IV. THE SUPERIORITY OF HIS UNCHANGING EXISTENCE. Learn:
1. The error of those who would confound Christ with the angels.
2. The error of those who would bide Christ by the angels.
3. The error of those who would expect the success of Christianity from the intervention of the angels.
4. The error of those who think the Christian Church weak because it lacks angelic phenomena. We have the Cross; we have Pentecost; we need not seraphs or archangels. (W. L. Watkinson.)
Christ’s excellences above angels
1. Christ’s Divine nature is infinitely more excellent then an angelical spirit; yea, His human nature, by the hypostatical union of it with the Divine, hath likewise a dignity infinitely surpassing an angel’s nature.
2. Christ is the express image of the person of His Father, which is more than to be created, as angels were, after God’s image.
3. Christ is the brightness of God’s glory: therefore more glorious than the most glorious angels.
4. Christ is in heaven at the right hand of the throne of the Majesty: therefore in place of residency higher than angels. Christ’s function, to be a Mediator between God and man, is greater than any of the functions of angels.
6. Therefore Christ is more excellent than angels in their greatest excellences. Yet there is a greater excellency, wherein Christ doth further excel angels, comprised under this phrase, “a more excellent name.” This is that name which is above every name, at which every knee should bow Php_2:9-10). By virtue of this name He became a fit Mediator between God and man, and fit Saviour and Redeemer of man, a fit King, Priest, and Prophet of His Church; yea, and by virtue of this name, absolute dominion over all creatures, infinite majesty, Divine dignity, and all honour and glory is His; all worship, service, subjection, and duty is due unto Him. This name therefore must needs be beyond all comparison a most excellent name: and in this respect Christ may well be said to have a more excellent name than angels, because there is no comparison between them. The comparative epithet, translated “more excellent,” is derived from a compound verb that signifieth to “differ in excellency, or to excel” (1Co_15:41). It is translated “to be better “(Mat_6:26), or” to be of more value” (Mat_10:31). The positive of this comparative, signifieth divers or different (Rom_12:6). This word of comparison “more excellent,” is not to be taken of an exceeding in the same nature and kind, as one man is more excellent than another, but in different natures and kinds for Christ, as the Son of God, is of a Divine nature, even the Creator of all, and preferred before all created spirits; which though they be the most excellent of created substances, yet not to be compared with the Son of God. His name is infinitely more excellent then theirs; for by reason of this name He is the Lord of angels.
1. As He is the true, proper, only begotten Soil, by eternal generation. For the Father in communicating His essence to Him, communicated also this excellent name here intended.
2. As His human nature was hypostatically united to His Divine nature. For though according to the flesh He was not born of God the Father (in that respect He was, without Father, born of a Virgin), yet that flesh being personally united to the only begotten Son of God, He was born the Son of Luk_1:35). He was not then by grace and favour of no Son made the Son of God; but as God, and as God-man, He was the true begotten Son of God; and in both these respects the name here spoken of, by right of inheritance belonged to Him. (W. Gouge.)
The angels
Scripture speaks often of the angels. Let me remind you of some of the doctrines which the Bible contains concerning them. In the first place, human beings know nothing about angels except what God pleases to tell them. Hence all that human poets have imagined about them is of no value, unless it agrees with the Scripture. With regard to the angels, I may notice three tendencies to error. The first tendency to error we see in the Epistle to the Colossians, and we may call it “the Gnostic error,” when men, following their own speculative reason, endeavour to penetrate mysteries which are not revealed, and form erroneous views of the angels as to their nature, and their relation to God and to Christ. Secondly, the Romish error, according to which the angels are placed in a false mediatory position, and are invoked, when men rely upon their intercession, or call upon their aid. And the third tendency is what I may call the Protestant one--to think too rarely and in too isolated a manner about them, and not to remember vividly that they are constantly with us, that we and they are members of one great family.
1. Notice the multitude of angels: “We have come to an innumerable company of angels.”
2. This innumerable multitude is a polity, a state. There are gradations in it, groups, orders, legions of angels. There is a kingdom with gradations, with order. This kingdom is intimately connected with the kingdom of grace. When a sinner is converted, the angels rejoice; and when Jesus comes again, the angels will come with Him. They will last for ever, though they are not yet seen by us; and when all that is unreal and shadowy shall disappear, then they shall be made visible at the appearing of our great God and Saviour. Whenever there is a crisis in the history of God’s kingdom the angels appear, as at the giving of the law, and at the incarnation of the Son of God. When He conies again multitudes of angels shall come with Him and separate the evil from the good; before the angels Jesus shall confess His people. Angels are connected not merely with salvation and with the spiritual kingdom of God, but with all the kingdom of God; with all physical phenomena. God does not move and rule the world merely by laws and principles, by unconscious and inanimate powers, but by living beings full of light and love. His angels are like flames of fire; they have charge over the winds, and the earth, and the trees, and the sea. Through the angels He carries on the government of the world. Now, glorious as the angels are, they are in subjection to Jesus as man; for in His human nature God has enthroned Him above all things. Their relation to Jesus fixes also their relation to us. We know they love us; for they rejoice when a sinner turns from ungodliness and takes hold of salvation as it is in Jesus. They watch us in our dangers, in our difficulties. And after having ministered unto God’s people to the end of this age, they shall rejoice when they hear His voice saying unto the children, “Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world.” For Jesus’ sake, “are they not all ministering spirits?” Oh, how great is Jesus! How great is the covenant of grace! How great is the glory of the Son, and how wonderful is our position as children of the Father! (A. Saphir.)
Thou art My Son
The eternal Sonship of Christ
In the Divine generation these distinct points following are observable
1. God as a Father, even the first Person in Trinity, begetteth. In this respect the Son of God is called the begotten of the Father (Joh_1:14).
2. God the Father begat the Son of His very substance, very God of very God. The title God properly taken and frequently applied to this Son, gives proof hereto (Joh_1:1; Rom_9:5), and especially the title Jehovah, which is given to none but the true God (Gen_19:24; Jos_5:14).
3. God the Father communicateth His whole essence to the Son. He begat another self of Himself, even that which He Himself is. In which respect this Son of God saith, “I and My Father are one. The Father is in Me, and I in Him” (Joh_10:30; Joh_10:38).
4. God the Father’s begetting His Son is truly and properly eternal. It was before all time, it continueth throughout all times, it shall never have any date, or end. In relation hereunto saith this Son of God, “I was set up from everlasting, from the beginning, or ever the earth was. When there were no depths, I was brought forth: before the hills was I brought forth,” etc. Pro_8:23-25). In this sense He was called the firstborn Col_1:15). Firstborn, because He was begotten before all things; and only-begotten, because He alone was properly begotten of God.
5. God the Father’s begetting His Son, manifesteth an equality of Father and Son. For if the nature of both be inquired after, it will hereby be found to be God, and not one greater than another. This also did the Son receive of the Father. He did not beget Him equal, and then add to Him, when He was begotten, equality, but in begetting Him He made Him equal. For being in the form of God, to be equal with God was no robbery Php_2:6), but nature: because He obtained it by bring begotten, He did not usurp it by a proud advancing of Himself. Where equality is, there is the same nature, and one substance. (W. Gouge.)
This day have I begotten Thee
Sonship in the resurrection
I. THE SENSE IN WHICH WE ARE TO UNDERSTAND THE DIVINE AFFIRMATION. “I have begotten Thee.” Says Meyer: “I think that neither His eternal generation alone, as He is God, nor His temporary generation, as He is man, is here meant, but both. I have begotten Thee from eternity, in respect of Thy Divinity, and in time, as set forth by the term ‘this day.’ I have, by the overshadowing of My Spirit, begotten Thee of the Virgin Mary, according to Thy humanity, so as it may appear to all the world that Thou art both God and man, and so My most noble Son and the Prince of heaven; this being made evident sundry ways, but especially by Thy rising again from death to life.” That is, the resurrection was the day in which God made manifest that He had begotten the Lord Jesus as His Son; not that He was that particular day begotten, but the fact was then made patent, and proclaimed as the grand evidence of that article of faith which teaches us to say, “I believe in the resurrection of the dead.” Thus the act of our Lord’s resurrection presents the proof alike of His natural and eternal Sonship, being both divinely begotten. It sheds an equal lustre upon His eternal Deity and glorified humanity; and while the power which effected His resurrection exhibits Him as truly God, His condescension to the flesh, and death which preceded it, discovers Him as really Man; for who but man could die? and who but God could rise again? Death was the peculiar, and for aught I know, the exclusive sentence which was passed on man; life which could triumph over death, which is God’s ordinance, is the sole prerogative of God.
II. WHY WE THINK THE TERM “THIS DAY” EXCLUSIVELY DISTINGUISHES THE DAY OF HIS RESURRECTION,
1. Our first reason is, the position which the words occupy in the second Psalm, and the seventh verse, from which they are quoted. It is after “the heathen had raged, and the people had imagined a vain thing,” namely, that they could annihilate the pretensions of Jesus by His death; it is after the conspiring of the kings of the earth and their rulers that the decree is uttered, “Thou art My Son; this day have I begotten Thee.” That is, the resurrection which succeeded the crucifixion manifested in the most signal manner, that notwithstanding the enmity, apparent success, and short-lived triumph of the Jews, “Truly,” after all, as the centurion confessed, “this man was the Son of God.”
2. Our second reason for considering this day the resurrection, is because the assembled apostles so applied the Psalm in the fourth chapter of Acts, the twenty-fifth and following verses, where, having pointed out the accomplishment of the former verses of the second Psalm, in the conspiracy of the rulers and people against Christ, it is added in the thirty-third verse, “And with great power gave the apostles witness of the resurrection.”
3. A third reason we find in the Epistle to the Romans, the first chapter and the fourth verse, where St. Paul draws the distinction between Christ’s “being made of the seed of David, according to the flesh, but declared (not made) to be the Son of God, according to the Spirit of holiness, by His resurrection from the dead.” The word “ declared,” in this place, is of the same force as the Hebrew word which is translated “begotten,” and which also means “exhibited, or manifested”; or as Paul saith “declared.” “Thou art My Son; this day have I declared Thee”--that is, this day of Thy resurrection, I have owned Thee, manifested Thee, as the Son of God.
4. If there be any remaining doubt as to the application of this passage, I refer you fourthly, to the thirteenth chapter of Acts, and the thirty-third verse, where, after speaking of the promises of God made to the fathers, Paul adds, “God hath fulfilled the same unto us, their children, in that He hath raised up Jesus again; as it is also written in the second Psalm--Thou art My Son; this day have I begotten Thee”; that is, the raising up of Jesus was the evidence of His Sonship, and His Sonship is the pledge for the fulfilment of the promises.
5. Once more: in the fifth chapter of Hebrews, and the fifth verse, where it is asserted that Aaron, the first high priest under the legal dispensation, and Christ the first High Priest of the gospel, took not this office upon Himself till He was called, the calling of Christ is referred to the same event and in the same terms as in the text are employed to prove the superiority of His nature over that of the angels. Then the day of His resurrection was the day of His ordination to the high priesthood.
III. WHAT WAS THE OFFICE AND COMMISSION CONFERRED UPON THE LORD JESUS BY THE DIVINE TESTIMONY? “ Thou art My Son.” Angels needed not this attestation. They had often heard the grand acknowledgment in heaven. The eternal Sonship of the Christ was no secret there. But as Jesus said of the answer which mysteriously reached Him from the clouds at the raising of Lazarus, so might He have said of the testimony which accompanied His own resurrection--“Because of the people who stand by I said it, that they may believe that Thou hast sent Me”; that is, God condescended visibly and audibly to acknowledge His Son on earth, that man might believe that He was sent from heaven.
1. The title of the Son of God imports dignity. Hence the apostle’s argument in the text” Unto which of the angels said He at any time, Thou art My Son?”
2. The title of the Son of God imports office. It implies, in connection with His other title, “the Son of man”--which is applied to Christ about eighty times by the evangelists--a mediatorial office; that the Son of man, equally as the Son of God, is the connecting link between God and man, both natures being reconciled by His office as the two are united in His person.
3. Again: as the Son of God, Christ is our Prince and Judge. Henceforth, said He, “the Father judgeth no man, but hath committed all judgment unto the Son”; and Peter adds, “He is exalted to be a Prince and a Saviour, to give repentance unto Israel, and forgiveness of sins.” This is His present office; His sovereignty is now wholly exercised in grace. It now deals in love, mercy, and forbearance. Now He pleads at the throne--hereafter He will sentence from the throne.
4. Once more: as the Son of God, Christ is “the Firstborn among many brethren.” The term “firstborn” does not necessarily infer that the person to whom the epithet is applied is a creature; it often imports no more than excellency, or supremacy, or peculiar favour. Thus Job speaks of “the firstborn of death”--that is, the chief strength of death; so Christ is called in the first chapter of the Epistle to the Colossians, and the fifteenth verse, “the Firstborn of every creature,” “the Firstborn from the dead”--that is, the chief and supreme of all the creatures, as the Rabbins themselves spoke of Jehovah as “ the Firstborn of the creation,” or at the bead of the universe. It is also a term of endearment and special favour. Thus the Lord said in the thirty-first chapter of Jeremiah, and the ninth verse--“Ephraim is My firstborn”; in other words, that His people were very dear to Him. In all these senses Christ is to us the Firstborn of God. He is our Strength and Excellency, our “Firstfruits from the dead”; and “because He lives, we shall live also”; for we are said to be “ begotten again unto a lively hope by the resurrection of Jesus Christ from the dead.” And further, “He is Head over all things to His Church”; and as there is a name given unto Him which is above every name, so that name is ours. Christ’s people are called Christians. “I will write upon you,” said He, “My new name”; and that is “the everlasting name which shall not be cut off.” (J. B. Owen, M. A.)
The First-begotten
Christ the First-begotten
I. We understand by this title, THE ETERNAL GENERATION AND SONSHIP OF OUR LORD; His possession of a seed and family made like unto Him here in holiness and hereafter in glory; His rule and preeminence in the house and family of God; His character, as head over all things to the Church.
II. We understand by the bringing in of the First-begotten into the world--THE MANIFESTATION OF THE ETERNAL SON OF GOD IN OUR FLESH--His birth, according to the prophet, of the Virgin Mary. Great indeed is this mystery: let us adore it reverentially! The joy which should pervade our hearts must be a holy joy; the feelings that should possess cur minds should be of lively gratitude and ready obedience.
III. But let us notice WHAT IS TO BE INFERRED FROM THE ADORATION ENJOINED UPON THE ANGELS: this adoration we find rendered at the birth of this wondrous personage; at His agony in the garden they waited on Him; at His resurrection and ascension they were in attendance upon His Majesty; and still they worship and adore. What can we conclude from the adoration of angels, but that He whom angels adore is God and Lord? Again, may we not conclude that the work of our redemption has been undertaken by One who is altogether equal to the task? May we not thus far be of good courage, and place our entire confidence in the virtue of His redemption? Lessons:
1. The unspeakable humiliation of our Lord. How low has He stooped to do us service! Are we filled with the opinion of our own importance? Let us turn to the manger and the stable; let us dwell upon the matchless humility of the Lord of life and glory; let us learn from it to be lowly in our own eyes.
2. Though we cannot copy the act, yet we can copy the motive, the spirit which brought the First-begotten into the world. By love we must serve one another.
3. Again, we are instructed hereby to deny self. (H. J. Hastings, M. A.)
Christ the First-begotten
That which the apostle here intendeth under this title “first-begotten,” is to set forth the excellency of the person of Christ, as God-man, and that
1. In His priority, which is eternity, as He is God (Pro_8:24-25).
2. In His dignity, being the most excellent of all (Gen_49:3).
3. In regard of His dominion over all (Psa_2:6-7).
4. In regard of the largeness of His inheritance (Psa_2:8). (W. Gouge.)
And let all the angels of God worship Him
These words are an exact quotation from Deu_32:4, as it stands in the LXX. version, but are not found in the original. The use of that passage as a Jewish liturgy of praise probably led to its expansion into a fuller song of triumph by additions borrowed from other parts of Scripture; and these words may have been taken from Psa_97:7, as it stands in LXX. version--“Worship Him all ye His angels.” In the farewell song of Moses, the verse is introduced on occasion of a majestic prophecy of the Lord’s appearance to judge the enemy and avenge His people. All such prophecies were interpreted in a Messianic sense; therefore the Epistle makes the reappearance of the firstborn the occasion for that angelic worship. In Deuteronomy the adoration is rendered to Jehovah; in the Epistle it is not clear whether it is rendered to Him or to the firstborn; it is therefore right to follow the Old Testament meaning the passage is quoted by way of exhibiting the subordinate position of angels as mere worshippers. (F. Rendall, M. A.)
Christ the object of angelic worship
I. IF ANGELS WORSHIP CHRIST, HIS CLAIMS TO WORSHIP ARE UNDOUBTED. There are only two conceivable causes for the worshipping of false gods:
1. The want of intelligence.
2. The want of right sympathies.
II. IF ANGELS WORSHIP CHRIST, THEN THE OBLIGATIONS OF MEN TO DO SO MUST REIMMENSE. Besides being the brightness of His Father’s glory, He is the expiator of human sin, &e.
III. IF ANGELS WORSHIP CHRIST, THEN A PRESIDING SYMPATHY WITH HIM IS THE NECESSARY MEETNESS YOU HEAVEN. It is even connected with two things:
1. An appreciative knowledge of Him.
2. An unreserved concurrence with Him. (Homilist.)
Christ worshipped by angels
I. THE FIRST THING WHICH THE TEXT TEACHES IS THAT CHRIST IS A PROPER OBJECT OF DIVINE WORSHIP. We know who has said, “Thou shalt worship the Lord thy God, and Him only shalt thou serve” (Mat_4:10), and we know also, from St. John’s description in the Apocalypse, of the worship of heaven, that the Church universal, saints and angels, will pay Divine honours to Him who appeared upon earth as the gentle Babe of Bethlehem (Rev_5:13). Thus speaks the High and Holy One who inhabiteth eternity (Isa_42:8). If Christ Jesus be not God, how can the Almighty Father contradict Himself, and say even to the bright intelligences that minister about His throne, “Let all the angels of God worship Him?” If Christ be not a proper object of Divine adoration, how is it that we hear the meek and lowly Son of Mary declare, without hesitation or reserve, that “All men should honour the Son, even as they honour the Father”? (Joh_5:23). If Christ Jesus be not one with the Father and the Blessed Spirit, in the glory of the Eternal Trinity, why did the disciples who met Him after the resurrection bow themselves down and worship Him? Mat_28:9; Luk_24:52).
II. The text suggests another point--THAT THE INCARNATION AFFORDS A SPECIAL CALL UPON ALL IN EARTH AND HEAVEN TO ASCRIBE UNTO HIM THE HONOUR WHICH IS DUE UNTO HIS NAME. During the reign of Theodosius the Great, in the fourth century, the Arians put forth their strongest efforts to undermine that all-important doctrine of the divinity of our blessed Lord. The interesting event of making his son Arcadius the sharer with him of his throne was happily overruled to his discovering the fearful error which was thus sapping the foundations of the faith. Among the bishops who came to congratulate Theodosius on the occasion was Amphilochus, Bishop of Iconium, a man most highly esteemed. Approaching the emperor, the bishop addressed him in fitting words, and was about to withdraw from the presence chamber, when the angry father exclaimed, “Do you take no notice of my son? Have you not heard that I have made him a partner with me in the empire.” The good old bishop gave no direct answer, but going up to Arcadius, a lad of sixteen, he laid his hands upon his head, saying, “The Lord bless thee, my son!” and once more turned to depart. Even this did not satisfy the emperor, who inquired, in a tone of surprise and displeasure, “Is this all the respect you pay to a prince that I have made of equal dignity with myself? “ The bishop indignantly answered, “Do you so highly resent my apparent neglect of your son, because I do not treat him with equal honour with yourself? What, then, must the eternal God think of you, who have allowed His co-equal and co-eternal Son to be degraded from His proper divinity in every part of your empire?” Theodosius felt that the withering rebuke was well deserved, and he ceased from that moment to show the least indulgence to such as ventured to cast dishonour upon the Son of God. It is not only our duty, but our precious privilege, to worship our Divine Saviour. (L N. Norton, D. D.)
Worship due to Christ from all
If the angels worship Christ, shall not we men that be dust and ashes worship Him? If the lords of the privy council stand bare to the king, shall not we silly men of the country do it? The angels that dwell in the court of heaven with God worship Christ; and shall not we on earth do it? Let us worship Him, and Him alone; let us not worship our gold and silver as covetous men do, and come within compass of idolatry; let us not worship our pleasures as epicures do, but let us worship Christ as the angels do. We worship Christ with our lips, we have His name in our mouth, but we worship Him not with our hearts and lives. A great number of Christians are like the soldiers that set a crown of thorns on Christ’s head, put a reed instead of a sceptre into His hand, clothed Him with a purple garment, and in the end did nothing but mock Him. So we talk gloriously of Christ and of His kingdom; in words we profess Him to be our King; but we do not worship Him in truth and sincerity, and serve Him in holiness and righteousness as we ought to do. (W. Jones, D. D.)
Who maketh His angels spirits
Angelic life and its lessons
It is true there are many who deny the existence of any spiritual beings save God and man. The wide universe is to them a solitary land without inhabitants. There is but one oasis filled with living creatures. There is something pitiable in this impertinence. It is a drop of dew in the lonely cup of a gentian, which imagines itself to be all the water in the universe. It is the summer midge which has never left its forest pool, dreaming that it and its companions are the only living creatures in earth or air. There is no proof of the existence of other beings than ourselves, but there is also no proof of the contrary. Apart from revelation, we can think about the subject as we please. But it does seem incredible that we alone should represent in the universe the image of God; and if in one solitary star another race of beings dwell, if we concede the existence of a single spirit other than ourselves, we have allowed the principle; the angelic world of which the Bible speaks is possible to faith. Our life with nature has lost its beauty, its joy, its religion. It was different with the ancient Jew and with the apostles and their followers. They lived in a world peopled with spiritual beings. They believed in invisible assistants, who were doing God’s pleasure and sympathising with His children. The hosts of heaven moved in myriads in the sky. The messengers of God went to and fro working His righteous will. The sons of God shouted for joy when the creation leaped to light. In every work of nature, in the summer rain and the winter frost, in the lifting of the billow on the sea and the growth of the flower on the plain, there were holy ones concerned who sang the hymn of continued creation to the Eternal Love. The very winds themselves were angels, and the flaming fires ministers of God.
I. Take first, THE RELATION OF GOD TO ANGELIC LIFE.
1. The first thing we understand of the angels is that in distant eternities God created them. God gave of His own life to others, and filled His silence with living souls. Here we have the principle of the social life of God. He listened with pleasure to the song of joy which filled His universe, and received and gave back in ceaseless reciprocation the offered love of the spirits He had made. And in that thought all social life on earth should be hallowed by being made like to that of God; we should be as gods and angels one to another, interchanging ever love and service. Is that the ideal which in society you strive to reach? Again
2. The angelic creation reveals to us the very principle of God’s proper life. He would not have a life which began and ended in Himself. His life was life in others. In giving of His life He lived.
II. I pass on to THE RELATION OF THE ANGELIC LIFE OF GOD. It is described as a life of exalted praise. The angels are pictured as employed in ceaseless adoration. The nearer that you live to God here, the nearer you will approach the angelic life. Our state of imperfection is characterised by prayer, the state of perfection is characterised by praise; and it is curious to mark in the history of some of the noblest of God’s saints, how, as they drew near the close of life and entered more into communion with the heavenly existence, prayer seems to be replaced by a sacred awe, and a deeper knowledge of holiness breaks forth into continual praise. So far for angelic life in connection with God.
III. We pass on to consider, AS IT IS DESCRIBED IN THE BIBLE, ANGELIC LIFE IN CONNECTION WITH NATURE. The Hebrew religious feeling always retained some traces of its connection through Abraham with Chaldaea. The old pastoral faith which was born on the wide plains of the East, with a magnificent arch of sky above, in which the sun and moon and stars walked cloudless with what seemed the stately step of gods, was always breaking through the pure monotheism which God revealed to the patriarchs. And not only the ordering of the stars, but all manifestations of the forces of nature were, in the poetry of the Hebrews, directed by the angels. Certain masters in science will smile at all this, and ask if that be philosophy? And I answer, No, not philosophy, but something higher--poetry; and as such, not disclosing the relations of phenomena, but revealing, through symbolic phrase, a principle. It matters very little whether the angels be the directing powers of the elements and their combinations or not; but it does much matter to us as spiritual beings with what eyes we look upon the universe--as a living whole informed and supported by a living will, or as dead matter drifting on in obedience to dead laws. So do we grasp the truth of these old Hebrew sayings of the angels--that nature in essence, or rather, in that actual world of which it is the witness, is not inanimate, but living. Then the universe becomes clothed in a more glorious form. “The dead heavy mass which did but block up space is vanished, and in its place there flows forward, with the music of eternal waters, a stream of life and power and action “ which issues from the source of all life--the living will of God. Then it happens that to us the whole course of nature, and each separate thing within it, give up to us the secrets they half conceal and half express They speak not to intellect only or to feeling only, but to the entirety of our being. All God s living spirits are doing within the sphere of His life a portion of this redeeming work. The angels do it perchance as He performs it, finding a perfect joy in sacrifice; we are doing it in agony, finding every sacrifice a pain, and yet learning through the very pain to realise the sacrifice as joy; giving up our life with strong crying and with tears, but strangely discovering that we have been led into life: till at last the secret smites upon our heart in an ineffable light which transfigures all our being, and looking up to where, upon the cross of Calvary, all humanity was sacrificed and all life given away in infinite love that the life of the world might be, we know at last in Him the mystery of the universe. We see the very Life itself in the love which, in giving His Son, gave Himself. (Stopford A. Brooke, M. A.)
Angels and their alliance with nature
His angels spirits; better, His angels winds. The quotation is from Psa_104:4, according to the Greek translation. Two things are expressed: first, the service of the angels; and second, their alliance in this service to the material elements; under God’s transforming hand they suffer a change into winds and a flame of fire. This idea is not to be pressed so far as to imply that the angelic essence undergoes a transformation into material substance, but only that the angels are clothed with this material form, and in their service assume this shape to men. Illustrations of the idea from the Rabbinical writers are not wanting. “The angel said unto Manoah, I know not after what image I am made, for God changes us every hour; why, therefore, dost thou ask after my name? Sometimes He makes us fire, at other times wind; sometimes men, at other times again angels.” God is named God of hosts because He does with His angels as He pleases; He makes them sometimes sitting (Jdg_6:11), sometimes standing (Isa_6:2), sometimes to resemble women (Zec_5:9), sometimes men (Gen_18:2), &c. “When His angels are sent forth as messengers they are made winds Psa_104:4), when they minister before the throne of His glory they are flames of fire” (cf. Exo_3:2)
. (A. B. Davidson, LL. D.)
A flame of fire
Angels likened to fire.
1. Fire is lightsome and strikes a terror into men, so do the angels when they appear.
2. Fire is of a subtle and piercing nature: so are the angels, they are quickly here and there.
3. Fire consumes and burns up; so do they the wicked, our enemies. This is the greatest honour of the angels to be God’s ministers and messengers; so must we count it the greatest dignity of all men on the face of the earth. Though thou beest a rich tradesman, a wealthy merchant, a gentlemen of great revenues, a knight, a lord, or a king; yet the most magnificent style thou canst have is this, to be God’s minister and servant, to be His messenger and to go on His errands. (W. Jones, D. D.)
Thy throne, O God, Is for ever and ever
Christ’s throne and sceptre
I. THE THRONE.
1. It is a mercy throne.
2. It is a rich throne.
3. It is a throne of plenty.
II. THE SCEPTRE.
1. Righteously acquired.
2. Christ makes war in righteousness.
3. Christ maintains the rights of heaven. (James Wells.)
Messianic regalia
I. THE. THRONE OF MESSIAH. The power of Christ is
1. Divine.
2. Supreme.
(1) Moral, not secular.
(2) Personal, not derived.
(3) Universal, not local.
3. Everlasting.
II. THE SCEPTRE OF MESSIAH. The righteousness of His
1. Character.
2. Gospel.
3. Reign.
III. THE CROWN OF MESSIAH. (W. L. Watkinson.)
Divinity of Christ
So thoroughly intermingled with the whole texture of New Testament Scripture is the Godhead of the Saviour, that no criticism which does not destroy the book can altogether extinguish its testimony. We have seen a copy of the Gospels and Epistles which was warranted free from all trace of the Trinity, but it was not the Testament of our Lord and Saviour Jesus Christ. We beheld it, and we received instruction. It did not want beauty; for the Parables and the Sermon on the Mount, and many a touching passage, still were there. But neither would a garden want beauty if the grass plats and green bushes still remained, though you had carefully culled out every blossoming flower. The humanity of Jesus still is beautiful, even when the Godhead is forgotten or denied. Or rather it looked like a coronation tapestry, with all the golden threads torn out; or an exquisite mosaic from which some unscrupulous finger had abstracted the gems and only left the common stones: you not only missed the glory of the whole, but in the fractures of the piece and the coarse plaster with which the gaps were supplied, you saw how rude was the process by which its jewels had been wrenched away. It was a casket without the pearl. It was a shrine without the Shekinah. And yet, after all, it was not sufficiently expurgated; for, after reading it, the thought would recur--how much easier to fabricate a Gnostic Testament exempt from all trace of our Lord’s humanity, than a Unitarian Testament ignoring His divinity! (James Hamihon, D. D.)
Christ is God
Think of all that is represented by that great word “God”; who can fathom it? Nothing is easier than to say the word “universe,” and yet it would take us millions of millions of years to bestow one hasty glance upon the surface of that small portion of it which lies within the range of our glasses. But what are all suns, comets, earths, moons, atmospheres, seas, rivers, mountains, valleys, plains, woods, cattle, wild beasts, fish, fowl, grasses, plants, shrubs, minerals, and metals, compared with the meaning of the one name God!” (C. Stanford, D. D.)
The dominion of Jesus Christ
I. The conferring and COMPARING OF SCRIPTURES IS AN EXCELLENT MEANS OF COMING TO AN ACQUAINTANCE WITH THE MIND AND WILL OF GOD IN THEM. Thus dealeth the apostle in this place; he compareth what is spoken of angels in one place, and what of the Son in another, and from thence manifesteth what is the mind of God concerning them.
II. IT IS THE DUTY OF ALL BELIEVERS TO REJOICE IN THE GLORY, HONOUR, AND DOMINION OF JESUS CHRIST.
1. Herein God is glorified. The kingdom of Christ is the glory of God; thereby is His name and praise exalted in the world; and therefore upon the erection and setting of it up are all His people so earnestly invited to rejoice and triumph therein (Psa_95:1-3; Psa_96:1-4; Psa_97:1; Psa_79:2).
2. Herein doth the honour and glory of Christ as Mediator consist, which is a matter of great rejoicing unto all that love Him in sincerity.
3. Our own concern, safety, present and future happiness, lie herein: our all depends upon the kingdom and throne of Christ. He is our King, if we are believers; our King to rule, protect, and save us; to uphold us against opposition, to supply us with strength, to guide us with counsel, to subdue our enemies, to give us our inheritance and reward, and therefore our principal interest lies in His throne, and in the glory and stability thereof. While He reigneth, we are safe, and in our way to glory.
4. The whole world, all the creation of God, are concerned in this kingdom of Christ. Except His enemies in hell, the whole creation is benefited by His dominion; for as some men are made partakers of saving grace thereby, so the residue of that race, by and with them, do receive unspeakable advantages in the forbearance of God; and the very creature itself is raised, as it were, into a hope thereby of deliverance from that state of vanity whereunto now it is subjected (Rom_8:20-21).
III. IT IS THE DIVINE NATURE OF THE LORD CHRIST THAT GIVES ETERNITY, STABILITY, AND UNCHANGEABLENESS TO HIS THRONE AND KINGDOM.
IV. ALL THE LAWS, AND THE WHOLE ADMINISTRATION OF THE KINGDOM OF CHRIST BY HIS WORD AND SPIRIT, ARE ALL EQUAL, RIGHTEOUS, AND HOLY. “His sceptre is the sceptre of righteousness.” The world indeed likes them not; all things in its rule seem to it weak and foolish (1Co_1:20-23), but they are otherwise, the Holy Ghost being Judge, and such they appear unto them that do believe; yea, whatever is requisite to make laws and administrations righteous, it cloth all concur in those of the Lord Jesus Christ.
1. Christ is vested with sufficient authority for the enacting of laws and rules of administration in His kingdom.
2. Christ is abundantly furnished with wisdom for this purpose. He is the foundation-stone of the Church, that hath seven eyes upon Him Zec_3:9). A perfection of wisdom and understanding in all affairs of it; being anointed with the Spirit unto that purpose (Isa_11:3-4). Yea, in Him are hid all the treasures of wisdom and knowledge Col_2:3), it having pleased the Father that in Him all fulness should dwell (Col_1:19), so that there can be no defect in His laws and administrations on this account.
3. They are righteous, because they are easy, gentle, and not burdensome.
(1) His commands are all of them reasonable, and suited unto the principles of that natural obedience we owe to God; and so not grievous unto anything in us, but that principle of sin and darkness which is to be destroyed.
(2) His commands are easy, because all of them are suited to that principle of the new nature, or Dew creature, which He worketh in the hearts of all His disciples.
(3) His commands are easy, because He continually gives out supplies of Life Spirit, to make His subjects to yield obedience to them.
(4) This rule and administration of Christ’s kingdom is righteous, because useful and profitable to His subjects. They make them holy, righteous, such as please God and are useful to mankind.
(5) Their end manifests them to be righteous. The worth and equity of laws are taken off when low and unworthy ends are proposed to induce men to observe them. But these of the Lord Christ direct unto the highest end, propose and promise the most glorious rewards.
V. (see Isa_11:1-7).
VI. GOD IS A GOD IN ESPECIAL COVENANT WITH THE LORD CHRIST, AS HE IS MEDIATOR, GOD THY GOD.
VII. THE COLLATION OF THE SPIRIT ON THE LORD CHRIST, AND HIS GLORIOUS EXALTATION, ARE THE PECULIAR WORKS OF GOD THE FATHER. “God, Thy God, hath anointed Thee.”
VIII. THE LORD JESUS CHRIST IS SINGULARLY IN THIS UNCTION. This is that which the apostle proves in sundry instances, and by comparing Him with others who in the most eminent manner were partakers of it.
IX. ALL THAT SERVE GOD IN THE WORK OF BUILDING THE CHURCH, ACCORDING TO HIS APPOINTMENT, ARE ANOINTED BY HIS SPIRIT, AND SHALL BE REWARDED BY HIS POWER (Dan_12:3).
X. THE DISCIPLES OF CHRIST, ESPECIALLY THOSE WHO SERVE HIM IN HIS CHURCH FAITHFULLY, ARE HIS COMPANIONS IN ALL HIS GRACE AND GLORY, (John Owen, D. D.)
Christ’s kingdom
Christ is an eternal King, so is no angel, therefore is to be honoured above them. Thus having made mention of His kingdom, then He describeth it more at large, that though we could imagine easily that angels in honour deserved the name of kings, yet such a kingdom no angel could ever have; an everlasting throne, a righteous sceptre, exalting troth, beating down iniquity: in worthiness whereof God hath anointed this king with gladness above all other, and hath called Him by the name of God Himself. In this Scripture there are four special things spoken. First, He is called God alone, and without additions, even as the prophet Isaiah Isa_9:7) also calleth Him the mighty God. By which warrant of the prophets being a most sure word, the apostles are bold to give to our Saviour Christ the name and power of the living God (Joh_1:2; Joh_1:20.; 1Jn_5:20; Rom_9:4; Col_2:6). The second thing here attributed to Christ is, that His kingdom is everlasting, So the prophet Isaiah had said (Isa_9:7). The same testimony the angel gave of Hiskingdom when he came to the Virgin Mary (Luk_1:33). And how can this be possibly applied unto Solomon so directly against the Scripture, that the sceptre should be taken once away, not only from the house of Solomon, but from all the tribe of Judah? And how could they not see with their eyes the ruin of that kingdom and the throne of Solomon quite forgotten. The third thing attributed here to Christ is, that the sceptre of righteousness is the sceptre of His kingdom, according as David saith Psa_97:2). And the meaning of these words is after expressly added
- “Thou hast loved righteousness and hated iniquity.” This is the sceptre ofrighteousness which He speaketh of, that is, that His government shall be without all respect of persons, a ministry of justice, and true judgment, even according to the will of God His Father, with whom there is no acceptation of the person of a man. And how can they attribute this to Solomon? They know how Solomon did fall away so far from righteousness, and hated iniquity so little ere he died, that he became a notable idolater. And how was his government in such justice when the whole people came after to Rehoboam his son, and said: “Thy father did make our yoke grievous, now therefore make thou the grievous servitude of thy father lighter, and we will serve thee” (1Ki_12:4). The fourth thing here spoken of our Saviour Christ is, that for this cause God hath anointed Him with the oil of gladness above His fellows. For this cause, saith the Scripture, because Thou lovedst so much justice, what mean they still to think here upon Solomon, and of such reward of his righteous rule, except they would have the Scriptures false that bear witness of Him. “He had turned has the prophet saith judgment into wormwood.” And how standeth it that he was anointed with the oil of gladness? that is, with gifts of the Holy Ghost above his fellows, when many kings of Judah have greater praise of God than he? and: scarce any did fall from God so grievously as he. Now one refuge behind, which they think they have, is nothing at all. They will say that all this was spoken in respect of his beginning, in which he was famous, with this oil of gladness above his fellows, and above all the world. True it is in respect of his government at the first; but are not the words plain that they are not meant of any that should begin well and then fall back? For saith not the text, that this sceptre of justice shall be in His kingdom for ever? know, where Christ is set out thus a King for ever, we are taught not by days and times to measure His commandments, but to hold them without change as the government for ever of His eternal kingdom, for it is too gross folly for us to say He is still our King if we dare abrogate His laws, for He is our Ruler for ever, and yet without Him we will make laws continually? Was it ever heard among earthly kings that subjects could either repeal or change their prince’s laws? or make laws without them in their own kingdom? or can there be greater treason than to conspire for such a lewd liberty? And now to the end we may the more willingly do this, both we and our kings whom God hath set over us, let us mark this further which the apostle addeth of our Saviour Christ, that “His sceptre is a sceptre of righteousness”; meaning (as I said) that His government is all in truth and righteousness. And here let us also mark how the apostle setteth out this righteousness of Christ. “Thou hast [saith he] loved transgression and sin So the prophet David saith: “I hate vain inventions, but Thy law I love.” And again, “Thy law I love, but I hate falsehood and abhor it” (Psa_119:113; Psa_119:163). Even so must we hate iniquity if we love righteousness, and abhor falsehood if we love the truth. And this is that eternal law which God gave from the beginning. I will, saith He, set enmity between thee and the woman, and between thy seed and her seed. It followeth in the end of this seventh verse, “Thy God hath anointed Thee with the oil of gladness above Thy fellows.” In this we may learn another notable cause why we should acknowledge Christ our only King and Lawgiver. Because He is thus anointed, that is, in Him dwelleth all fulness of grace, and the treasures of all wisdom and knowledge are hid in Him; so that leave Him, leave His laws, leave His sceptre, we leave instruction, we leave righteousness, we leave eternal life. And here note that the oil of gladness is the gift of the Spirit of God; gladness to ourselves, because it filleth us with joy in the Lord, and gladness to others because it poureth grace into our lips, to comfort the weak-hearted, and to make us a sweet savour of life unto life, to all that hearken unto us. (E. Deering, B. D.)
The Messiah’s throne
I. A THRONE suggests many a sad and yet many a brilliant contrast. When one thinks of thrones, one cannot but compare how frail have been the noblest thrones that emperors and kings have sat on, but how enduring that throne on which the Lamb is enthroned for ever and ever. Alexander’s throne is a mere word in history; the throne of Caesar has passed into the hands of a miserable superstitious priest. Thrones that once awed the world by their majesty, and from which voices came that shook the nations, are relics stored in museums, or studied by inquisitive antiquaries. The occupant of this throne, we read in this passage, is God. If Deity were not the occupant, if Omnipotence were not its foundation, the past history of this throne would be a prophecy of its everlasting duration. Sin rushed against it at the Fall; Satan predicted its overthrow; one would have thought it could scarcely withstand the force of an element that had thrust itself into the world in spite apparently of God. Infidelity has ass ,fled it with all its might. “He must reign,” it is truly said, “till he has made all His enemies His footstool.”
II. But, in the second place, let me notice a great element in this throne--ITS RIGHTEOUSNESS. “A sceptre of righteousness.” We are told in Scripture that all the laws that come from it are righteous laws; that its mercy is righteous, that its blessings are righteous, that its whole economy is righteous. And all thrones on earth partake of the strength of this just in the ratio in which they reflect its glorious character. What a great truth, that just in proportion as true religion saturates the masses of Great Britain, in the same proportion does it become strong, united, lasting! Let us now see where and over whom Christ reigns.
1. He reigns in the world; His throne is in the midst of the nations. Over the world He does not yet reign, for it is not yet universally reclaimed. In the world He does reign, or the world would go absolutely to ruin. Things that are wrong He restrains; things that He permits He overrule to His own glory. Depend upon it, Christ is in history; Christ is in its every chaplet, His presence in its every winding, His power giving direction to its every movement; and the explanation of all that is inexplicable now, He tells us that we shall know hereafter.
2. But Christ’s throne, or His reigning or governing presence, is not only in the world, it is also in the Church. What is good in it He inspires; what is evil in it He overrules. Again, every open door for the spread of the gospel in the visible Church results from the influence of the throne. The free course that is given to the Scripture is also the creation of Him who watches over the destinies of His own, and provides for the spread of the everlasting gospel. Because Christ’s throne is in that Church, we expect the increase of tidal Church. The darkness that now broods over the magnificent lands of the East shall one day be dissipated, and the rays of a rising sun of Righteousness shall be reflected from mosque and minaret, over the length and breadth of Eastern Christendom. The deadly superstition that now broods over the Western nations of the earth is soon to be scattered.
3. Let me ask now, in conclusion, is this throne, so precious in the world and in the Church--that makes us see all things adverse or friendly, co-operating or contributing only to its greater grandeur and magnificent.
in your hearts? Is Christ , our Prophet that teaches you, your Priest that pleads for you, your King that rules over you? Do you see Him in all that betides you as individuals, present in the tiniest rivalet of private life as truly as in the great cataracts of national history; in the individual
Christian’s heart a presence as precious as in the government of the world; in the development of the Church, in the spread of His kingdom and the glory among all nations? Do you find your afflictions sanctified to you? do you feel your losses and your crosses weaning you from earth and winning you to God? (J. Cumming, D. D.)
Hath anointed Thee with the oil of gladness
Christ’s holiness and unction
Jesus as mediator is advanced by God, not only above all men, but also above all angels. In handling of this point--I shall speak of the holiness of Christ; His unction, which is the consequent and fruit of it.
I. THE HOLINESS OF CHRIST, BOTH AS TO HIS PERSON AND OFFICE.
1. AS to His person. There we must consider the original holiness of His natures, Divine and human. Divine; He is called “ A just God and a Saviour” (Isa_45:21). Human; He was wholly free from that original contagion wherewith others that come of Adam are defiled (Luk_1:35). Now add to this His perfect actual obedience to God both in heart and life, and this either to the common law of duty that lieth upon all mankind, for it “ became Him to fulfil all righteousness” (Mat_3:15), or that particular law of mediation which was proper to Himself Heb_5:8), “Though He were a Son, yet He learned obedience by the things He suffered”; by which He answered the end of the law which we have broken, and was also the meritorious cause of the covenant of grace, by which all blessings are conveyed to us (2Co_5:21). Well, then, His personal holiness did make Him acceptable to God, and should make Him amiable to us.
2. Now let us see how He showeth this love to holiness and hatred to iniquity in His office as well as in His person. The general term whereby this office is expressed is mediator. The three particular functions are those of prophet, priest, and king.
(1) As to the general term mediator, whose work it is to make peace between God and man, all that He did therein was out of His love to righteousness and hatred of iniquity. So much we are told (Dan_9:24). Now, because His heart was so much set upon this, God “anointed Him with the oil of gladness above His fellows.”
(2) Come we to those three particular functions wherein this office is exercised, those of prophet, priest, and king.
(a) As a Prophet, by His doctrine He showeth that He loveth righteousness and hateth iniquity, for the whole frame of it diseovereth and breatheth out nothing else but a hatred against sin and a love to holiness (Joh_17:17; Psa_119:140). All the histories, mysteries, precepts, promises, threatenings, aim at this one business, that ,in may be subdued in us, and brought into disrepute in the world.
(b) His priestly office consists in His oblation and intercession, as the High Priest under the law did both offer sacrifice and intercede for the people. Now what was the intent of Christ’s sacrifice but to put away sin? Heb_9:26).
(3) The next thing is a King. He is one whose heart was so set upon the love of righteousness, and the hatred of all iniquity, that He would come ,s a prophet Himself to teach the lost world how to become holy again. And as a priest to die for the guilty world to reconcile them to God. Surely He was fit also to rule the world. There are two parts of government--laws and actual administration. His laws are all good and equal, the same with His doctrine. As He giveth notice of these things as a Prophet, so He giveth charge about them as a King. Now in the righteous ordering the affairs of His kingdom He showeth Himself to be one that loveth righteousness and hateth iniquity. As the laws are good and equal, so the administration is right and just. Well, then, we must neither rebel against His government nor distrust His defence; for Christ administereth justice in His kingdom, defending the good, and destroying the wicked, and He will in time earnestly espouse the cause of all holiness and righteousness.
II. THE UNCTION OF CHRIST, which is the consequent fruit of the former.
1. The author of this unction--“God, even Thy God.” Is this spoken to Him as God or man? It may be true in both senses. But especially is this spoken of Him as Mediator, so Christ is one of God’s confederates. The redemption of sinners is not a work of yesterday nor a business of chance, but well advised, and in infinite wisdom contrived. There was a preparatory agreement to that great work before it was gone about, and therefore it should not be slighted by us, nor lightly passed over.
2. The privilege itself; to be anointed with the of gladness. It noteth His solemn exaltation and admission to the exercise of His office. By oil all agree is meant the Spirit, by which Christ was anointed. “The Spirit of the Lord is upon Me because He hath anointed Me” (Luk_4:18).
(1) Christ was anointed at His conception in His mother’s womb, when He was sanctified by the Holy Spirit.
(2) Again, Christ may be said to be anointed at His baptism, which was the visible consecration to His office, when the Holy Ghost descended upon Him “in the form of a dove” (Mat_3:16-17, Joh_1:33).
(3) He may be said to be anointed at His ascension, when he received of the Father the promise of the Spirit to pour Him forth upon His disciples Act_2:33). This I take to be the sense here, His glorious exaltation at the right hand of God, where, being possessed of all power, He joyfully expecteth and accomplisheth the fruits of His redemption. I am the more confirmed in this
(a) Because the exaltation of Christ, is as it were His welcome to heaven after all the sorrows of His humiliation.
(b) The term, “the oil of gladness,” implieth it; for that was the entertainment of honourable guests invited to a feast.
3. The persons anointed.
(1) One singular in this unction, the Lord Jesus Christ. There are two sorts of privileges
(a) Some things only given to Christ, not to us; as the name above all names to be adored (Php_2:9); to be the Head of the renewed Eph_1:21), the Saviour of the body (Eph_5:23); to have power to dispense the Spirit, to administer providences, etc. All this is proper to Christ; neither men nor angels share with Him in these honours.
(b) There are other things given to Christ and His people; as the sanctifying and comforting Spirit, the heavenly inheritance, victory over our spiritual enemies, the devil, the world, and the flesh; these are given to us and Him; only God doth grace His Son above His fellows. “That He might be the firstborn among many brethren” (Rom_8:29).
(2) Others are admitted to be partakers of this grace in a lower degree, called “His fellows.” They are also dignified and graced by God above the rest of the world, but not as Christ was. Two things I will observe here
(a) They must be His consorts and fellows. Sometimes they are called “His brethren” (Heb_2:11); sometimes members of His mystical body) Eph_1:22-23), sometimes joint-heirs with Christ” (Rom_8:17); meaning thereby all believers, who are companions with Him both in grace and glory.
(b) That all these may have somewhat of this unction according to their measure and part which they sustain in the body (1Jn_2:20).
I shall exhort you to two things.
1. To holiness. If there were no more than that it is pleasing to Christ, and visibly exemplified in His own person, this should induce us. It was love to holiness and hatred of sin that brought Him out of heaven, and put Him on the work of our redemption. Nothing doth more urge us to do a thing than love, or to forbear it than hatred. These were Christ’s motives to undertake the redemption of sinners. Now we should love what He loveth, and hate what He hateth.
2. To look after more of this unction. He is Christ the anointed of God; we must be Christians. “The disciples were called Christians first at Antioch” Act_11:26); anointed with the Holy Ghost and with power, that we may understand the mind of God, consecrate ourselves to Him, work His work, and engage in His warfare, fighting against the devil, the world, and the flesh, till we triumph with Christ in heaven. All must be anointed.
(1) This is the fruit of Christ’s exaltation, to send and shed abroad the Spirit.
(2) Consider the necessity of this grace. Our love to righteousness and hatred of iniquity is the fruit of this unction, for affections follow the nature.
(3) Consider the utility and profit. It is for our comfort. The Spirit is called “the oil of gladness,” because the benefits whereof we are partakers are matters of great joy (Act_13:52). (T. Manton, D. D.)
Christ’s superiority to all created beings
I. THE CHARACTER OF CHRIST.
1. He loved righteousness. He loved it so as to be a perfect model of all righteousness.
2. But not only did Christ love righteousness, He hated iniquity. A man may admire excellency of character, and yet not follow in the steps in which it walks; he has not the moral courage to forsake his evil courses; and there is in the very best of men at seasons not that perfect hatred of sin which is proper. Not so our Emmanuel. He hated iniquity with as much force as He loved righteousness; not only sometimes, but always.
II. CHRIST’S CONSEQUENT EXALTATION.
1. The apostle wishes to show the Hebrews the fact of Christ’s unequalled superiority to every created being in the universe. He therefore commences by showing Christ’s superiority t
