(λaλsμɛv) we treat." The "world" here intended is no other but the promised state of the church under the gospel, with the worship of God therein, with a special relation to the Messiah, the author and mediator of it. Concerning which the apostle "treats" with the Hebrews in this epistle. He "treats" of that which was already done in the crowning of Jesus with glory and honor, as the words following do manifest; and this crowning of him was upon his ascension. The apostle doth not treat directly any where in this epistle concerning heaven, or the blessedness to come; for this is not what he opposeth to the Judaical church-state and worship, but that of the gospel.

§2. Concerning this world, the apostle declares that it is "not made subject to angels:" it was not put in subjection to angels, in its erection or institution, in the rule and disposal of it, or in the power of judging and rewarding. Not the first; for they did not reveal the will of God concerning it; the law, which was the foundation of the Judaical church-state, was only "given by the disposition of angels." Not the second; their office in this world is a ministry, chap. ii, 13, not a rule or dominion; yes, they are brought into a coordination of service with them that have the testimony of Jesus, Rev. xix, 10; xxii, 9; being equally with us subject to him, in whom they and we are gathered into one head, Ephes. i, 10. Not the third; for that is the sole prerogative of Jesus Christ, as the scripture every where testifies.

§3. "But one in a certain place testified:" neither place nor person is specified, but the Hebrews were not ignorant whose words they were, which he made use of, nor where they were recorded. The "one" here mentioned is David; and the "certain place" is the eighth psalm; which was sufficiently known.

"What is man," &c. Before we enter into a particular explication of the words, and of the apostle's application of them, we may observe, that all things whatsoever are said to be put in subjection to man; that is, to human nature in one or more persons, in opposition to angels, or the angelical nature; and that this privilege was never absolutely nor universally made good but with respect to the person of Jesus Christ, the Messiah. "What is man!" by way of admiration, yea, he cries out with a kind of astonishment. David having exercised his thoughts in the contemplation of the greatness, power, wisdom, and glory of God manifesting themselves in his mighty works, especially the beauty, order, majesty, and usefulness of the heavens; and those glorious celestial bodies which present themselves to all the world; falls thereon into this admiration, that this great and infinitely wise God, who by his word gave being and existence to all those things, and thereby made his own excellencies conspicuous to all the world, should condescend to that care and regard of man, seeing he might for ever satisfy himself, in those other apparently more glorious products of his power and godhead, (ND) "What is poor miserable mortal man," obnoxious to grief, sorrow, anxiety, pain, trouble, and death: (1) and "the son of man;" of one made of earth. Now the psalmist useth this expression to heighten his admiration of the grace and condescension of God. And as the person of the first Adam cannot be here especially intended; for although he made himself (N) "a miserable man," and subject to death, yet he was not (1) "the son of man;" Luke iii, ult. so there is nothing in the words but may properly be ascribed to the nature of man in the person of the Messiah. For as he was called in an especial

(מה אנוש)

manner, "the son of man;" so was he made "a man subject to sorrow," and acquainted above all men with grief and trouble, and was born on purpose to die. Hence in the contemplation of his own condition he cries out, Psal. xxii, 7, “I am a worm and not (w'N) a man of any consideration in the world." "That thou rememberest him," or "art mindful of him." To remember, in scripture, when ascribed to God, always intends some acts of his mind, and purpose of his will, and that in a signal manner, either for good or evil. On this account God is said sometimes "to remember us for good," and sometimes "to remember our sins no more." The inclination of the mind of God towards the nature of man in the person of Jesus Christ, in reference to all the good done in and by it, is intended in this expression; and therein is couched the whole counsel and purpose of God, concerning the salvation of mankind, through the humiliation, exaltation, and whole mediation of the man Christ Jesus. "That thou visitest him." The Hebrew word (p,) though variously used, yet constantly denotes the acting of a superior towards an inferior; and commonly expresseth the acting of God towards his people for good. And especially in the term "visiting," used to express the stupendous act of God in sending Jesus Christ to take our nature upon him, Luke i, 68, "He hath visited and redeemed his people;" and verse 78, "The dayspring from on high hath visited us." This was the ground of the psalmist's admiration, and which will be so in all believers to eternity.

§4. "Thou hast made him a little lower than the angels;" or "lower for a little while than the angels." These words intend not the exaltation of the nature of mere man, as if they should intimate, that such is his dignity, that he is made but a "little less than angels;"

which is destructive of that sense the apostle intends. The word (0) used by the psalmist, is rendered by the apostle by a word (eñarlow) which, as the other does, properly signifies a diminution of state and condition, or a depression of any one from what he before enjoyed. And this, in the first place, belongs to God's "visitation;" and the acting of the will of Christ in this matter, suitably to the will of the Father, is expressed by words of the same import, "he emptied himself;" and "he humbled himself," Phil. ii, 7, 8, "He was made less than the angels." This the Hebrews had seen, and might from his humiliation raise an objection against what the apostle asserted about his preference above them. Wherefore he acknowledgeth, that he was made "less" than they, shews that this was foretold, and in his following discourse assigns the reasons. "Than the angels," ( Tap ayyeλ8s.) The Sept. and all the old (□ND Greek translations read "angels." The Targum hath () "angels." And the scope of the place necessarily requires that sense of the word. And although from his birth, the angels adored his person as their Lord; yet in the outward condition of his human nature, he was made exceedingly beneath their state of glory and excellency. He made him lower (by Bpax T) "for a little while," or a short season. That which renders this sense unquestionable, is the apostle's restraining them precisely thereto, ver. 9. It was but for "a little while," that the person of Christ in the nature of man was brought into a condition more indigent than that of angels is exposed to: neither was he for that season made "a little," but "very much" lower than the angels. And had this been the whole of his state, it could not have been an effect of that inexpressible love and care which the psalmist so admires, But seeing it is but for a little continuance, and

that for the blessed ends which the apostle declares, nothing can more commend them to us. "He crowned him with glory and honor,” (by) “the crown” is (insigne regium) the badge and token of supreme and kingly power. To be "crowned," then, is to be invested with sovereign power, or with the right and title thereunto. To be crowned with "glory and honor," is to have a glorious and honorable crown, or rule and sovereignty, (15) “a weight of glory;" from the Hebrew word (,) to be heavy; (Bapos dous) “a weight of glory," as the apostle speaks in allusion to the primitive signification of this word, 2 Cor. iv, 17. "Thou madest him have dominion over the works of thy hands;” () "madest hin to rule;” (nalɛ5”as aulov εT) "appointedst him in authority over." He had actually rule and dominion given him upon his coronation; and the extent of this dominion is the works of God's hands. And lest any from the indefinite expression should think this rule limited, it is added (Tavтa VTelake) "he hath put all things without exception in subjection to him; and to manifest his absolute and unlimited power, with the unconditional subjection of all things unto him," he adds, they are placed (vTonaтW TWV Todwv avls) "under his very feet;" a dominion every way unlimited and absolute.

$5. For the explication of the objective extent of the rule and dominion mentioned, he adds, "for in that he hath made all subject unto him, he left nothing that is not put under him." For whereas it might be objected, that there is no mention in the psalm of the "world to come" whereof he treats; he lets them know, that seeing the assertion is universal and unlimited, that all things whatsoever are put under him, there lies no exception: they are all brought into order under this rule. And so by this testimony thus explained, as ne