It is, then, the true God that is spoken unto in this apostrophe, “Hlohim,” “O God.” This being granted, Erasmus starts a new interpretation of the whole words, though he seemeth not to approve of his own invention. “‘O Spévos cov 6 @eéc. 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, “Hlohe 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, onbds p>) yND2;—“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.” 8. Contrary to the conteature and
182 AN EXPOSITION OF THE [CHAP. I.
design of the apostle’s discourses, as may appear from the considera- tion 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 uni- versally 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 from 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 in- tendment 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 sceptre. 2. By its duration,—it is for ever. 3. His manner of administration,—it is with righteousness; his sceptre is a sceptre of righteousness. 4. His furniture or preparation for this administration,—he loved righte- ousness 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 king- dom itself, and that applied unto God and man. See Dan. vii. 9; 1 King viii. 20, Angels, indeed, are called “ thrones,” Col. i. 16; but that is either metaphorically only or else in respect of some especial service allotted unto them; as they are also called “princes,” Dan. x. 18, yet being indeed “ servants,” Rev. xxii. 9, Heb. 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, Rev. i. 5, 6, and their interest in the kingdom which it is his pleasure to give them, so it proves not
VER. 8, 9.] EPISTLE TO THE HEBREWS. 183
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, Isa. xvi. 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.”