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4 the right hand of the Majesty on high, Being so much higher than the angels, as he hath by inheritance a more excellent name than they. For to which of the angels did he ever say, 5 Thou art my son; this day have I begotten thee? And again, I will be to him a Father, 6 and he shall be to me a Son? And again,

tered. Sitting therefore denotes, the consummation of his sacrifice. This word sat down contains the scope, the theme, and the sum of the epistle.

4. This verse has two clauses, the latter of which is treated of, ver. 5, the former, ver. 13. Such transpositions are also found in the other epistles of St. Paul, but in none so frequently as in this, The Jewish doctors were peculiarly fond of this figure, and used it much in all their writings, The apostle therefore, becoming all things to all men, here follows the same method. All the inspired writers were readier in all the figures of speech than the most experienced orators ;Being-By his exaltation, after he had been lower than them. (ch. ii. 9) so much higher than the angels. It was extremely proper to observe this, because the Jews gloried in their law, as it was delivered by the ministration of angels. How much more may we glory in the gospel, which was given, not by the ministry of angels, but of the very Son of God? As he hath by inheritance a more excellent name-Because he is the Son of God, he inherits that name, in right whereof he inherits all things. His inheriting that name is more ancient than all worlds. His inheriting all things as ancient as all things: than they-This denotes an immense pre-eminence. The angels do not inherit all things, but are themselves a portion of the Son's inheritance, whom they worship as their Lord. 5. Thou art my Son-God of God, light of light; this day have I begotten thee--I have begotten thee from eternity, which by its unalterable permanency of duration, is one continued, unsuccessive day. I will be to him a father, and he shall be to me a son--I will own myself to be his father and him to be my son by eminent tokens of my peculiar love. The former clause relates to his natural sonship, by an eternal, inconceivable generation; the other to his father's acknowledment and treatment of him, as his incarnate son. Indeed this promise related immediately to Solomon, but in a far higher sense to the Messiah.

6. And again--That is, in another scripture; He-God

When he bringeth in the first begotten into the world, he saith, And let all the angels of God worship him. And of the angels he saith, 7 Who maketh his angels spirits, and his ministers a flame of fire. But unto the Son, Throne 8 O God, is for ever and ever; the sceptre of thy kingdom is a sceptre of righteousness.

saith, when he bringeth in his first begotten-This appellation includes that of son, together with the rights of primogeniture, which the first-begotten son of God enjoys, in a manner not communicable to any creature; into the world--Namely, at his incarnation. He saith let all the angels of God worship him -So much higher was he, when in his lowest estate, than the highest angel!

7 Who maketh his angels.-This implies, they are only creatures, whereas the Son is eternal, ver. 8, and the Creator himself, ver. 10. Spirits and a flame of fire-Which intimates not only their office, but, also their nature; which is excellent indeed, the metaphor being taken, from the most swift, subtle, and efficacious things on earth; but nevertheless infinitely be low the majesty of the Son.

8. O God-God, in the singular number, is never in scripture used absolutely of any but the supreme God; Thy reign, of which the sceptre is the ensign, is full of justice and equity.

The first chapter of Paul's epistle to the Colossians, from the 13th to 19th verse inclusive, with the notes.

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13 Who hath delivered us from the power darkness, and hath translated us into the

13. Power detains reluctant captives. A kingdom cherishes willing subjects: His beloved Son-this is treated of in the 15th and following verses.

14 kingdom of his beloved Son. In whom we have redemption through his blood, the forgiveness of sins: Who is the image of the invisible God, the first-begotten of every crea16 ture. For through him were created all things, that are in heaven and that are on earth, visible and invisible; whether they be thrones, or dominions, or principalities, or powers; all things were created by him and 17 for him. And he is before all things, and by

14. In whom we have redemption-This is treated of from the middle of the the 18th verse. The voluntary passion of our Lord, appeased the Father's wrath, obtained pardon and acceptance for us, and consequently dissolved the dominion and power which Satan had over us through our sins. So that forgiveness is the beginning of redemption, as the resurrection is the completion of it.

15. Who is-By describing the glory of Christ and his preeminence over the highest angels, the apostle here lays a foundation for the reproof of all worshippers of angels: the image of the invisible God--Whom none can represent but his only begotten Son; in his divine nature, the invisible image, in his human, the visible image of the Father, the first begotten of every creature-That is, begotten before every creature ; subsisting before all worlds, before all time, from all eternity.

16. For This explains the latter part of the preceding verses, through-Implies something prior to the particles by and for ; so denoting the beginning, the progress, and the end: HimThis word, frequently repeated, signifies his supreme majesty, and excludes every creature were created all things, that are in heaven -And heaven itself. But the inhabitants are named, because more noble than the house: Invisible-The several species of which are subjoined. Thrones are superior to dominions, principalities to powers. Perhaps the two latter may express their office, with regard to other creatures: the two former may refer to God, who maketh them his chariots, and as it were, rideth upon their wings.

17. And he is before all things-'Tis not said, He was; He is from everlasting to everlasting. And bh him all thing sconsist-The original expression not only implies, That he sustains all things in being, but more directly, All things were and are compacted in him into one system. He is the cement as well as

18 him all things consist, And he is the head of his body the church: who is the beginning, the first-begotten from the dead, that in all 19 things he might have the pre-eminence. For it pleased the Father, that all fullness should dwell in him:

support of the universe, And is he less than the supreme God?

18. And-From the whole, he now descends to the most eminent part, the church, He is the head of the church-Universal. The supreme and only head both of influence and of government to the whole body of believers, who is-The repetition of the expression (see ver. 15.) points out theentrance on a new paragraph, the beginning-Absolutely, the eternal, the first-begotten from the dead-From whose resurrection flows all the life, spiritual and eternal, of all his brethren; that in all things-Whether of nature or grace, He might have the preeminence. Who can sound this depth?

19. For it pleased the Father, that all fulness--All the fullness of God, should dwell in him—Constantly, as in a temple, and always ready for our approach to him.

Remarks on. Mr. Wesley's views.-This great divine says, he was not yet named Jesus or Christ, he is the Word whom the Father begot, or spoke from Eternity. Again, says the same divine, we have in the testimony of John the Baptist, as found in the book of John the evangelist, both a real description of the Word, and the reason why he is so called; having come to, and mentioned the in, carnation, St. John no more uses that name, the Word, in all his book. There is wonderful felicity of expression in John's gospel, and the more critically examined and considered, the more accurate and excellent are the choice of his words. It is put down in the testimony of John the fore>

runner in the 18th verse, the only begotten Sour, who is in the bosom of the Father, he hath declared him." These expressions "denote the highest unity, and the most intimate knowledge," as existing between the Father and the Son. And

"the Word was with God," therefore distinct. from God the Father; was with denotes a perpetual tendency as it were of the Son to the Father, in unity of essence. He was with God alone, because nothing but God had then any being.Mr. Wesley's note to the 14th verse should be read with attention. This divine saith, when speaking of Christ's being the image of the invisible God, "whom none can represent but his only begotten Son, "in his divine nature." Again, says Mr. Wesley he was begotten by an "inconceivable generation," begotten "from eternity, which by its unalterable permanency of duration, is one continued unsuccessive day." "He was heir long before he made the worlds." Heir is a term relating to creation, therefore the Son was before all worlds. His glory reaches from everlasting to everlasting, though God spake by him to us only in these last days." "He inherited the name before all things." In these remarks Mr. Wesley perfectly agrees with Doctor McNight, as in the Doctor's translation, we find, he translates, Rom. 8, 82. "He that spared not his own proper Son, but delivered him up for us all." &c.

"The

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