There is another question which it is more difficult to solve. While the Psalmist here discourses concerning the excellency of men, and describes them, in respect of this, as coming near to God, the apostle applies the passage to the humiliation of Christ. In the first place, we must consider the propriety of applying to the person of Christ what is here spoken concerning all mankind; and, secondly, how we may explain it as referring to Christ's being humbled in his death, when he lay without form or beauty, and as it were disfigured under the reproach and curse of the cross. What some say, that what is true of the members may be properly and suitably transferred to the head, might be a sufficient answer to the first question; but I go a step farther, for Christ is not only the first begotten of every creature, but also the restorer of mankind. What David here relates belongs properly to the beginning of the creation, when man's nature was perfect.5 But we know that, by the fall of Adam, all mankind fell from their primeval state of integrity, for by this the image of God was almost entirely effaced from us, and we were also divested of those distinguishing gifts by which we would have been, as it were, elevated to the condition of demigods; in short, from a state of the highest excellence, we were reduced to a condition of wretched and shameful destitution. In consequence of this corruption, the liberality of God, of which David here speaks, ceased, so far, at least, as that it does not at all appear in the brilliancy and splendor in which it was manifested when man was in his unfallen state. True, it is not altogether extinguished; but, alas! how small a portion of it remains amidst the miserable overthrow and ruins of the fall. But as the heavenly Father hath bestowed upon his Son an immeasurable fullness of all blessings, that all of us may draw from this fountain, it follows that whatever God bestows upon us by him belongs of fight to him in the highest degree; yea, he himself is the living image of God, according to which we must be renewed, upon which depends our participation of the invaluable blessings which are here spoken of. If any person object that David first put the question, What is man? because God has so abundantly poured forth his favor upon a creature, so miserable, contemptible, and worthless; but that there is no cause for such admiration of God's favor for Christ, who is not an ordinary man, but the only begotten Son of God. The answer is easy, and it is this:What was bestowed upon Christ's human nature was a free gift; nay, more, the fact that a mortal man, and the son of Adam, is the only Son of God, and the Lord of glory, and the head of angels, affords a bright illustration of the mercy of God. At the same time, it is to be observed, that whatever gifts he has received ought to be considered as proceeding from the free grace of God, so much the more for this reason, that they are intended principally to be conferred upon us. His excellence and heavenly dignity, therefore, are extended to us also, seeing it is for our sake he is enriched with them.
What the apostle therefore says in that passage concerning the abasement of Christ for a short time, is not intended by him as an explanation of this text; but for the purpose of enriching and illustrating the subject on which he is discoursing, he introduces and accommodates to it what had been spoken in a different sense. The same apostle did not hesitate, in Romans 10:6, in the same manner to enrich and to employ, in a sense different from their original one, the words of Moses in Deuteronomy 30:12:
"Who shall go up for us to heaven and bring it to us, that we may
hear it and do it?"
etc. The apostle, therefore, in quoting this psalm, had not so much an eye to what David meant; but making an allusion to these words,
1 "Ou, Et tu l'as." -- Fr. marg. "Or, And thou hast."
2 "Ou, les anges." -- Fr. marg. "Or, the angels."
3 "Qu'il n'entende par la premier." -- Fr.
4 Certainly the fact that Paul uses the word angels instead of God, does not prove the inaccuracy of Calvin's rendering. As the Septuagint version was in general use among the Jews in the time of Paul, he very naturally quotes from it just as we do from our English version. And this was sufficient for his purpose. His object was, to answer an objection which the Jews brought against the Christian dispensation, as being inferior to the Mosaic, inasmuch as angels were mediators of the latter, while the mediator or head of the former was in their estimation but a man. This objection he answers from their own Scriptures, and quotes this psalm to show, that Christ, in his human nature, was little inferior to the angels, and that he is exalted far above them in respect of the glory and dominion with which he is crowned. If the apostle had quoted from the Hebrew Scriptures, and used
5 "Lorsque la nature de l'humain n'estoit point encore corrompue." -- Fr. "When the nature of man was not yet corrupted."
6 "Tu l'as fait un peu moindre; puis Tu l'as couronne d'honneur, il approprie ceste diminution a la mort de Christ, et la gloire et bonneur a la resurrection." -- Fr.
7 "Que ce qui est yci dit par David." -- Fr.
8 "Car il faut suppleer en ceste argument la proposition que les Dialecticiens appellent." -- Fr.
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