VER. 8.] EPISTLE TO THE HEBREWS. 117
was the “ bringing of us unto God,” into his love and favour here, and the eternal enjoyment of him hereafter. All these things, I say, doth the Scripture insist frequently and largely ‘upon, to set forth — the excellency of the love of Christ, to render it admirable and ami- able unto us. And these things should we lay up in our hearts, and continually ponder them, that we may give due acceptance and en- tertainment to this wonderful love of the Son of God.
The apostle having thus asserted in general the sacerdotal office of Christ, and the sacrifice that he offered, with the end of it, be- cause that could not be done without the greatest dejection, humi- liation, and abasement of the Son, that we may not conceive that he was left in, or doth yet abide under, the same condition, adds the blessed event and consequent of his great work and undertaking :—
"Exddioey ev deh ris weyarwobwns ev bbnror¢-—“ He sat down on the right hand of the Majesty on high.”
These words we have already opened, as to their sense and im- portance. The design and meaning of the Holy Ghost in them is nextly to be considered. The things to be inquired after to this end are,—first, The scope of the apostle in these words; secondly, The manner of his expressing his intendment, and the particulars therein intended ; thirdly, What he referred unto in the Mosaical economy, whereby he strengthened the argument which he had in hand.
Two things the apostle in general designs in these words:—
1. That the Lord Christ, undertaking to purge our sins, did by the one offering of himself perfectly effect it, so discharging the whole work of his priesthood, as to the making atonement for sin- ners. This the blessed issue of his undertaking doth demonstrate. Immediately upon his work, he entered into the glorious condition here expressed,—a signal pledge and evidence that his work was perfected, and that God was fully satisfied and well pleased with what he had done.
2. The blessed and glorious condition of the Lord Jesus after his humiliation is expressed in these words. His Spirit did of old signify both his “sufferings” and the “glory that should follow,” 1 Pet. i. 11; as himself interpreted the Scriptures unto his disciples, Luke xxiv. 26. And this, upon the close of his work, he requested, as due unto him upon compact and promise, John xvii. 5. These are the things in general designed by the apostle in these words.
Secondly, The manner of his expression of the glory and blessed condition of the Son of God after his purging our sins, and what is particularly intimated therein, is to be considered. Some mistakes or groundless curiosities must first be removed, and then the real importance of the words declared.
Some contend that the left hand of old was most honourable; so
118 AN EXPOSITION OF THE [CHAP. L
that the placing of Christ at the right hand of God, as it denotes his honour and glory, so also an inferiority unto the Father. To this purpose they produce some sayings out of some ancient writers among the heathen, giving the preference of place or dignity unto the left hand: and these sayings are made use of by the Romanists to answer an objection of very little moment against Peter’s su- premacy, taken from some ancient episcopal seals, whereon the figure of Paul was placed on the right hand of that of Peter. But this conjecture may be easily disproved by testimonies innumerable out of approved authors among the Gentiles; and in Scripture the right hand doth constantly denote dignity and pre-eminence. The instance of Jacob’s blessing Joseph’s children testifies also the con- stant usage of those ancient times, from the intimation of nature itself, Gen. xlvill. 17-19; and the disposal of the sheep and goats at the last day to the right hand and left gives the privilege to the former. So Basil: ‘H dSi& ydpa dnror rd rig a&lag oudrimov-—* The right hand place denoteth a quality of dignity.” And Chrysostom: Ei yap éhdrrwow nocre Onrdiour on dy eimev én OsEiGv GAN e& cepi- orepav— If he would have signified any lessening or diminution, he would not have said, ‘Sit on my right hand, but on my left.” So that it is honour and glory which is signified by this expression, and that only.
Some, granting the right hand to denote the most honourable place, inquire whether this be spoken in reference unto God the Father himself, or unto others that do or may be supposed to sit on his left hand. For the first sense contends Maldonate on Matt. xvi. 19; for saith he, “ Though it be impossible that the Son in ab- solute or essential glory should be preferred before or above the Father, yet as to his immediate rule over the church he may more show forth his power and glory in the rule and government of all things.” Others contend that it is spoken with respect unto others sitting at the left hand, above which this is preferred. But this whole inquiry is both curious and groundless: for, 1. Though sitting at the right hand be a token of great glory and dignity, yet, as the apostle speaks in this very case, “it is manifest that He is excepted who put all things under him,” 1 Cor. xv. 27,—he who thus ex- alted him over all at his right hand is excepted; and, 2. Here is no comparison at all, or regard to sitting on the left hand, nor is there so wherever that expression is used, but only the glory of Christ the mediator is absolutely declared.