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thing that belongs to the term, and say, it implies not a beginning: it is an everlasting origination. He is “ the brightness of the Father's glory.” But, lest we should imagine the bright uncreated light, issuing from the paternal glory, were something less, or different from that glory, we are expressly told that he is “ God with God,” -“ the only begotten Son, who is in the bosom of the Father," and who, when he showeth himself, manifests God, the GREAT Jehovah, to his creatures.

But this divine Being, as former prophecies declared, was to be born amidst God's redeemed people upon earth. He was to be “ the woman's seed:” as Job know, his avenging “kinsman,”— “God of his flesh,”—“Abraham's seed,” - one“ raised up from among his brethren.” Now, when he assumes this lower nature, and appears as “ the son of man,” the title of Son of God might seem not to belong to him, so long as he chose to act in that lower character. The title was consequently denied him; he was charged with blasphemy when he asserted his claim to it. Those“ who sat in Moses' seat,” understood our Lord to mean, “ Son of God,” in a strict and proper sense; so strict and proper, at least, that the term would apply to no Being, but one who was truly God; and therefore they insisted, that by this assumption, he “ being a man, made himself equal with God." Our Lord admitted the propriety of the charge, but told them they ought to have known that he was the consecrated,” “ and sent" of the Father, and that the title of Son of God belonged to him.

He had, indeed, laid aside his original dignity, and had “ taken upon him the form of a servant,” and had become “ the son of man;" but He is to be exalted in this capacity, and with him to exalt all his new rela



tions, whose seed he hath taken upon him. He is accordingly raised from the dead, after he hath paid the penalty of their transgression; and is “ declared to be the Son of God in power.” It is to this the expression in the psalm refers -" Thou art my Son, this day do I bring thee forth.”—The “only begotten” is

brought into the world,” and all “ the angels” of God are commanded to “ worship him.”—“ Brought into the world; ” that is, introduced into the church, into its heavenly places," as belonging to it, as one exalted from among men; but who is not to be considered any longer as “a servant,” or child of feeble man. Though he still continues to bear that nature, he is to be acknowledged as “ Lord of all,” and is to be set as Son his own house," having “ power over all flesh, that he may give eternal life to as many as God hath given him.”

To this EXALTED MAN, declared to be “ the Son of God," angels and principalities are made subject; so that human nature, in the person of Christ, is exalted above the angelic.

The exaltation of this "son of man,” “ the woman's seed,” to be “ the declared ” “ Son of God,” and as GOD-MAN to rule the church and the world, is the subject of the Psalms throughout. The sacred oracles of this era seem to differ from the more ancient, which we have already considered, in this, that they bring more into our view the humanity of the promised Redeemer. It is now more and more plainly revealed, how he, who “ comes” as “the Lord from heaven,” manifested in all the attributes of divine power, is, at the same time," the woman's seed,”—“ Abraham's seed;” – though“ God," yet of “the flesh” of his earthly kinsman. Accordingly, both in Hannah's prophetic song, and in many of the

psalms, we contemplate the exaltation of one “ most holy,” and most pure, indeed, yet most wretched, afflicted, and despised ; against whom all the powers of darkness are armed for his destruction: — we contemplate the exaltation of this meek and oppressed man to be “ Lord” and “ Messiah,” the head of all created beings. After leaving, for a while, the scene of his humiliation and sufferings, and waiting an appointed time in the character of our High Priest, at the right hand of the Majesty on high, we see him return again in the character of King, to fulfil all the prophecies concerning the judgment of the ungodly by his avenging hand, and concerning the glorious kingdom that shall succeed, whether on earth or in heaven.

These observations will enable us to see in the Psalms the proper connexion of the prophecies that relate to the last glorious advent. We must generally place ourselves with the holy sufferer; appearing as one of us, and identifying himself with his church, often persecuted church upon earth. The predictions of his future greatness we shall generally find in the shape of consolatory promises to him in his affliction; or as promised rewards for his meritorious obedience and undeserved sufferings. Thus the following psalm, the third, begins with the complaint, “ O Jehovah, how many are mine adversaries !” but in the close he triumphs :7. Truly thou hast smitten all mine enemies on the cheek;

Thou liast broken the teeth of the ungodly!

You hear the voice of the same righteous, but despised supplicant, in the fourth and fifth psalms, complaining of his wrongs, describing the character of his ungodly adversaries, foretelling their destruction, and anticipating the future blessedness he shall procure for all that have “ taken shelter in him.” This we are aware is the “ hostility,” the fruits of the enmity which God hath put between “ the woman and her seed, and the serpent and his seed." This warfare hath raged, and will rage, through every age, till the serpent's head be bruised, and all the ungodly destroyed. In the sixth psalm we see how the Redeemer stoops to conquer. This psalm contains a remarkable exhibition of his affliction and travail. But what is the end ? 10. All mine enemies are confounded, and greatly terrified;

They turu back, and are confounded in a moment!

In the seventh psalm a particular adversary is pointed out in this conflict:2. Lest ne tear me to pieces like a lion;

Rending me asunder, while none delivereth.
Whether this means immediately “ the old serpent,”
or some remarkable instrument, by whom time should
disclose him to be working, mark the sequel :-

Behold HE is in travail with iniquity;
But, though mischief is conceived, disappointment is

brought forth.
He formed a pit and dug it,
And he hath fallen into the trap he had made !
His mischief returneth upon his head,
And on his crown his violence descendeth!
I will praise Jehovah for his righteous vengeance;
I will chant the name of Jehovah most High.


The eighth psalm is most remarkable in this connexion. Like Hannah's prophecy, it represents the weak as exalted; exalted to the highest glory, and set over the

creatures of God: and, though these weak are many, yet we have an infallible interpreter to teach us to understand that this exaltation is through one particular person ; first made low himself, that he might raise the meek and humble :

O Jehovah, our Lord,
How adorable is thy name in all the earth ;
Thy glory, that is set forth above the heavens !
From the mouths of children and of babes
Hast thou ordained it to be triumphant against thine

To silence the


and accuser.
When I behold the heavens, the work of thy fingers,
The moon and the stars, which thou hast disposed,
What is man, that thou art mindful of him,
And the son of man, that thou regardest him?
Thou madest him for a little while lower than the gods,
And thou crownest him with glory and majesty.
Thou givest him dominion over the works of thine hand,
Thou hast placed all things under his feet, &c.

The apostle Paul shall be our commentator on this passage:--" For unto the angels he hath not put in subjection the world whereof we speak: but one in a certain place testifieth, saying, What is man,&c. quoting the four following verses ; on which he observes : “ For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet

all things put under him. But we see Jesus, who was made for a little while lower than the angels, for the suffering of death, crowned with glory and honour; that he, by the grace of God, should taste death for every one. For it became Him, for whom are all things, and by whom

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