Now, this efficacy of divine Providence is called the word of God, to intimate that as rulers accomplish their will by a word of com- mand, in and about things subject to their pleasure, Matt. viil. 9, so doth God accomplish his whole mind and will in all things by his power. And therefore rig duvcémews, “of his power,” is here added by way of difference and distinction, to show what word it is that the apostle intends. It is not Aéyog odoidns, “ the essential Word” of God, who is the person spoken of; nor Adyog xpopopixés, the word spoken by him in the revelation of himself, his mind and will; but a word that is effectual and operative,—namely, the putting forth of his divine power, with easiness and authority accomplishing his will and purpose in and by all things.
This in the vision of Ezekiel is the communication of a spirit of life to the cherubs and wheels, to act and move them as seems good to Him by whom they are guided; for as it is very probable that the apostle in these words, setting forth the divine power of the Son in ruling and governing the whole creation, did intend to mind the Hebrews that the Lord Christ, the Son, is he who was represented in the form of a man unto Ezekiel, ruling and disposing of all things, and the 1’, “the Almighty,” whose voice was heard amongst the wheels, so it is most certain that the same thing is intended in both places. And this expression of “upholding” (or “ disposing of |
VER. 3.] EPISTLE TO THE HEBREWS. 105
“all things by the word of his power,” doth fully declare the glori- ous providence emblematically expressed in that vision. The Son being over all things made by himself, as on a throne over the che- rubim and wheels, influenceth the whole creation with his power, communicating unto it respectively subsistence, life, and motion, acting, ruling, and disposing of all according to the counsel of his own will.
This, then, is that which the apostle assigns unto the Son, thereby to set out the dignity of his person, that the Hebrews might well consider all things before they deserted his doctrine. He is one that is partaker essentially of the nature of God, “being the brightness of glory and the express image of his Father's person,” who exerciseth and manifesteth his divine power both in the creation of all things, as also in the supportment, rule, and disposal of all, after they are made by him. And hence will follow, as his power and authority to change the Mosaical institutions, so his truth and faithfulness in the revelation of the will of God by him made; which it was their duty to embrace and adhere unto.
The several passages of this verse are all of them conjoined by the apostle, and used unto the same general end and purpose; but themselves are of such distinct senses and importance, considered absolutely and apart, that we shall in our passage take out the ob- servations which they singly afford unto us.
And from these last words we may learn:—
I. Our Lord Jesus Christ, as the Son of God, hath the weight of the whole creation upon his hand, and disposeth of it by his power and wisdom.
II. Such is the nature and condition of the universe, that it could not subsist a moment, nor could any thing in it act regularly unto its appointed end, without the continual supportment, guidance, in- fluence, and disposal of the Son of God.
We may briefly consider the sum of both these jointly, to mani- fest the power and care of Christ over us, as also the weak, depend- ent condition of the whole creation in and by itself. The things of this creation can no more support, act, and dispose themselves, than they could at first make themselves out of nothing. The greatest cannot conserve itself by its power, or greatness, or order; nor the least by its distance from opposition,. Were there not a mighty hand under them all and every one, they would all sink into con- fusion and nothing; did not an effectual power influence them, they would become a slothful heap. It is true, God hath in the creation of all things implanted in every particle of the creation a special natural inclination and disposition, according unto which it is ready to act, move, or work regularly; but he hath not placed this nature and power absolutely in them, and independently of his own power
106 AN EXPOSITION OF THE [CHAP. I.
and operation. The sun is endued with a nature to produce all the glorious effects of light and heat that we behold or conceive, the fire to burn, the wind to blow, and all creatures also in the like manner; but yet neither could sun, or fire, or wind preserve themselves in their being, nor retain the principles of their operations, did not the Son of God, by a constant, continual emanation of his eternal power, uphold and preserve them; nor could they produce any one effect by all their actings, did not he work in them and by them. And so is it with the sons of men, with all agents whatever, whether natural and necessary, or free and proceeding in their operations by elec- tion and choice. Hence Paul tells us that “in God we live, and move, and have our being,” Acts xvii. 28. He had before asserted that he had “ made of one blood all nations,” verse 26; that is, all men of one, whom he first created. To which he adds, that we may know that he hath not so left us to stand by. ourselves on that first foundation as that we have any power or ability, being made, to do or act any thing without him, that in him,—that is, in his power, care, providence, and by virtue of his effectual influence,—our lives are supported and continued, that we are acted, moved, and enabled thereby to do all we do, be it never so small, wherein there is any effect of life or motion. So Daniel tells Belshazzar that his “breath” and “all his ways” were in the hand of God, Dan. v. 23 ;—his breath, in the supportment and continuance of his being; and his ways, in his effectual guidance and disposal of them. Peter speaks to the same purpose in general concerning the fabric of the heavens, earth, and sea, 2 Pet. m1. 5.