2. The testimony itself is contained in the words following, verses 6, 7, “What is man,” etc. Before we enter into a particular expli- cation of the words, and of the apostle’s application of them, we may observe that there are two things in general that lie plain and clear before us; as,—
First, That all things whatsoever are said to be put in subjection unto man,—that is, unto human nature, in one or more persons,—
in opposition unto angels, or angelical nature. To express the for- mer is the plain design and purpose of the psalmist, as we shall see. And whereas there is no such testimony anywhere concerning angels, it is evident that the meaning of the word is, ‘ Unto man, and not unto angels;’ which the apostle intimates in that adversa- tive dé, “but:” ‘But of man it is said, not of angels.’
Secondly, That this privilege.was never absolutely or universally made good in or unto the nature of man, but in or with respect unto the person of Jesus Christ, the Messiah. This the apostle calls us to the consideration of previously unto his application of this testimony in a peculiar manner unto Jesus: Verse 8, “ We see not all things,” ete. Now, there is not any thing absolutely necessary
_ to make good the apostle’s reasoning but what is comprised in these two general assertions, which lie evident in the text, and are acknow- ledged by all. We shall therefore distinctly consider the testimony itself. The whole of it consists in a contemplation of the infinite love and condescension of God towards man: which is set out, (1.) In the manner of the expression; (2.) In and by the words of the
336 AN EXPOSITION OF THE [CHAP. I,
expression; (3.) In the act of the mind and will of God wherein that condescension and grace consisted; and, (4) In the effects thereof, in his dispensation towards him.
(1.) In the manner of the expression, “What is man!” by way of admiration; yea, he cries out with a kind of astonishment. The immediate occasion hereof is omitted by the apostle, as not perti- nent unto his purpose; but it is evident in the psalm. David having exercised his thoughts in the contemplation of the greatness, power, wisdom, and glory of God, manifesting themselves in his mighty works, especially the beauty, order, majesty, and usefulness of the heavens, and those glorious bodies which in them present themselves to all the world, falls thereon into this admiration, that this great and infinitely wise God, who by. the word of his mouth gave being and existence unto all those things, and thereby made his own ex~ cellencies conspicuous to all the world, should condesecend unto that care and regard of man which on this occasion his thoughts fixed themselves upon. “What is man!” saith he. And this is, or should be, the great use of all our contemplations of the works of God, namely, that considering his wisdom and power in them, we should learn to admire his love and grace in setting his heart upon us, who are every way so unworthy, secing he might for ever satisfy himself in those other appearingly more glorious products of his power and Godhead.
(2.) He further expresseth his admiration at this condescension of God in the words that he useth, intimating the low and mean estate of man in his own nature: “2872;—‘ What is poor, miserable, mortal man, obnoxious to grief, sorrow, anxiety, pain, trouble, and death?’ Ti torw dvdpwarog; but the Greeks have no name for man fully expressing that here used by the psalmist. Bporég cometh nearest it, but is not used in the Scripture. He adds, DIS j3),— “and the son of man,” of one made of the earth. This name the apostle alludes to, yea expresseth, 1 Cor. xv. 45, 47: “The first man Adam..... is &% vis yoinbs,”—“ of the earth, earthy.” So was it recorded of old, Gen. ii. 7, “The Lorp God formed 75Y O78 MISH,” —“ that man Adam, which was the father of all, of the dust of the ground;” and so again, Gen. ili, 19. Poor man, made of the dust of the ground! When the Scripture would express man with reference unto any thing of worth or excellency in him, it calls him 8; and U'N"22 are “sons of men” in place, power, and esteem. So these words are distinguished, Ps. Ixii, 10, where we translate bis72, “sons of Adam,” “men of low degree;” and WS 122, “sons of Ish,” “men of high degree.” Now the psalmist useth this expression to heighten his admiration at the grace and condescen- sion of God. And as the person of the first Adam cannot be here especially intended,—for although he made himself W438, a miser-
VER. 5-9.] EPISTLE TO THE HEBREWS. 337
able man, and subject unto death, yet was he not 578712, “ the son of man,” of any man, for he was of God, Luke iii. ult.,—so there is nothing in the words but may properly be ascribed unto the nature of man in the person of the Messiah. For as he was called, in an especial manner, DIN}j2, “The son of man;” so was he made vis, “a man subject to sorrow,” and acquainted above all men with grief and trouble, and was born on purpose to die. Hence, in the contemplation of his own miserable condition, wherein unto the dolorous, afflicting passions of human nature which he had in him- self, outward oppositions and reproaches were superadded, he cries out concerning himself, wINTNOl nyein 25M), Ps xxii. 7, “I am a worm, and not 8 ,’—“a man of any consideration in the world;” WIN at best.