Hebrews 1:1-3 God, who at sundry times and in divers manners spoke in time past to the fathers by the prophets,… The grant of dominion in general unto the Messiah, is intimated in the first promise of Him (Genesis 3:15). His victory over Satan was to be attended with rule, power, and dominion (Psalm 68:18; Isaiah 53:12; Ephesians 4:8, 9; Colossians 2:15), and confirmed in the renewal of that promise to Abraham (Genesis 22:17, 18). For in Him it was that Abraham was to be heir of the world (Romans 4:13). His kingdom was fully revealed unto David, and is expressed by him (Psalm 2., Psalms 45:3-8; 89:19-24, &c., Psalms 72:6-9, &c., Psalms 110:1-3). As also in all the following prophets: see Isaiah 11:1, 2; Isaiah 9:6, 7; Isaiah 53:12; Isaiah 63:1-3; Jeremiah 23:5, 6; Daniel 7:13, 14, &c. As this was foretold in the Old Testament, so the accomplishment of it is expressly asserted in the New. Upon His birth, He is proclaimed to be Christ the Lord (Luke 2:11). And the first inquiry after Him is, "Where is He that is born King?" (Matthew 2:2, 6). And this testimony doth He give concerning Himself, namely, that all judgment was His, and therefore all honour was due unto Him (John 5:22, 23). And that all things were delivered unto Him, or given into His hand (Matthew 11:25), yea, all power in heaven and earth (Matthew 28:18), the thing pleaded for. Him who was crucified did God make both Lord and Christ (Acts 2:35, 36), exalting Him at His right hand to be a Prince and a Saviour (Acts 5:31). He is highly exalted, having a name given Him above every name (Philippians 2:9-11), being set at the right hand of God in heavenly places, far above, &c. (Ephesians 1:20-22), where He reigns for ever (1 Corinthians 15:25), being the King of kings, and Lord of lords (Revelation 5:12-14), for He is Lord of quick and dead (Romans 14:7-9). Thus is the Son made heir of all in general; we shall further consider His dominion in a distribution of the chief parts of it, and manifest His power severally in and over them all. He is Lord or Heir, παντων, that is, of all persons and of all things. Persons, or rational subsistences here intended, are either angels or men; for it is evident that "He is exempted, who hath subjected all things unto Him" (1 Corinthians 15:27). Angels are of two sorts: 1. Such as abide doing the will of God, retaining that name by way of eminence. 2. Such as by sin have lost their first habitation, usually called evil angels, or devils. The Lord Jesus hath dominion over all of both sorts of them. Men may be cast under one common distribution, which is comprehensive of all distinctions, either elect or reprobates. And the Lord Jesus hath rule and dominion over them all. Things that are subject unto the Lord Jesus, may be referred unto four heads: for they are either — 1. Spiritual; or, 2. Ecclesiastical; or, 3. Political; or, 4. Natural. Again, Spiritual are either — (1) Temporal, as Grace, Gifts; or, (2) Eternal, as Glory.Ecclesiastical, or Church things, are either — 1. Judaical, or Old Testament things; or, 2. Christian, or things of the New Testament.Political and civil things may be considered as they are managed — 1. By His friends; 2. His enemies.Of natural things, we shall speak in a production of some particular instances to prove the general assertion. Those in the first place assigned as part of the inheritance of Christ are the angels, and the good angels in especial. 1. His pre-eminence above them is asserted by the apostle in ver. 4. He is made better, more excellent than the angels. 2. As He is exalted above them, so by the authority of God the Father they are made subject unto Him (1 Peter 3:22). 3. They adore and worship Him; the highest act of obedience, and most absolute subjection. This they have in command (Hebrews 1:6). 4. They always attend His throne (Isaiah 6:1, 2). Thus His lordship over angels is universal and absolute, and their subjection unto Him answerable thereunto.The manner of the grant of this excellence, power, and dignity unto Him, must be further cleared in the opening of these words of the apostle (ver. 4), "being made better than the angels"; the original right and equity of this grant, with the ends of it, are now only to be intimated. 1. The radical fundamental equity of this grant lies in His Divine nature; and in His creation of angels; over whom, as Mediator, He is made Lord. 2. It is founded in that establishment in the condition in which they were created, which they received by His interposition to recover what was lost by sin, and to preserve from ruin the untainted part of the creation.And as this act of God in appointing Christ Lord of angels hath these equitable foundations, so it hath also sundry glorious ends. 1. It was as an addition unto that glory that was set before Him, in His undertaking to redeem sinners. 2. God hereby gathers up His whole family, at first distinguished by the law of their creation into two especial kinds, and then differenced and set at variance by sin, into one body under one head, reducing them that originally were twain, into one entire family (Ephesians 1:10). 3. The Church of mankind militant on the earth, whose conduct unto eternal glory is committed unto Christ, stands in need of the ministry of angels. II. There is another sort of angels, those who " by sin left their primitive station," and fell off from God, of whom, and of their sin, fall, malice, business, craft in evil, and final judgment, the Scripture treateth at large. These belong not indeed to the possession of Christ, as He is the heir, but they belong unto His dominion as He is Lord. Though He be not a King and Head unto them, yet He is a Judge and Ruler over them. 1. As before, this right is founded in His Divine nature, by virtue whereof He is ἱακανος, fit for this dominion. He made these angels also, and therefore, as God, hath an absolute dominion over them. 2. The immediate and peculiar foundation of His right unto rule over fallen angels rendering the special grant of it equal and righteous, is lawful conquest. This gives a special right (Genesis 48:22). Now that Christ should conquer fallen angels was promised from the foundation of the world (Genesis 3:15). The ends of this lordship of Christ are various, as — (1) His own glory (Psalm 110:1). (2) The safety of the Church (Matthew 16:18; Revelation 12:7-9). (3) Exercise for their good — (a) By temptation (1 Peter 5.8-10). (b) Persecution (Revelation 2:10; Revelation 12:10); both which He directs and regulates to their eternal advantage. (4) The exercising of His vengeance on His stubborn enemies, whom these slaves to His righteous power seduce, blind, harden, provoke, ruin, and destroy (Revelation 12:15; Revelation 16:13, 14; Psalm 106.). III. All mankind (the second sort of intellectual creatures or rational subsistences) belong to the lordship and dominion of Christ. 1. He is Lord over all flesh (John 17:2), both living and dead (Romans 14:9; Philippians 2:9, 10). 2. Particularly He is Lord over all the elect. 1. They were given to Him from eternity in design and by compact, that they should be His peculiar portion, .... and He their Saviour (John 17:2) 2. His grant is strengthened by redemption, purchase, and acquisition. This was the condition of the former grant (Isaiah 53:10-12), and this condition was made good by Him; so that His lordship is frequently asserted on this very account (1 Corinthians 6:20; 1 Peter 1:18, 19; 1 Timothy 2:5, 6; John 10:15; John 11:52; Ephesians 5:25-27; Revelation 5:9). 3. Those thus given Him of the Father and redeemed by Him are of two sorts. (1) Such as are actually called to faith in Him, and union with Him. These are further become His, upon many other especial accounts. They are His, in all relations of subjection, His children, servants, brethren, disciples, subjects, His house, His spouse. (2) Some of them are always uncalled, and shall be so, until the whole number of them be completed and filled. But even before they are called they belong, on the former accounts, to His lot, care, and rule (John 10:6). 2. His lordship and dominion extends to the other sort of men also, namely, reprobates, and men finally impenitent. They are not exempted from that "all flesh" which He hath power over (John 17:2), nor from those "quick and dead" over whom He is Lord (Romans 14:9), nor from that " world" which He shall judge (Acts 17:31). And there are two special grounds that are peculiar to them of this grant, and power, and authority over them. (1) His interposition upon the entrance of sin against the immediate execution of the curse due to it, as befell the angels. This fixed the world under a dispensation of(a) Forbearance and patience (Romans 2:4, 5; Acts 17:30; Romans 9:22; Psalm 75:3). (b) Goodness and mercy (Acts 14:16, 17). (2) He makes a conquest over them. It was promised that He should do so (Genesis 3:15), and though the work itself prove long and irksome, though the ways of accomplishing it be to us obscure and oftentimes invisible, yet He hath undertaken it, and will not give it over, until they are every one brought to be His footstool (Psalm 110:1; 1 Corinthians 15:25). And the dominion granted Him on these grounds is — (a) Sovereign and absolute: His enemies are His footstool (Psalm 110:2; Matthew 22:44; Mark 12:36; Luke 20:42; Acts 2:34; 1 Corinthians 15:25; Hebrews 1:13). (b) Judiciary (John 5:22, 23). As He hath power over their persons, so He hath regard unto their sins (Romans 14:9; Acts 17:3; Matthew 25:31). And this power He variously exerciseth over them, even in this world, before He gloriously exerts it in their eternal ruin. He exerciseth rule and dominion over them in providential dispensations (Isaiah 63:1-4; Revelation 6:15, 16; Revelation 19:13). By all which He makes way for the glory of His final judgment of them (Acts 17:3; Matthew 25:31; Revelation 19:20; Revelation 20:10-15). And all this will He do to the ends (i) Of His own glory. (ii) The good exercise and safety of the church. II. The second part of the heirship and dominion of Christ consisteth in His lordship over all things besides, which, added to the former, comprises the whole creation of God. In the distribution of these premised, the first that occur are spiritual things, which also are of two sorts — 1. Temporal, or such as in this life we are made partakers of; and — 2. Eternal, the things that are reserved for them that believe in the state of glory. The former may be reduced to two heads, for they are all of them either grace or gifts, and Christ is Lord of them all. I. All that which comes under the name of grace in Scripture, which, flowing from the free and special love of God tends directly to the spiritual and eternal good of them on whom it is bestowed, may be referred to four heads. Now these are — 1. Pardon of sin, and the free acceptance of the persons of sinners, in a way of mercy. This is grace (Ephesians 2:8; Titus 3:5, 7). And a saving effect and fruit of the covenant (Jeremiah 31:31-34; Hebrews 8:12). 2. The regenerating of the person of a dead sinner, with the purifying and sanctifying of his nature in a way of spiritual power. This also is grace, and is promised in the covenant, and there are three parts of it — (1) The infusion of a quickening principle into the soul of a dead sinner (Romans 8:2; Titus 3:5; John 3:6; Ephesians 2:1-6). (2) The habitual furnishing of a spiritually quickened soul, with abiding radical principles of light, love, and power, fitting it for spiritual obedience (Galatians 5:17). (3) Actual assistance in a communication of supplies of strength for every duty and work (Philippians 1:13; John 15:3). 3. Preservation in a condition of acceptance with God, and holy obedience to Him to the end, is also of especial grace. It is the grace of perseverance, and eminently included in the covenant. 4. Adoption as a privilege, with all the privileges that flow from it, is also grace (Ephesians 1:5, 6). All these, with all those inexpressible mercies that they branch themselves into, giving deliverance to sinners from evil, temporal and eternal; raising them to communion with God here, and to the enjoyment of Him for ever hereafter, are called grace; and do belong to the lordship of Christ, as He is Heir, Lord, and Possessor of them all. All the stores of this grace and mercy that are in heaven for sinners, are given into His hand, and resigned up to His sovereign disposal, as we shall intimate in general and particular. 1. In general (Colossians 1:19). There is a fourfold fulness in Christ — (1) Of the Deity in His Divine nature (Romans 9:5). (2) Of union in His person (Colossians 2:9). (3) Of grace in His human nature (John 1:14; John 3:34; Luke 2:52; Luke 4:1). (4) An authoritative fulness to communicate of it unto others; that is the fulness here intended. 2. In particular — (1) All pardoning grace for the acceptance of our persons, and forgiveness of our sins, is His: He is the Lord of it (Acts 5:31). (2) All regenerating, quickening, sanctifying, assisting grace is His (John 5:21). (3) The grace of our preservation in a state of acceptance with God, and obedience unto Him, is solely His (John 10:28). And so also(4) Are all the gracious privileges whereof we are made partakers in our adoption (John 1:12; Hebrews 3:6). He is so Lord over the whole house and family of God, as to have the whole inheritance in His power, and the absolute disposal of all the good things belonging unto it. II. All gifts that are bestowed on any of the sons of men, whereby they are differenced from others, or made useful unto others, belong also to the inheritance and kingdom of Christ. Gifts bestowed on men are either natural or spiritual, Natural gifts are special endowments of the persons or minds of men, in relation to things appertaining to this life; as wisdom, learning, skill and cunning in arts and sciences. I design only to show that even they also belong (though more remotely) to the lordship of Jesus Christ, which they do on two accounts — 1. In that the very use of men's reason, and their natural faculties, as to any good end or purpose, is continued to them upon the account of His interposition, bringing the world thereby under a dispensation of patience and forbearance, as was declared (John 1:9). 2. He is endued with power and authority to use them in whose hand soever they lie, whether of His friends or enemies, to the special ends of His glory, in doing good to His Church. III. Spiritual gifts, which principally come under that denomination, are of two sorts — extraordinary and ordinary. The first are immediate endowments of the minds of men with abilities exceeding the whole system of nature, in the exercise whereof they are mere instruments of Him who bestows those gifts upon them. Such of old were the gifts of miracles, tongues, healing, prediction, and infallible inspiration, given out by the Lord Christ, unto such as He was pleased to use in His gospel service in an extra. ordinary manner. The ordinary gifts are the furniture of the minds of men, enabling them to comprehend spiritual things, and to manage them for spiritual ends and purposes. The end also why all these gifts are given into His power and disposal is evident. 1. The propagation of His gospel, and consequently the setting up of His kingdom in the world, depends upon them. 2. By these is His Church edified; and to that end doth He continue to bestow them on men, and will do so to the end of the world (1 Corinthians 12:7-14; Ephesians 4:8-13; Romans 12:6-8; 1 Peter 3:10, 11; Colossians 2:19). 3. And by these means and ways is God glorified in Him and by Him, which is the great end of His lordship over all the gifts of the Spirit. IV. To close our consideration of this part of the lordship of Christ, there remains only that we show Him to be the Lord of all spiritual and eternal things, which in one word we call glory. He is Himself the Lord of glory (2 Corinthians 2:4) and the Judge of all (John 5:25). In the discharge of which office He gives out glory as a reward unto His followers (Matthew 25:32; Romans 14:10). Glory is the reward that is with Him, which He will give out at the last day, as a crown (2 Timothy 4:8; John 17:2). And to this end that He might be Lord of it, He hath — 1. Purchased it (Hebrews 2:10; Hebrews 9:12; Ephesians 1:14). 2. Taken actual possession of it in His own person (Luke 24:25; John 17:5, 22, 24). And that 3. As the forerunner on whom He will bestow it (Hebrews 9:20). And this is a short view of the lordship of Christ as to things spiritual. V. Ecclesiastical things, or things that concern Church institutions, rule, and power, belong also unto His rule and dominion. He is the only Head, Lord, Ruler, and Lawgiver of His Church. 1. He was the Lord of the Old Testament Church-state, and He exercised His power and lordship towards it in four ways. (1) In, and by its institution and erection; He made, framed, set up, and appointed that Church. state, and all the worship of God therein observed. (2) As its lawgiver, by prescribing to it when erected, a complete rule and form of worship and obedience, to which nothing might be added (Deuteronomy 7:4, 12, 32). (3) By way of reformation, when it was collapsed and decayed (Zechariah 2:8; Malachi 3:13). (4) By way of amotion, or taking down what He Himself had set up, because it was so framed and ordered as to continue only for a season (Hebrews 9:10; Deuteronomy 18:16-18; Haggai 2:6, 7; Isaiah 65:17, 18; 2 Peter 3:13). 2. Of the New Testament evangelical Church-state also, He is the only Lord and Ruler; yea, this is His proper kingdom, on which all other parts of His dominion do depend; for He is given to be "Head over all things unto the Church" (Ephesians 1:22). (1) He is the foundation of this Church-state (1 Corinthians 3:11), the whole design and platform of it being laid in Him, and built upon Him. (2) He erects this Church-state upon Himself (Matthew 16:18). (3) He gives laws and rules of worship and obedience unto it, when so built by Himself and upon Himself (Matthew 28:18; Acts 1:2; Hebrews 3:2-6). (4) Is the everlasting, constant, abiding Head, Ruler, King, and Governor of it (Ephesians 1:22; Colossians 2:19; Hebrews 3:6; Revelation 2:3). VI. He is Lord also of political things. All the governments of the world that are set up and exercised therein for the good of mankind, and the preservation of society according to rules of equity and righteousness; over all these, and those who in and by them exercise rule and authority amongst men, is He Lord and King. He alone is the absolute potentate; the highest on the earth are in a subordination unto Him. That — 1. He was designed unto (Psalm 89:27). And accordingly He is — 2. Made Lord of lords and King of kings (Revelation 17:14; Revelation 19:16; 1 Timothy 6:15). And — 3. He exerciseth dominion answerable unto His title (Revelation 6:16; Revelation 17:14; Revelation 18:16-20; Psalm 2:8, 9; Isaiah 60:1.; Micah 5:7-9). And — 4. Hath hence right to send His gospel into all nations in the world, attended with the worship by Him prescribed (Matthew 28:18; Psalm 2:9-12), which none of the rulers or governors of the world have any right to refuse or oppose, nor can so do, but upon their utmost peril. And — Parallel Verses KJV: God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, |
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