VER. 5-9.| EPISTLE TO THE HEBREWS. 339
in reference unto angels, with whom he is now compared by the apostle,—he was made less than the angels. This the Hebrews had seen and knew, and might from his humiliation raise an objection against what the apostle asserted about his preference above them. Wherefore he acknowledgeth that he was made less than they, shows that it was foretold that so he should be, and in his following discourse gives the reasons why it was so to be. And he speaks not of the humiliation of Christ absolutely, which was far greater than here it is expressed by him, as he afterwards declares, but only with respect unto angels, with whom he compares him; and it is therefore suffi- cient to his purpose at present to show that he was made lower than they: DVION, rap’ dyyédoug. Jerome renders the words in the psalm, “a Deo,” “than God;” and Faber Stapulensis had a long contest with Erasmus to prove that they should be so rendered in this place; which is plainly to contradict the apostle, and to accuse him of corrupting the word of God. Besides, the sense contended for by him and others is absurd and foolish, namely, that the human nature of Christ was made little less than God, and humbled that it might be so, when it was infinitely less than the divine nature, as being created. The LXX. and all old Greek translations read “angels.” That elohim is often used to denote them we have proved before. The Targum hath x'aySp, “angels;” and the scope of the place necessarily requires that sense of the word. God, then, in his visitation of the nature of man in the person of his Son, put it, and therein him that was invested with it, into a condition of wants and straits, and humbled him beneath the condition of angels, for the blessed ends afterwards declared. For although, from his incarna- tion and birth, the angels adored his person as their Lord, yet in the outward condition of his human nature he was made exceedingly be- neath that state of glory and excellency which the angels are in a constant enjoyment of.
(3dly.) There is a space of time, a duration, intended for this con- dition. He made him lower, ®¥), Bpayd m1, “for a little while,” or, “a short season.” That OY is often used in that sense, and that that is the proper notation of Bpaxé +, we have showed before. But that which renders that sense of the words here unquestionable, is the apostle’s precise restraining them thereunto in verse 9, as we shall see. It was but for a little while that the person of Christ in the nature of man was brought into a condition more indigent than the state of angels is exposed unto; neither was he for that season made a little, but very much lower than the angels. And had this been the whole of his state, it could not have been an effect of that inexpressible love and care which the psalmist so admires; but seeing it is but for a little continuance, and that for the blessed ends which the apostle declares, nothing can more commend them unto us.
340 AN EXPOSITION OF THE [CHAP. IT.
2dly. There is another effect of God’s visitation of man, in his exaltation ; expressed, (1st.) In the dignity whereunto he advanced him; and, (2dly.) In the rule and dominion that he gave unto him.
(1st.) For the first, he “crowned him with glory and honour.” MY is “insigne regium,” the badge and token of supreme and kingly power. Hence when David complains of the straitening and diminution of his power or rule, he says, his “crown was pro- faned unto the ground,” Ps. lxxxix. 39; that is, made contemptible and trampled on. To be crowned, then, is to be invested with sove- reign power, or with right and title thereunto; as it was with Solo- mon, who was crowned during the life of his father. Nor is it an ordinary crown that is intended, but one accompanied with “glory and honour.” To be crowned with glory and honour, is to have a glorious and honourable crown, or rule and sovereignty: 13) 7123. The first denotes the weight of this crown; 7133, “ weight of glory,” from 733, “to be heavy;” Bd&pos déEns, “a weight of glory,” as the apostle speaks in allusion to the primitive signification of this word, 2 Cor. iv. 17: the other, its beauty and glory: both, authority and majesty. How Christ was thus crowned, we have at large showed on the first chapter.
(2dly.) This sovereignty is attended with actual rule; wherein, [1st.] The dominion itself is expressed; and, [2dly.] The extent of it. [1s¢.] “Thou madest him to have dominion over the works of thy hands.” 12D, “madest him to rule;” xaréorqous abrdy emi, “ ap- pointedst him in authority over.” He had actual rule and dominion given him upon his coronation. And, [2dly.] The extent of this dominion is “the works of God’s hands.” And lest any, from this in- definite expression, should think this rule limited éither to the things mentioned before by the psalmist, verse 3, called “the work of God’s fingers,”— that is, the heavens, the moon, and the stars; or in the following distribution of things here below, into sheep, oxen, fowls, and fish, verses -7, 8,—that is, all the creatures here below; he adds an amplification of it in a universal proposition, Mdvra imtraée, “ He hath put all things” without exception “in subjection unto him.” And to manifest his absolute and unlimited power, with the unconditional subjection of all things unto him, he adds, that they are placed iroxdrw réiv roddv abrod, “ under his” very “feet;’—an expression setting forth a dominion every way unlimited and ab- solute.