercised in the word of truth, when, without the advice, assistance, or direction of others who are able to guide them and instruct their inquiry after the mind of God, they hastily embrace opinions which it may be some one text or other of Scripture doth seemingly give countenance unto. By this means do men run themselves into the fore-mentioned danger every day, especially where any seducing spirit applies himself unto them with swelling words of vanity, boasting of some misunderstood word or other. Thus have we seen multitudes led, by some general expression, in two or three particular places of Scripture, into an opinion about a general redemption of all mankind and every individual thereof; when, if they had been wise, and able to have searched those other scriptures innumerable setting forth the eternal love of God to his elect, his purpose to save them by Jesus Christ, the nature and end of his oblation and ransom, and compared them with others, they would have understood the vanity of their hasty conceptions.

3. From these things it appears what diligence, patience, waiting, wisdom, are required of all men in searching of the Scriptures, who intend to come unto the acknowledgment of the truth thereby. And unto this end, and because of the greatness of our concernment therein, doth the Scripture itself abound with precepts, rules, directions, to enable us unto a right and profitable discharging of our duty. They are too many here to be inserted. I shall only add, that the diligence of heathens will rise up in judgment and condemn the sloth of many that are called Christians in this matter: for whereas they had no certain rule, way, or means to come to the knowledge of the truth, yet they ceased not with indefatigable diligence and industry to inquire after it, and to trace the obscure footsteps of what was left in their own natures or implanted on the works of creation; but many, the most of those unto whom God hath granted the inestimable benefit and privilege of his word, as a sure and infallible guide to lead them into the knowledge of all useful and saving truth, do openly neglect it, not accounting it worthy their searching, study, and diligent examination. How woefully will this rise up in judgment against them at the last day is not difficult to conceive. And how much greater will be their misery who, under various pretences, for their own corrupt ends, do deter, yea, and drive others from the study of it!

II. It is the duty of all believers to rejoice in the glory, honor, and dominion of Jesus Christ.

The church in the psalm takes by faith a prospect, at a great distance, of his coming and glory, and breaks out thereon in a way of exultation and triumph into these words, “Thy throne, O God, is for ever.” And if this were a matter of such joy unto them, who had only an obscure vision and representation of the glory which many ages after was to follow, 1 Peter 1:11-12, what ought the full accomplishment and manifestation of it to be unto them that believe now in the days of the gospel! This made them of old “rejoice with joy unspeakable and full of glory;” even because they saw and heard the things which kings, wise men, and prophets, desired to see, and saw them not, “God having provided some better things for us, that they without us should not be made perfect,” Hebrews 11:40. For,

1. Herein God is glorified. The kingdom of Christ is the glory of God; thereby is his name and praise exalted in the world: and therefore upon the erection and setting of it up are all his people so earnestly invited to rejoice and triumph therein, Psalms 94:1-3; Psalms 96:1-4; Psalms 97:1-2, etc. This, I say, is a cause of eternal joy unto all his saints, that God is pleased to glorify himself and all the infinite excellencies of his nature in the kingdom and rule of Jesus Christ.

2. Herein doth the honor and glory of Christ as mediator consist; which is a matter of great rejoicing unto all that love him in sincerity. He tells his disciples, John 14:28, that if they loved him, they would rejoice because he said he went unto the Father. They considered only their own present condition and distress, being filled with sorrow because he had told them of his departure from them. ‘But,'saith he,'where is your love to me? ought you not to have that in your hearts as well as care of yourselves? For your condition I shall take care, and provide for your security; and if you love me, you cannot but rejoice because I go to my Father to receive my kingdom.'That he who loved us, that gave himself for us, that underwent every thing that is reproachful or miserable for our sakes, is now exalted, glorified, enthroned in an everlasting, immovable kingdom, above all his enemies, secure from all opposition, is a matter of inexpressible joy, if we have any love unto him.

3. Our own concernment, security, safety, present and future happiness, lies herein. Our all depends upon the kingdom and throne of Christ. He is our king if we are believers; our king, to rule, govern, protect, and save us, to uphold us against opposition, to supply us with strength, to guide us with counsel, to subdue our enemies, to give us our inheritance and reward: and therefore our principal interest lies in his throne, the glory and stability thereof. Whilst he reigneth we are safe, and in our way to glory. To see by faith this king in his beauty, upon his throne, high and lifted up, and his train filling the temple; to see all power committed unto him, all things given into his hands, and him disposing of all and ruling all things for the advantage of his church; must needs cause them to rejoice whose whole interest and concernment lies therein.

4. The whole world, all the creation of God, are concerned in this kingdom of Christ. Setting aside his cursed enemies in hell, the whole creation is benefited by his rule and dominion; for as some men are made partakers of saving grace and salvation thereby, so the residue of that race, by and with them, do receive unspeakable advantages in the patience and forbearance of God, and the very creature itself is raised as it were into a hope and expectation thereby of deliverance from that state of vanity whereunto now it is subjected, Romans 8:19-21. So that if we are moved with the glory of God, the honor of Jesus Christ, our own only and eternal interest, with the advantage of the whole creation, we have cause to rejoice in this throne and kingdom of the Son.

III. It is the divine nature of the Lord Christ that gives eternity, stability, and unchangeableness to his throne and kingdom: “Thy throne, O God, is for ever.” Concerning this, see what hath formerly been delivered about the kingdom of Christ.

IV. All the laws, and the whole administration of the kingdom of Christ by his word and Spirit, are equal, righteous, and holy. His scepter is a scepter of righteousness. The world, indeed, likes them not; all things in his rule seem unto it weak, absurd, and foolish, 1 Corinthians 1:20-21. But they are otherwise, the Holy Ghost being judge, and such they appear unto them that do believe: yea, whatever is requisite to make laws and administrations righteous, it doth all concur in those of the Lord Jesus Christ; as,

1. Authority. A just and full authority for enacting is requisite to make laws righteous. Without this, rules and precepts may be good materially, but they cannot have the formality of law, which depends on the just authority of the legislator, without which nothing can become a righteous law. Now, the Lord Christ is vested with sufficient authority for the enacting of laws and rules of administration in his kingdom. All authority, all power in heaven and earth, is committed unto him, as we have before proved at large. And hence those that will not see the equity of his rule shall be forced at last to bow under the excellency of his authority. And it were to be wished that those who undertake to make laws and constitutions in the kingdom of Christ would look well to their warrant; for it seems that the Lord Christ, unto whom all power is committed, hath not delegated any to the sons of men, but only that whereby they may teach others to do and observe what he hath commanded, Matthew 28:20. If, moreover, they shall command or appoint aught of their own, they may do well to consider by what authority they do so, seeing that is of indispensable necessity unto the righteousness of any law whatever.

2. Wisdom is required to the making of righteous laws. This is the eye of authority, without which it can act nothing rightly or equally. Effects of power without wisdom are commonly unjust and tyrannical, always useless and burdensome. The wisdom of lawmakers is that which hath principally given them their renown. So Moses tells the Israelites that all nations would admire them, when they perceived the wisdom of their laws, Deuteronomy 4. Now, the Lord Christ is abundantly furnished with wisdom for this purpose. He is the foundation-stone of the church, that hath seven eyes upon him, Zechariah 3:9, a perfection of wisdom and understanding in all affairs of it, being anointed with the Spirit unto that purpose, Isaiah 11:2-5. Yea, “in him are hid all the treasures of wisdom and knowledge,” Colossians 2:3; it having “pleased the Father that in him all fullness should dwell,” Colossians 1:19. So that there can be no defect in his laws and administrations on this account. He is wise of heart, and knows perfectly what rules and actings are suited to the glory of God and the condition of the subjects of his kingdom, and what tendeth to their spiritual and eternal advantage. He knows how to order all things unto the great end which in his government he aimeth at. And thence do all his laws and administrations become righteous. And this also well deserves their consideration who take upon them to appoint laws and rules within his dominion, unto his subjects, for the ends of his rule and substance of his worship. Have they wisdom sufficient to enable them so to do? doth the Spirit of the Lord Christ rest upon them, to make them of quick understanding in the fear of the Lord? are they acquainted with the state and condition, the weakness, temptations, graces, of all the people of Christ? If they are not, how know they but that they may command and appoint them things greatly to their disadvantage, when they think to profit them? It seems a great self-assuming, for men to suppose themselves wise enough to give laws to the subjects of Christ in things directly appertaining to his kingdom.

3. They are righteous, because they are easy, gentle, and not burdensome. The righteousness and uprightness here mentioned doth not denote strict, rigid, severe justice, extending itself unto the utmost of what can be required of the subjects to be ruled; but equity mixed with gentleness, tenderness, and condescension: which if it be absent from laws, and they breathe nothing but severity, rigor, and arbitrary impositions, though they may not be absolutely unjust, yet they are grievous and burdensome. Thus Peter calls the law of commandments contained in the ordinances of old, a yoke which neither their fathers nor themselves were able to bear, Acts 15:10; that is, could never obtain rest or peace in the precise, rigid observation required of them. But now for the rule of Christ, he tells us that “his yoke is easy, and his burden light,” Matthew 11:30; and that “his commandments are not grievous,” 1 John 5:3. And this gentleness and easiness of the rule of Christ consisteth in these three things:

(1.) That his commands are all of them reasonable, and suited unto the principles of that natural obedience we owe to God; and so not grievous unto any thing in us but that principle of sin and darkness which is to be destroyed. He hath not multiplied precepts merely arbitrary, and to express his authority, but given us only such as are in themselves good, and suitable unto the principles of reason; as might be evinced by the particular consideration of his institutions. Hence our obedience unto them is called “our reasonable service,” Romans 12:1.

(2.) His commands are easy, because all of them are suited to that principle of the new nature or new creature which he worketh in the hearts of all his disciples. It likes them, loves them, delights in them; which makes them easy unto it. The Lord Christ rules, as we said, by his word and Spirit; these go together in the covenant of the Redeemer, Isaiah 59:20-21. And their work is suited and commensurate one to the other. The Spirit creates a new nature fitted for obedience according to the word, and the word gives out laws and precepts suited unto the inclination and disposition of that nature; and in these two consist the scepter and rule of Christ. This suitableness of principle and rule one to the other makes his government easy, upright, and righteous.

(3.) His commands are easy, because he continually gives out supplies of his Spirit to make his subjects to yield obedience unto them. This is that which, above all other things, sets a lustre upon his rule. The law was holy, just, and good of old; but whereas it extended not strength unto men to enable them unto obedience, it became unto them altogether useless and unprofitable, as to the end they aimed at in its observation. It is otherwise in the kingdom of Christ. Whatever he requires to have done by his subjects, he gives them strength by his Spirit and grace to perform it; which makes his rule easy, righteous, equal, and altogether lovely. Neither can any of the sons of men pretend to the least share or interest in this privilege.

(4.) This rule and administration of Christ's kingdom is righteous, because useful and profitable. Then are laws good, wholesome, and equal, when they lead unto the benefit and advantage of them that do observe them. Laws about slight and trivial things, or such as men have no benefit or advantage by their observation, are justly esteemed grievous and burdensome. But now, all the laws and whole rule of the Lord Christ are every way useful and advantageous to his subjects. They make them holy, righteous, such as please God and are useful to mankind. This is their nature, this their tendency. “Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report,” they are all ingenerated in the soul by and in the observance of these laws of Christ's rule. They free the soul from the power of lust, the service of sin, fear of death, hell, and the world, guide it in the truth, make it fruitful amongst mankind, and amiable unto God himself.

(5.) Their end manifests them to be righteous. The worth and equity of laws are taken off when low and unworthy ends are proposed unto their observation. But those of the Lord Christ direct unto the highest end, propose and promise the most glorious rewards; so that whatsoever may be done or suffered in an adherence unto them bears no proportion to that exceeding rich and eternal reward which they are attended withal; which renders them highly righteous and glorious. And many other considerations of the like nature may be added. And hence a threefold corollary may be taken:

[1.] That our submission to this scepter of the Lord Christ, our obedience to the laws of his kingdom, and the administration thereof, is very righteous, equal, and reasonable. What can be further desired to render it so, or to provoke us unto it?

[2.] That the condemnation of those that refuse the reign of Christ over them, that will not yield obedience unto his laws, is most just and righteous. On these accounts will their mouths be stopped for ever, when he comes to deal with them who know not God and obey not the gospel.

[3.] It is our wisdom to content ourselves with the laws of Christ in things that belong unto his kingdom. They alone, as we have seen, have those properties which make our obedience useful or profitable; whatever we do else, in reference unto the same end with them, is needless and fruitless drudging.

V. The righteous administrations of the Lord Christ in his government proceed all from his own habitual righteousness and love thereunto. See this declared by the prophet, Isaiah 11:1-9.

VI. God is a God in especial covenant with the Lord Christ, as he is the mediator: “God, thy God.” Of this covenant I have treated largely elsewhere, and therefore shall not here insist upon it.

VII. The collation of the Spirit on the Lord Christ, and his glorious exaltation, are the peculiar works of God the Father: “God, thy God, hath anointed thee.”

It was God the Father who designed and appointed him unto his work, who actually sent him, and set him forth in the fullness of time; and therefore on him was it incumbent both to furnish him unto his work, and to crown him upon its Performance. And herein these several acts, partly eternal, partly temporal, are considerable:

1. The engagement of the eternal will, wisdom, and counsel of the Father with the Son about his work, Proverbs 8:22-23; Proverbs 8:30-31; Isaiah 53:10-12.

2. His fore-ordination of his coming, by an eternal free act of his will, 1 Peter 1:20; Acts 2:23.

3. His covenant with him to abide by him in the whole course of his work, Isaiah 49:6-9; Isaiah 50:7-9.

4. His promise of him from the foundation of the world, often reiterated and repeated, Genesis 3:15.

5. His actual mission and sending of him in his incarnation, Zechariah 2:8-10.

6. The exerting of his almighty power unto that purpose and effect, Luke 1:35.

7. His giving of him command and commission for his work, John 10:18; John 20:21.

8. Furnishing him with all the gifts and graces of his Spirit, to fit him and enable him unto his work, Isaiah 11:2-3; Isaiah 61:1-3; Matthew 3:16-17; John 1:32-33; Colossians 1:19.

9. Abiding by him in care, love, power, and providence, during the whole course of his obedience and ministry, Isaiah 49:2; Isaiah 49:8.

10. Speaking in him, working by him, and in both bearing witness unto Hebrews 1:1-2; John 5:36.

11. Giving him up unto death, Romans 8:32; Acts 2:23.

12. Raising him from the dead, 1 Peter 1:21; Acts 2:24.

13. Giving all power, authority, and judgment unto him, John 5:22; Matthew 28:18.

14. Exalting of him by his assumption into heaven and glorious session at his right hand, Acts 2:32-33; Philippians 2:9-10.

15. Giving him to be the head over all unto the church, and subjecting all things under his feet, Ephesians 1:20-22.

16. In all things crowning him with eternal glory and honor, John 17:5; Hebrews 2:9.

All these, and sundry other particulars of the like nature, are assigned unto the Father as part of his work in reference unto the mediation of the Son; and amongst them his exaltation and unction with the oil of gladness hath an eminent place. And this are we taught, that in this whole work we might see the authority, counsel, and love of the Father, that so our faith and hope through Jesus Christ might be in God, who raised him up from the dead, and gave him glory, 1 Peter 1:21.

VIII. The Lord Jesus Christ is singular in this unction. This is that which the apostle proves in several instances, and by comparing him with others, who in the most eminent manner were partakers of it. And this we are in the consideration of, as the particulars of it do occur. Neither shall I at present further insist on the ensuing observations, because I will not longer detain the reader from the context, namely, that,

IX. All that serve God in the work of building the church, according to his appointment, are anointed by his Spirit, and shall be rewarded by his power, Daniel 12:3.

X. The disciples of Christ, especially those who serve him in his church faithfully, are his companions in all his grace and glory.