name of God, which denotes his essence and being, characterized, and engraven to represent his holiness and glory to the people. And thus also when God promiseth to bring forth the Son, as the corner stone of the church, he promiseth "to engrave upon him the seven eyes of the Lord," Zech. iii, 9; or the perfection of his wisdom and power to be expressed unto the church in him. There having been, then, this representation of the presence of God, by the character, or engraving of his glorious name upon the plate of gold which the high priest was to wear that he may bear iniquities, the apostle lets the Hebrews know, that in Christ the Son is the real accomplishment of what was typified thereby.

§5. (II.) After the description of the person of Christ, the apostle returns to shew what he doth or did, and begins with asserting his power. He shewed before, that by him the worlds were created: he adds,

1. That he continues to uphold, or to rule and dispose of all things which he so made. For the explication of these words, two things are to be considered; First, In what sense Christ is said to uphold all things; and, Secondly, How he doth it by the word of his power.

1. How Christ is said to uphold all things. The term (Depwv) upholding, is taken by expositors in a double sense, and accordingly is variously rendered. Some render it by upholding, supporting, bearing, carrying. And this, saith Chrysostom on the place, is "a greater work than that of the creation."

By the former all things were brought forth from nothing, by the latter are they preserved from that return to nothing, which their own nature, not capable of existence without dependence on their first cause,

would precipitate them into. Others take the word to express his ruling, governing, and disposing of all things which he made; and so it may denote, either the putting forth that power over all things which is given to the Son as Mediator; or else that providential rule over all, which he hath with his Father; which seems rather to be intended, because of the way expressed whereby he exerciseth this rule, "by the word of his power." But I see no reason why we should suppose an inconsistency in these senses, and not rather conclude that they are both implied. For, as absolutely, it is the same Divine power and providence which is exercised in upholding, as in disposing of all things; so also rule and government is a matter of weight and burden, Isa. ix, 6, "The government shall be on his shoulder." Among men this is done with much labor and travail; but he doth it with inexpressible facility "by the word of his power." And to take the expression in its most comprehensive sense, is most safe.

§6. 2. Our next inquiry is after the manner whereby the Son upholdeth and disposeth of all things (TW púpali tus duvapews)"by the word of his power." (Papa) word, in the New Testament, is used in the same latitude and extent with (1) dabar in the Old. That which in this place is denoted by it, with its adjunct (TES duvaμews) of power, is the Divine power executing the counsels of the will and wisdom of God; or, the efficacy of God's providence, whereby he worketh and effecteth all things according to the counsel of his will. Now the efficacy of Divine providence is called "the word of God;" to intimate, that as rulers accomplish their will by a word of command, about things subject to their pleasure, Matt. viii, 9, so doth God accomplish his whole mind and will in all things by his pow

er. And therefore of his power, is here added by way of distinction, to shew what word it is that the apostle intends. It is not (oyos 80wdns) the essential cord of God, who is the person spoken of, nor (20705 poDopinos) the word spoken by him in the revelation of himself; but a word that is effectual and operative; the putting forth of his Divine power accomplishing with ease and authority his will and purpose in all things. This, in the vision of Ezekiel, is the communication of a spirit of life to the cherubs and wheels, to act and to move them as seems good to him, by whom they are guided. And this expression of upholding or supporting of all things by the word of his power, doth fully declare the glorious providence emblematically expressed in that vision. The Son being over all things made by himself, as on a throne over the cherubims and wheels, influenceth the whole creation with his power, communicating unto it respectively subsistence, life, and motion, acting, ruling, and disposing of all according to the counsel of his own will. And hence will follow his power and authority to change the Mosaical institutions, as also his truth and faithfulness in revealing the will of God.

§7. 2. He hath by himself purged our sins. Two things are here included: What he did, purged our sins; and how he did it, by himself. And what he supposeth as the foundation of both these is, that he was the great high priest of the church, they with whom he dealt knowing full well that this matter of purging sins belonged only unto the priest.

When he had purged our sins. The Greek word (nabapigw) most frequently denotes real, actual purification, either of outward defilements, by healing and

cleansing, or spiritual defilements of sin, by sanctifying grace. But it is also frequently used in the same sense with (xabipw, and nabaιpopzı) to purge by expiation or atonement, Heb. ix, 22, 23. But (nalapioμov Tong) to make a purgation or purification of our sins, cannot here be taken for real and inherent sanctification; because it is spoken of as a thing already past and perfected: having purged our sins. He did it by himself alone, without the use or application of any other medium; but real inherent sanctification is with "washing of water by the Word," Ephes. v, 26; or by "regeneration and renewing of the Holy Ghost," Titus iii, 5. That is assigned to the death of Christ really and effectually which was done typically of old in the legal sacrifices by the priests; as is evident from the antithesis couched in that expression "by himself." The word (nalaрiquos) then imports such a purgation as is made by expiation and atonement. And therefore is he said "to purge our sins," and not "to purge us from our sins." And wherever sins, not sinners, are made the object of any mediatory act of Christ, that act immediately respecteth God and not the sinner, and intends the removal of sin, so as that it should not be imputed.

And this the apostle farther declares by manifesting the way whereby he did it, (di avls) by himself; by the sacrifice and offering of himself. The high priest of old made atonement, and typically purged the sins of the people, by sacrificing of beasts according to the appointment of the law; but Levit. xvi, this high priest by the sacrifice of himself, by his blood-shedding and death on the cross, with his antecedent preparatory sufferings. He himself was both priest, sacrifice, altar, and incense, and he perfected his whole sacri

fice at once, making an atonement for our sins, that to believers they should not be imputed.

$8. (III.) The apostle having thus asserted in general the sacerdotal office of Christ, and the effectual sacrifice he offered, and because that could not be done without the greatest humiliation and abasement of the Son, he instantly removes our gloomy apprehensions, by adding the blessed event of his all-important undertaking. "He sat down on the right hand of the Majesty on high." The Lord Messiah undertaking to purge our sins, did by the one offering of himself perfectly effect it, which the blessed issue of his undertaking demonstrates; for he immediately entered into the glorious condition here expressed, as a signal pledge and evidence not only that his work was perfected, but also that God was fully satisfied and well pleased with what he had done.

The right hand, in scripture language, constantly denotes dignity and pre-eminence. The instance of Jacob's blessing Joseph's children testifies also the constant usage of those ancient times from the intimation of nature itself, Gen. xlviii, 17, 19; and the disposal of the sheep and goats at the last day, to the right hand and left, gives the privilege to the former. So Basil, "The right hand place denoteth a quality of dignity." And Chrysostom, "If he would have signified any diminution, he would not have said, sit on my right hand, but on my left." Solomon placed his mother, when she came unto him, on his right hand, as a token of honor; while he himself sat down on the throne of the kingdom; 1 Kings ii, 19; and the church is said to be at the right hand of Christ, Psalm xlv, 9. It is not unlikely but there may be an allusion in this expression to the Sanhedrim, the highest court of judicature among the Jews. He who presided in it was