Now observe with what distinctness the most lofty phrases applied to our Lord in this passage, affirm his subordination, and deny his equality with the infinite Father. At the very moment when he is addressed as God, he is said to have fellows, and to be set above them as a reward for his goodness; in the same breath which declares his throne to be for ever and ever, he is described as having a God who anoints him with the oil of gladness. He is greater than the angels, not by nature, but by the gift of a better inheritance. He is not the original divine effulgence, but an emanation of that glory, an image of that perfection; and in constituting the worlds, or rather the great æras of its appointed history, he is not the designer of its revolutions, but the instrument of God in effecting them.[[198]] If this teaches the supreme Deity of Christ, in what language is it possible to disclaim and to deny supremacy?
With respect to the peculiar terms of dignity applied in this passage to Christ, I would observe as follows:—
The words “Thy throne, O God, is for ever and ever,” were originally addressed by a poetical courtier to Solomon or some other Hebrew monarch, on his accession and marriage;[[199]] nor can the slightest reason be assigned for supposing that the ode in which the words occur had any reference more remote than the immediate occasion of its composition. The first half of the Psalm[[200]] is addressed to the prince; the remainder to his bride,[[201]] who is exhorted to give her undivided affection to the new relation which she has formed; to “forget her own people, and the house of her father;” and who is consoled with the hope, that “instead of her fathers she shall have her sons, whom she shall make princes through all the land.” Those who can satisfy themselves with the theological conceit, that this is a prophetic allegory, descriptive of the relation between Christ and his Church, appear to have placed themselves so far beyond the reach of all the rules of interpretation, that argument becomes fruitless; no possible media of refutation exist. They must belong to the class who have succeeded in spiritualizing the Song of Solomon; to whom therefore it has ceased to be a matter of the smallest consequence, what words are presented to them in Scripture, as they have attained the faculty of seeing one set of ideas, wherever they look, and an incapacity to see anything else. Bishop Young, convinced that the prophetic claims of this Psalm must be relinquished, and that the term God in it is addressed merely to the Hebrew monarch, and therefore used in an inferior sense, renders the passage thus; “thy throne O mighty prince, is for ever and ever.”[[202]] And surely, even those who can persuade themselves that scripture can have two intended meanings, and who imagine the poem in question to have referred primarily to Solomon, and remotely to the Messiah, must perceive that a word by which the Jewish prince might be accosted, cannot imply the supreme deity of Christ. Christ is said, in the common translation, to have made the worlds; but it is generally admitted that the phrase does not denote the construction of the material universe, and is even incapable of bearing this meaning. It describes Jesus as the agent of God in bringing about the successive states of our social world; in introducing the preluding revolutions, and the final catastrophe of human affairs. If it be asked, what ages, what revolutions, are thus attributed to the instrumentality of Christ? the answer must be sought in the fact, that the author was a Hebrew, writing to Hebrews. He seized on the grand Jewish division of time and Providence into two portions—the period before, and the period after, the coming of the Messiah; and these were the two AGES, frequently called “the present world,” and “the world to come,” which Christ is said to have constituted. Does any one inquire, in what way our Lord, if he were not at least pre-existent, could administer the arrangements of Providence in the former of these periods, that is, before his own mission to mankind? I submit, in answer, a suggestion which seems to me essential to the clear understanding of all the Christian records, and especially of those which relate to the years after the ascension. The advent of the Messiah was represented, during those years, not as past, but as still future;[[203]] they were regarded as the close of the old and earthly epoch, not the commencement of the new and heavenly; so that all that Jesus of Nazareth had already done, the mighty changes which he had set in operation,—were an action upon the former of the two great ages; nor would the latter be introduced till he returned from heaven; to rule, for a period vast or even indefinite, as the personal vicegerent of God over his faithful children here. This event, which in our own days Millenarians are expecting soon, and which the early Christians expected sooner, was regarded as the true coming of the Messiah—the point of demarcation between the ages—the introduction of “the new heaven and the new earth wherein dwelleth righteousness.”[[204]] Meanwhile the old world was drawing to a close, of which a warning (like that given to Noah before the flood)[[205]] had been given by the preliminary visit, with unmistakable credentials, of him who was to be the Messiah; he had come in the flesh, and retired in the spirit; and was leaving time for the tidings of his appointment and his approach to spread, by the voice of witnesses and preachers who published the pledges of his power. Of those pledges, which marked him out as the future prince of life and earth, none were so distinguished as his resurrection and ascension, by which God had given assurance that he would one day judge or rule the world in righteousness;[[206]] by which he was declared to be the son of God with power;[[207]] and on the very day of which he became the first-born or the begotten child of God;[[208]] and sat down on the right hand of the majesty on high.[[209]] Invested with his office, he yet abstained from immediately coming to claim its prerogatives; he continued sequestered in the heavens, allowing to the world a time of preparation, a solemn pause before judgment;[[210]] repressing the impatient moment of the great revolution, and by his powerful word, bearing a while and upholding all things as they are.[[211]] If this were really the conception of the apostles, it follows, no doubt, that they prematurely expected the return of their Lord; but that they did so, is no new assumption; and in adopting it I protect myself by the authority of Mr. Locke, who says in a note on a passage of the Epistle to the Romans, “It seems, by these two verses, as if St. Paul looked upon Christ’s coming as not far off; to which there are several other occurrent passages in his epistles.”[[212]]
If the foregoing interpretation of the introduction to this epistle be true, it follows that all the power and dignity there ascribed to Christ are described as acquisition after his ascension; that not till then was he accosted with the title of divinity previously applied to Solomon; not till then did he become greater than the angels, or receive an anointment of gladness above his fellows; not till then did he receive his heirship, his filiation, his vicegerency of God. Of his supreme Deity scarcely could any more emphatic denial be conceived.[[213]]
(f.) The following passage is sometimes quoted as affirmative of the Deity of Christ: “We know that the Son of God is come, and hath given us an understanding, that we may know him that is true; and we are in him that is true, in (or by) his Son Jesus Christ. This is the true God, and eternal life.”[[214]] But it is surely evident that with Calvin, Newcome, Dr. Adam Clarke,[[215]] we must consider the concluding pair of epithets as parallel respectively with the two penultimates. “By him that is true,” says the Apostle, “I mean the true God,” “and this Jesus Christ is eternal life.”[[216]] As to the pretence of over-nice grammarians, that the pronoun “this” must refer to Jesus Christ as the nearest antecedent, the Apostle John himself dismisses it with this one sentence: “Many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This (not Jesus Christ, it is to be presumed) is a deceiver and an antichrist.”[[217]] The antecedent, in this case, is not only remote, but plural.
(g.) I know of only one other set of passages requiring explanation from a Unitarian; and of these I take the following as an example; giving, you will observe, a translation slightly differing from the authorized version, but to which no competent judge will probably object:—“Let this mind be in you, which was also in Christ Jesus; who, being in the form of God, never thought his equality with God a thing to be eagerly retained; but divested himself of it, and took on him the form of a servant, and assumed the likeness of men; and being in the common condition of man, still humbled himself, and became obedient unto death, aye, and the death of the cross. Wherefore God also hath highly exalted him &c.”[[218]] Elsewhere Paul briefly expresses this sentiment thus: being rich, for your sakes he became poor.[[219]]
Now, in order to appreciate the striking beauty of this passage, it is necessary to remember that the Apostle is writing to Gentiles; and to enter into his remarkable conception respecting the relation of the Messiah to them. This great object of promise was, according to the original idea of him, a mere national appropriation of the Jews; made their own by birth and lineage as well as by office. So long as these peculiarities belonged to him, he could not, without breaking through all the restraints of the sacred Mosaic law, stand in any friendly connection with the Gentiles; nor did our Lord, during his mortal life, ever extend his ministry beyond his native land. Moreover, there was nothing, Paul conceived, to prevent his realizing at once, had he willed it, all the splendid anticipations of the Hebrews; nothing to obstruct his seizing, from the hills of Galilee, or the heights of Jerusalem, the promised royal sceptre, and making himself, without delay, the Lord of all below; nothing but his holy resolve to be no mere Jewish Messiah, and his desire to embrace the Gentiles, too, within the blessings of his sway. And how could this be accomplished? Never, so long as the personal characteristics of the Israelite attached to him. He determined then to lay these aside, which could be done by death alone. On the cross, or in the ascension, he parted from the coil of mortality, in which were enveloped all the distinctions that made him national rather than human; the lineage, the blood, the locality, the alliance, passed away; the immortal spirit alone remained, and departed to the rest of God; and this his soul was not Hebrew, but was human; and so his relations expanded, and the princely Son of David became, through death, the divine Messiah of humanity. Writing then to Gentiles, the Apostle reminds them of this; tells them of what attainable splendours Jesus had deprived himself, what rightful glories he had resigned, what anguish he had endured, to what death he had submitted, in order to drop his mortal peculiarities which had excluded the nations from the peace of his dominion, and to assume that spiritual state to which they might stand related. It was not his Godhead, not the application of his miracles to his personal advantage, but the dignities of the Prince of Israel, the prerogatives and triumphs of God’s vicegerent, of which he emptied himself, and for the Gentiles’ sakes became poor. He whose office made him as God, became, by his pure will, a servant; he who, without the slightest strain of his rights, might have assumed an equivalence to Providence on earth, and administered at once the promised theocracy of heaven, was in no eager haste to seize the privilege; but, that he might call in those who else had been the exile and the outcast people, entered first the shadow of suffering and shame; he who might have been exempt from death, took the humiliation of the cross; showing a divine and self-forgetful love, which disregards his own rights to pity others’ privations; and which gave a resistless force to the exhortation, “Look not every man on his own things, but every man also on the things of others.”[[220]]
(h.) In direct contrast with this past humiliation of Christ, is the present glory and future dominion with which, in the verses immediately following, the Apostle describes him as invested by the rewarding complacency of God. And here the passage enters the same class with three others,[[221]] of which the introduction of the Epistle to the Hebrews is one, but the most remarkable is the following: “Christ, ... who is the image of the invisible God, the first-born of every creature; for by him were all things created, that are in Heaven and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers, all things, were created through him and for him; and he is before all things, and by him all things consist. And he is the head of the body, the church; who is the beginning, the first-born from the dead; that in all things he might have pre-eminence; for it pleased the Father that in him should all fulness dwell.”[[222]]
Calvin himself warns us that “the circumstances of this place require us to understand it as spoken,” not of the original formation of the universe, but “of the renovation which is included in the benefit of Redemption.”[[223]] Indeed a very superficial acquaintance with the phraseology of the Apostle, is sufficient to convince us that the language which we have here is very unlike that in which he speaks of the construction of the material system of things and very like that in which he describes the regeneration of the world by the faith of Christ. Describing the natural creation, he makes no such strange selection of objects as thrones, principalities, dominions, powers, with unintelligible avoidance of everything palpable: but says plainly, “The living God, who made Heaven and earth, and the sea, and all things that are in them.”[[224]] And characterizing, on the other hand, the effects of the Gospel, he says, “We are God’s workmanship, created in Christ Jesus unto good works;”[[225]] and “If any man be in Christ, he is a new creature; the old things have passed away, behold all things have become new.”[[226]] Nor does the language of this passage appear so violently figurative as commentators have usually supposed. Apply to it the Apostle’s conception respecting the return of his Lord from Heaven, to reign visibly upon earth, over a community holy and immortal, and the obscurity will no longer be felt. That advent, introducing the future age or world to come, would be attended by a revolution which could be called no less than a “new creation.” No term less emphatic would adequately describe the superseding of all existing arrangements, the extinction of earthly rule, authority, and power;[[227]] the recal to earth of the spirits of the just;[[228]] the immortalizing of the saints who had not slept;[[229]] the gathering together the whole family of the holy in Heaven or earth;[[230]] the everlasting destruction of the faithless from the presence of the Lord, and the glory of his power;[[231]] the bowing of every knee before the Prince of Life;[[232]] the opening of the kingdom that cannot be moved;[[233]] and the award of recompense to those who, having suffered, should reign with him.[[234]]
Already were the elements of this blessed society drawing themselves together, some in Heaven, others upon earth; the investiture with immortality had commenced. Christ was the beginning, the first-born from the dead: and the departed saints sharing his heavenly rest, and ready for the Lord to bring with him;[[235]] the afflicted Church below, in earnest expectation of the manifestation of those Sons of God, and though waiting for the redemption of the body, yet risen together with Christ to that spiritual mind which is life and peace;[[236]] all these were kept by the power of God unto the salvation, which was ready to be revealed in the last time.[[237]] The multitude of the holy was thronging in, showing that no scant dominion was forming; but that it pleased the Father that, in his vicegerent, all fulness should dwell, and whatever is perfect be united. Lifted above the hostile reach of human might and dominion, above all mean comparison with earthly names of dignity, he sees all things already beneath his feet in the world as it is, and all things prospectively submissive in the world as it is to be.[[238]] Nor was Jesus, in his retirement above, unoccupied with the glories of his commission, or indifferent to the recompense of his followers; rather is he preparing and allotting to the glorified there, and the toiling here, the privileges and powers of the everlasting age which shall take place of the thrones and principalities of this. Over both portions of the community of Saints, the seen and the unseen, the Heavenly and the earthly, he is the living head, and his spirit filleth all.[[239]]