[Dec. 14th, 1862.]
The interpretation of Scripture, especially of the prophecies, is to be determined, 1. By the usus loquendi. 2. By the facts of Scripture and history. 3. By the authoritative expositions found in the Bible. The declaration of the Psalmist concerning the exaltation and dominion of man would seem to mean nothing more than that man is to be the head or lord of this creation, i.e., over the irrational creatures inhabiting this globe. We learn from the Scriptures and from the exaltation of Christ, that this is but a drop of the bucket compared to its full meaning. The language of the Psalmist had its fulfilment in the exaltation of Christ. The passage is applied to him and interpreted in the same way in 1 Cor. 15:27 and in Heb. 2:8, which, by the way, is a strong collateral proof that Paul wrote the epistle to the Hebrews.
I. The subject of the exaltation here spoken of.—This is not the Logos, nor is it the human nature of Christ, but it is the Theanthropos. The union of the divine and human did not of itself necessitate this exaltation. Our Lord from his birth to his resurrection was a man of low degree, a , (doulos). There was nothing in his appearance to command the recognition of his divinity, or make him the object of admiration or fear. His exaltation was declared to be something given. The Logos, as one with the Father, would have had his divine excellence and blessedness; but as one with humanity, might have remained as He was here on earth.
II. The ground of this exaltation is twofold.
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The possession of a divine nature. It is a principle in the Scriptures that no one is exalted to an office without the qualifications for it. The power exercised flows from what is inherent. Christ could not have been exalted to equality with God in dominion and glory, had he not been equal with God in all excellence. It is because he is the brightness of the Father’s glory and upholds all things by the word of his power that he is seated at the Father’s right hand.
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His humiliation, suffering and death. This is taught in Heb. 1:4; 2:9; Phil. 2:6–11, and often in other places.
III. The nature of this exaltation.
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Christ is made the head or ruler of all creatures. All divine authority is exercised through him. This was never so before.
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He is the object of adoration. The central person in the universe. The invisible God is visible in him. Better known, comprehended, and therefore loved.
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He is the head of his Church. His people, their salvation and blessedness, is a large part of his reward. Christ is the immediate sovereign to whom the allegiance, the love, the loyalty of all creatures, especially of his redeemed ones, belong.
IV. The effect of this exaltation.
First. On Christ himself, i.e., on his human nature.
- It was not destroyed. It does not cease to have the substance and the attributes of humanity. It does not possess divine perfections. It is not infinite in reference to space, nor to power, nor to knowledge. 2. It does not destroy the individuality of that nature. He is still Jesus. Not only has he a true body and a reasonable soul, but the very body and the very soul which he assumed and wore on earth. 3. It does not destroy the marks of this identity. Those who knew him on earth, knew him on the mount and in heaven. His person in heaven bears the impress of his sufferings on earth. These are the things to be denied. What is to be affirmed is simply what the Bible teaches us, viz.: that his humanity is made so glorious that he cannot now be looked upon by mortal eyes. Those who saw him became as dead men. His body is glorious, incorruptible, powerful and spiritual. The humanity is included in the personality of the Logos. It is the same I who said: “Before Abraham was I am” and “I thirst.” The manifestation of his hypostatic union has been made since to all creatures. Before, it was seen imperfectly and only by the few. Second. Its effects on other creatures. 1. It greatly increases their knowledge. 2. It enlarges the sphere of their activity. 3. It increases their blessedness. Third. Its effects on his people. 1. It exalts human nature above all creatures. What the Psalmist said is true not only of Christ, but in its measure of his people. They are exalted above the angels in some things. 2. It brings them therefore into a participation of Christ’s kingdom. Its effect is that we reign with him; we partake of his glory; we judge angels. V. Inferences. 1. As we are to be like Christ, we should purify ourselves even as he is pure. We should live worthy of this destiny. 2. We should consecrate our whole soul, and life, and power to his service. 3. We should be content and happy. It is enough for us that we are one with Christ.
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