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Welcome to Sermon 15 by the Reverend William Taylor. entitled Christ's Exaltation, wherefore God also hath highly exalted him, and given him a name which is above every name, that at the name of Jesus every knee should bow, for things in heaven, and things in earth, and things under the earth, and that every tongue should confess that Jesus Christ is Lord to the glory of God the Father. Philippians 2, verses 9 to 11. The former verses speak of the deep humiliation of Jesus Christ, These words contain the doctrine of Christ's most glorious exaltation. If you view Christ in the words before going, you will behold the Son of Righteousness eclipsed, but in this text you will see him shining forth in his strength and splendour. The doctrine of Christ's humiliation leads you to Mount Calvary, but this doctrine will lead you to Mount Tabor, to Mount Olivet. There you may see Christ standing at the bar. but here you see him sitting on a throne of majesty and glory the former doctrine shows you the son of man in the form of a servant but this represents Christ to you the son of God like himself in the glorious estate of triumphant majesty you have heard how Christ died for our sins and how we are reconciled by his death and now you shall hear how he rose for our justification and how we are saved by his life Romans 4 25 and 5 verse 10 in his humiliation there was neither form nor beauty nor comeliness that did appear Isaiah 53 2 but now you will see him in the excellency and brightness of his father's glory Hebrews 1 3 in Christ's humiliation you will hear how he was reproached in his person, name, doctrine, ministry and miracles. But he is now exalted, and hath a name given him which is above every name. And whereas in intermination his enemies bowed the knee and scorned to him, yet in his exaltation he must bow the knee with fear and trembling. Then they cried after Christ, Crucify him, crucify him, for God hath exalted him so as that every tongue must confess that Jesus Christ is the Lord, to the glory of God the Father. And thus contraries are illustrated by their contraries. The sufferings of Christ, like a dark shadow to a curious picture, or a black veil to a beautiful face, to make the glory of his exaltation the more glorious. The height of Christ's exaltation is best known by considering the depths of his humiliation. the cross of Christ, as one saith, being the best Jacob's staff to take the height of this morning star, or rather sun of righteousness, breaking forth most gloriously from under a dark cloud. In these three verses we have these particulars considerable. 1. The connection between the humiliation and exaltation of Christ, in these words, Deo wherefore also God hath exalted him. 2. The doctrine of Christ's exaltation laid down. God hath highly exalted him. 3. The end of Christ's exaltation. It was for the glory of God the Father. 1. Before we come to the doctrine of Christ's exaltation, we will a little consider the connection of these three verses with the three preceding verses namely verses 6 to 8 where he said that Jesus Christ being in the form of God thought it not robbery to be equal with God but made himself of no reputation and took upon him the form of a servant who was made in the likeness of men and being found in fashion as a man he humbled himself and became obedient unto death even the death of the cross. Wherefore God also hath highly exalted him. It is a question amongst divines whether the humiliation of Christ be the meritorious cause or only the antecedent of his exaltation. And yet they that dispute this do all agree in this, that Jesus did not by his humiliation and sufferings merits things as he was invested with all before he suffered. for that which is meritorious must always precede the reward. And therefore it cannot be said that Christ did merit the personal union of his divine and human nature, nor the happiness of his soul, nor his habitual graces which he had from the first moment of his incarnation. 1. There are some divines who interpret the particle Dio as causal, and so hold that Christ, by his humiliation, merit his exultation. Of this opinion was Augustine, who calls Christ's humiliation the meritorious cause of his exultation, and his exultation the reward of his humiliation. The Popeish writers generally go this way. I find also amongst Protestant writers the learned Zanke of this opinion, who upon this text had this note, by this particle Deo, wherefore, the Apostle notes the merits of Christ, whereby he hath inherited his own exaltation and our salvation. And that which favours this apt explication is, that saying of the Apostle concerning Christ, that for the joy that was set before him, he endured the cross and despised the shame. Hebrews 12.2 as if having an eye to the recompense of the reward enabled Christ to persevere with more patience when he became obedient unto death, even the death of the cross. Neither doth it derogate from the freeness of Christ's sufferings that he was rewarded for them, for even that glory that Christ hath in heaven is for our good and comfort. nor was it out of indigence, awe and necessity that Christ accepts a glory in a way of reward of his obedience but herein he commended his love the more to us that he would so far condescend and so far even in his exultation humble himself as to receive glory in the way of obedience which he might have challenged by virtue of his personal union even as a prince who though he hath right to a kingdom by inheritance and succession, yet he would accept of it as a reward of his obedience and conquest over its enemies. 2. But others understand the Deo in the text not as signifying the humiliation of Christ to be the meritorious cause, but only the antecedent of his exultation. And so they make this particle to be not causal, but connective only. And so I find some of the ancient translations, as the Ethiopic version, did only join the humiliation and exaltation of Christ together, and for this may be rationally unurged. That one, that in the whole work of our redemption, affected by Christ, Jesus Christ had a respect, not unto himself, but unto us. It is for us that he humbled himself to the death of the cross for us men and our salvation. 2. Jesus Christ had right to all the honor, glory, and majesty which now he is possessed of in heaven by virtue of his being the Son of God, and the glory which he had now in heaven he had with God before the world was. John 17, 5. 3. The freeness of God's love in giving Christ and of Christ in giving himself for us, was such that the main intention of God was that, not Christ, but our estate might be better. If the Son of God had never left the bosom of the Father, John 1.18, he had never forever God-blessed in himself. Romans 9.5 But such was the love of the Father that he gave his only begotten Son that we might not perish, you believe, but might have everlasting life, John 3.16. 4. It is fit to be considered that the glory which Christ hath in heaven, in sitting at the right hand of God, is such that it cannot be merited by the sufferings of the human nature of Christ. And therefore it is said, Ecclesiastes, he hath freely given him a name which is above every name. This last interpretation of the Particle Deo is that to which most of our Protestant divines do imply. I will not here undertake to determine the question. I find it the judgment of some of our learned divines that there need be no controversy about this thing. The Particle Deo notes order, but whether the order of causality or antecedency of both may be consistent with the analogy of faith. 1. For if we look upon Jesus Christ as rewarded for his sufferings for us, we may thence be assured that our sufferings for him, though of another nature, shall be eternally rewarded. Psalm 58, 11. 2. Or if you note the order only, that Jesus Christ was first humbled, and then exalted, we may thence learn that before honour his humility. Proverbs 18, 12. And if we humble ourselves under the mighty hand of God, in due time he will exalt us. 1 Peter 5, 6. 2. Leaving, therefore, this question, I proceed to the doctrine of Christ's exaltation as it is laid down in this text. It pleased God the Father, for his own glory, that the Lord Jesus Christ, after he had been deeply humbled, should be highly exalted. Thus it pleased God that he who had humbled himself to the death of the cross should be made higher than the heavens. Hebrews 7.26. And he who had taken on him the form of a servant, Philippians 2.7, should now appear in heaven like himself the Prince of Life Acts 3.15 and he that made himself of no reputation should now be in heaven the Lord of Glory 1 Corinthians 2.8 and that same Jesus who was crucified God hath made both Lord and Christ Acts 2.36 and he who took not on him the nature of angels but took on him the seed of Abraham Hebrews 2.16, is exalted above angels, being gone into heaven, and is on the right hand of God, angels and authorities and powers being made subject unto him. 1 Peter 3.22. There is a word in the text that is very emphatical, which is, Huparosos, he hath highly exalted, The elegance of the Greek tongue is singular. The Apostle has a notable word in Ephesians 3.8, ἐλέχθις τὸ τέρος, less than the least of all saints. And here we have a no less remarkable word, ὁπερὸς σῶσαι, he hath highly exalted him. God hath exalted Jesus Christ above all exaltation. the exaltation of Jesus Christ was super-superlative. The Latin version of the word, Huparososi, he exalted him, is too low to express the sublimity of the Greek word. We have here an elegant and an emphatical pleonasm which the Greek tongue borrows of the Hebrew and is frequently used in the New Testament. That is, he said of the Magi, when they saw the star, Ekareisan, Karan, Megalei, Sodra, they rejoiced with great joy. Matthew 2.10. And so when Christ came to celebrate this last Passover, he said to his disciples, Epithumia, Epithumesa, with desire, have I desire to eat this Passover. Luke 22, 15. So it is said here, the Lord Jesus Christ was very highly exalted. He was exalted with all exaltation. Jesus Christ in his resurrection was exalted, in his ascension he was highly exalted, in sitting at the right hand of God he was very highly exalted, above all exaltation Christ in his resurrection was exalted above the grave, in his ascension above the earth, and in his session at God's right hand he was exalted above the highest heavens. It is very remarkable how the steps of Christ's exaltation did punctually answer to the steps of his humiliation. There were three steps by which Jesus Christ descended in his voluntary humiliation thus his incarnation which he was made of a woman and so became man Hebrews 2.16 he was made sin 2 Corinthians 5.21 and so became our surety Hebrews 7.22 and he was made a curse Galatians 3.13 and so became our sacrifice 1 Corinthians 5.7 This was the largest step of Christ's ascension and humiliation for it was more for the Son of God to become the Son of Man than for the Son of Man to die and being dead to be buried and being buried to continue in a state of dead and under the power of death until the third day. Answerable to this degree of his humiliation was his resurrection for by his incarnation He was manifest in the flesh, the Son of Man, made of the seed of David according to the flesh. So by His resurrection from the dead, He was declared to be the Son of God with power, according to the spirit of holiness, Romans 1, 3 and 4. The resurrection of Christ was the first step of His exaltation. He was declared to be the Son of God. He was always the Son of God, even during the days of His flesh, but then he was openly declared to be the Son of God, in that he could, by his own almighty power, raise up the temple of his body, which the Jews had destroyed. 2. The second step of Christ's humiliation was his poor, painful and contentful life, and his painful, shameful and accursed death of the cross. He was found in the form of a servant, He was despised in his person, ministry and miracles, in the days of his flesh, Hebrews 5, 7, that is whilst he lived here upon earth. He was poor in estate, followed by the poor, Matthew 11, 5, 6, 5. He had not where to lay his head, Matthew 8, 20. He was reproached and counted a Sabbath-breaker, a wine-bibber, an enemy to Caesar, a blasphemer. He was counted everything but what he was. Answerable to this great examination of Christ is his ascension into heaven, and sitting at the right hand of God. Man did not so despise and disparage, but God had honoured him to sit at the right hand of God. Note the great honour that Jesus Christ is invested with all, as he was man So he was lower than the angels, Psalm 8, 5. But in that he hath said unto him, Sit thou at my right hand, Psalm 110, 1. He hath exalted him above the angels, for to none of the angels hath he said at any time, Thou art my son, sit thou at my right hand, Hebrews 1, 5 and 13. To sit at God's right hand to be next in dignity and honour unto almighty God. And this is that which the Apostle speaks of, showing how God raised Jesus from the dead and set him at his own right hand in the heavenly places, far above all principality and power and might and dominion, in every name that is named, not only in this world, but also in that which is to come, and that put all things under his feet, and gave him to be the head over all things to the church. Ephesians 1, 20, 22. Thus all the dishonor and reproach that was cast upon Christ in his life and the ignominy of his shameful, painful and cursed death of the cross is now taken away by Christ's ascending up into heaven sitting at God's right hand and all the angels of God worshipping him. Hebrews 1, 6. And thus our Lord Jesus was exalted from a death of shame to a life of glory and that not to a temporary but to an eternal life Christ was raised up not as Lazarus to die again but Christ died but once Romans 6.10 but liveth forever at the right hand of God to make intercession Hebrews 7.25 so speaketh Christ of himself I am he that liveth and was dead And behold, I am alive forevermore. Revelation 1.18 Thus, he that ascended in his burial into the lower parts of the earth is the same also that ascended up far above all heavens. Ephesians 4.9.10 3. His coming to judge the world answers his being judged in the world and by the world. As Christ's exultation began at his resurrection, so it shall be completed when he shall come in his glory, and all the holy angels with him, then he shall sit upon the throne of his glory, and before him shall be gathered all nations, Matthew 25, 31, 32. He that came at first to be judged shall come the second time to judge the world. We have in the scriptures several descriptions of Christ's glorious coming to judge the world. And when He shall come indeed, He will make known His power and glory to all the world. God hath given the judgment of all things and persons into the hands of His Son Jesus Christ." John 5, 22-27. The Day of Judgment is therefore called the Day of Christ. 1 Corinthians 1.8. And the Judgment Seat is the Tribunal of Christ. 2 Corinthians 5.10 The Appearing 2 Timothy 4.1 The Coming 1 Corinthians 11.26 The Revealing of Jesus Christ 2 Thessalonians 1.7 The Judge of Quick and Dead Acts 10.42 The Apostle gives you the first and last part of Christ's exultation in one text and makes the first part of it as an assurance of the last. God, saith he, hath appointed a day in the which he will judge the world in righteousness by that man whom he hath ordained, whereof he hath given assurance unto all men in that he hath raised him from the dead. Acts 17, 31. Whence we may believe that as certainly as Christ did rise, so certainly shall he come to judge the world. God hath given us assurance of the one by the other, and this committing all judgment to the Lord Jesus Christ, is that he might be glorified. The Father hath committed all judgment unto the Son, that all men should honour the Son, even as they honour the Father. John 5, 22, 23. Then shall our Saviour appear in His glory, and judge those wicked ones that judged Him. We read how the Jews by the help of Judas and the soldiers took him and bound him and led him to the high priest afterwards to Pilate. And how basically he was betrayed, falsely accused, unjustly condemned and cruelly murdered. But there will be a day when Judas and the wicked Jews will inherit and punish Pilate and the soldiers and all his enemies shall be dragged into his presence. And then the Lord Jesus who before showed his patience who shall his power and he who was so unjustly condemned shall judge the world in righteousness Acts 17 31 and he that was numbered amongst transgressors Isaiah 53 12 shall at that great day judge and punish all transgressors and thus as Christ humbled himself in his incarnation in his life death and burial So God the Father hath exalted him in his resurrection, ascension, session at the right hand of God, and in constituting him judge of quick and dead. Jesus Christ, by his resurrection, overcame all his enemies, death, and him that had the power of death, that is the devil, Hebrews 2.14. By his ascension, the sitting on the right hand of God, who have triumphed openly over them, Colossians 2.15, and by his being appointed judge of all, he will avenge himself of all his enemies, when all must appear before that high court of justice from which there is no appeal, so that the Lord Jesus Christ, by his resurrection, is exalted above the grave, by his ascension above the earth, by his sitting at God's right hand, he has advanced above the heavens, and by being the judge of all, he is exalted above angels, principalities and powers, and as he was abased more than others, he is exalted above all others. Thus, in part, the glories of exaltation have been set forth in the several degrees thereof. For the further demonstration of the doctrine of Christ's exaltation, let us consider the particulars thereof, as they are contained in the Scripture. And they are these three. 1. God hath given him a name above every name. 2. That every knee of things in heaven and things in the earth and things under the earth shall bow to the name of Jesus. 3. That every tongue must confess that Jesus Christ is the Lord. 1. For the first of these we will inquire. 1. 1. What are we to understand by the name given unto Jesus Christ? 2. How this name is a name above every name? 3. How are we to understand this, that God hath given a charisato to Christ, a name above every name? 1. In answer to the first, what are we to understand by the name given unto Jesus Christ? some by this name do understand the name Christ Jesus and so take it literally but neither Jesus nor Christ is a name above every name one not Jesus for that was the name of Joshua the son of Nun the famous captain of Israel called Jesus by the apostle in Hebrews 4.8 and of this name was the high priest Joshua the son of Josedek Haggai 1.1.2 Neither is Christ a name above every name, for Saul is called the Lord's anointed. 1 Samuel 24.6 And so also the prophets, speaking of Cyrus, call him the anointed of the Lord. Isaiah 45.1 We cannot therefore understand this of any name, either of Jesus or Christ. For Paul is here speaking not of what the name of our Saviour was, but of the honour, dignity, power and majesty to which Christ was advanced. True, others as Jerome and Theodora act, do think that in that Christ who is called the Son of God, he had therein a name above every name. And this exposition is gathered from that passage of the Apostle that Jesus Christ was made so much better than the angels, that he hath by inheritance obtained a more excellent name than they, for unto which of the angels said he at any time, Thou art my son, this day have I begotten thee. Hebrews 1.4.5. But though this be true, that to be the eternal Son of God is a name above every name, yet this cannot be meant here, for it is spoken of that which Christ was exalted to after his humiliation. but from eternity he was the son of God. He did not cease to be so by his incarnation and humiliation. 3. By name, therefore, we are to understand the power, dignity, and authority which Christ was invested with all after the days of his flesh and sufferings were finished. 1. Sometimes, in scripture phrase, name is put for glory and renown. So we read of men of renown, Genesis 6, 4. It is in the Hebrew, men of name. And of famous men, heads of the house of their fathers, 1 Chronicles 5, 24. What we read, famous men, is in the Hebrew, men of names. And that's the glory which Christ has invested with all, is the glory of the Only Begotten of the Father, John 1.14. 2. By name, in Scripture phrase, is meant power and authority, and the sovereignty by which Christ is King of nations and King of saints. And thus the Scripture speaks, The works, saith Christ, that I do in my Father's name, they bear witness of me, John 10.25. in my Father's name, that is, by the power of God. Thus Peter speaks to the cripple. In the name of Jesus Christ of Nazareth, rise up and walk. Acts 3, 6. That is, by the power of Christ. For so it is expressed when the council questioned them for this thing. They are asked, by what power or by what name Have you done this? Acts 4, 7. So then we are to understand by name that honour, authority and dignity which Christ now enjoys in heaven and which he spake when he was ascending into heaven. All powers given unto me in heaven and in earth. Matthew 28, 18. And the glory of Christ's name is such that it shall be celebrated through all the ages of the world. Heaven and earth shall ring with the praises of his name. As the angels praised his name at his birth, Behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Saviour, which is Christ the Lord. And suddenly there was with the angel a multitude of the heavenly host, praising God, and saying, Glory to God in the highest, on earth peace, good will toward men. Luke 2.10.11.13.14 So they do now praise him and worship him in heaven Hebrews 1.6 saying worthy is the lamb that was slain to receive power and riches and wisdom and strength and honor and glory and blessing Revelation 5.12 2 How hath Christ obtained a name above every name? This name, above every name, is a demonstration of Christ's super-exaltation, and it notes four things. One, this is a name above every name, that Jesus Christ should be the only saviour of the world, that his name should be the only one by which we are saved. Of this the apostle, the stone which the builders refused, has become the head of the corner. Neither is there salvation in any other, for there is none other name under heaven given among men whereby we must be saved. Acts 4.11.12 He is indeed the Christ, the Saviour of the world. John 4.42 Which we may understand, not only eminently, but exclusively, He is the Saviour. There is none beside Him. We read that God did raise saviors to his people. Israel also acknowledged the Levites in their solemn fast day. Thou, O Lord, deliverest thy people into the hands of their enemies, who vexed them. And in time of their trouble, when they cried unto thee, thou heardest them from heaven. And according to thy manifold mercies, thou gavest them saviors, who saved them out of the hand of their enemies. Nehemiah 9.27 Such a saviour was Moses to the Israelites from the Egyptians, Joshua from the Canaanites, Gideon from the Midianites, Jephthah from the Amorites, and Samson from the Philistines. But all these were but partial, petty, and temporal saviours. These saved the body from misery, and that but for a time. Christ saves our souls from our sins, Matthew 1.21, and that forever. All these Saviours stood in need of the Saviour. Joshua himself had eternally perished had it not been for Jesus Christ. Jesus Christ was the only Saviour to whose most precious and saving name all the Old Testament pointed at. He was the Saviour in whom all the promises were performed, all the types accomplished, and all the prophecies fulfilled. It was unto this only name, the Saviour, that all the prophets bear witness, Acts 10.43. He, he it was that with Jacob's Shiloh, Genesis 49.10, David's Lord, Psalm 110.1, Isaiah's Emmanuel, Isaiah 7.14, Jeremiah's branch, Jeremy's branch, Jeremiah 23, 5, Daniel's Messiah, Daniel 9, 25, and Haggai's desire of all nations, Haggai 2, 7. It is in his name, and his name alone, that all nations shall trust, Matthew 12, 21, and that for salvation. 2. Jesus Christ hath a name above every name, in that he is exalted to sit at the right hand of God which is a name of honour which never the angels nor archangels had and this I prove from that passage of the apostle in his epistle to the Hebrews where it is said concerning Christ who when he had by himself purged our sins sat down at the right hand of the majesty on high being made so much better than the angels as he hath thy inheritance obtained, a more excellent name than they. For to which the angel said he at any time, Sit at my right hand until I make thine enemies thy footstool. Hebrews 1.3.4.13 3. He hath a name above every name. Because it is through this name that the name of God becomes a comfort unto us. The attributes of God are the name of God. Now, without an interest in Christ, we shall have no comfort in any attribute of God. To a Christless sinner, all the attributes of God are against him. As for instance, one, God is wise. That is the worst for a wicked sinner, for he knows all that wickedness, which thine own heart is privy to. Jeremiah 17, 10, and much more evil by thee than thine own heart knoweth," 1 John 3, 20. 2. God is holy, and therefore ye must not hate those that are filthy, being of pure eyes, and to behold iniquity," Habakkuk 1, 13. 3. God is just, and if the righteousness of Christ do not screen thee, the wrath and vengeance of God needs break out upon thee for thy guilt and four, God is almighty and how shall the potter's vessel endure the least touch of his hand? how shall the chaff stand before the whirlwind of his wrath? how shall the stubble dwell with everlasting burnings? and such are all sinners out of Christ all the thoughts of God must need to be terrible to all those souls that are out of Christ. But the name of Christ is that which makes the name of God a sanctuary and strong tower. Proverbs 18.10 The face of God shines upon us in the face of Jesus Christ. 2 Corinthians 4.6 As Moses, when he was hit in the rock, could with delight hear the name of God proclaimed, Exodus 33 21 22 so how sweet and lovely and comfortable are all the attributes of God to all those that are in the rock the rock cross Jesus 1 Corinthians 10 4 1 God is a wise God the more is my comfort may a believer say for he knows how to guide me Psalm 73 24 he knows what I want and how to supply it, Matthew 6, 32. 2. God is a holy God, and that is a comfortable attribute, for in Christ he is our sanctification, 1 Corinthians 1, 30. 3. God is a merciful and gracious God, so he is in himself, that in Christ Jesus he is most merciful, gracious, and full of compassion to pity and pardon his children, even as a father pitieth his children, so the Lord pitieth them that fear him. Psalm 103, 13. 4. He is an almighty God, mighty in power, and thus his name, through the Lord Jesus Christ, is a strong tower, the righteous flee unto it, and find succor. Proverbs 18.10, and through Christ a believer can say, If the Lord be for us, it matters not who are against us. Romans 8.31. 5. Lastly, even the justice of God through the Lord Jesus Christ becomes an attribute of comfortable consideration. For because God is just, Therefore he will not condemn those for whom Christ has satisfied. There is no condemnation to them that are in Christ Jesus. Romans 8.1 God will not condemn those that are in Christ, but for his sake will spare them, as a man spareth his own son that serveth him. Malachi 3.17 Unless the name of Christ is a name above every name, because through his name It is that the name and attributes of God become comfortable unto us. 4. Lastly, the name of Christ is the name above every name, because His name should be most precious and powerful in His church throughout all generations. Thus all the assemblies of the church should be in the name of Christ, they must meet in His name. Matthew 18, 20. All prayers are to be made in the name of Christ. John 14, 13. All church censors are to be in his name. 1 Corinthians 5, 4. Ministers must preach and administer the sacraments in the name of the Lord Jesus. Matthew 28, 19. Unless he hath a name above every name. The third thing propounded is, how are we to understand the word Hecarisato God hath given him a name, etc. I answer, this must be understood of Christ as mediator, for so considered and so only he was capable of exaltation. 1. That there are some that hold that Christ as God was exalted, that now in heaven the glory of the Godhead, which lay hid and was veiled in the tabernacle of his flesh, is now exerted and so exalted But the manifestation of the deity is no exaltation of the deity. When the sun shines out of a dark night, the hair is illustrated, but the light of the sun is not increased. The Lord Jesus was exalted in that nature in which he was humbled, and that is his human nature. But as the divine nature could not suffer, neither can it be exalted. God, being the highest, cannot be exalted. It was the human nature of Christ that is thus exalted. If we look upon the divine nature of Christ, so he was one with the Father, John 10, 30, and equal to the Father, Philippians 2, 6. And thus it must not be thought that Christ could be capable of exaltation. When God gave him a name, Theodora excellingly unfolds this great mystery thus. Christ, saith he, did not receive that which he had not before, but he did receive that as man, which from all eternity he had not as God. Two. But we answer that the eka resato of the text hath relation unto Christ as mediator, God-man, not as God, so he could not be exalted at all, nor as mere man, for so he could not be capable of so great exaltation. The human nature of Christ, being a creature, cannot be capable of divine worship, or of sitting at the right hand of God. But the human nature of Christ, by the personal inseparable union that it hath to his divine nature, is thus advanced. Having finished the first particular of Christ's exaltation, that God hath given him a name above every name, I now proceed to another particular of Christ's exhortation is this, that at the name of Jesus every knee should bow, in the handling of which I will endeavour to resolve three questions. Question one, what are we to understand here by bowing the knee? Answer, Some take this literally, as a pappus, who in their worship bow the knee as often as they hear the name of Jesus mentioned. The learned Zanki is of an opinion that some of the ceremonies in use amongst the pappus might have an innocent original as their signing of the cross to show that they were not ashamed of the cross of Christ with which the heathens did re-roach them. And so they're standing up at the creed to note their resolution to strive together for the faith that was once delivered to the saints. So genuine inflection to the name of Jesus was, say some, in opposition to the Arians who denied the divinity of Christ. But whether these things were so innocent at the first or no, seeing they are all of human institution and have been abused to superstition, we have justly laid the use of them aside. And this text cannot be so understood, for if by name we understand the power of Christ, then by bowing the knee must be meant our submission and subjection to his power. By bowing, therefore, to the name of Jesus is understood that obedience and subjection which is due to the sovereign power and authority of Christ. Thus when Joseph was exalted to that dignity and authority in Egypt, that there was none greater than he, but there himself, They cried in the streets where Joseph went, bow the knee, Genesis 41, 43. Thus God the Father gave jurisdiction and authority to the Son, that they which honour the Father must also honour the Son, John 5, 22, 23. All power saith Christ is given unto me in heaven and in earth, Matthew 28.18. He is the Prince of Life. Acts 3.15. And the Lord of Glory. 1 Corinthians 2.8. To whom all obedience, service and subjection is most due. Question 2. Who are they that must bow the knee to Christ and be in subjection unto Him? Answer. all creatures. For so the illumination is full, which Chrysostom thus expounds, things in heaven and earth and under the earth, that is, angels, men and devils, which Theodoreth doth more clearly explain, one, things in heaven, that is, good angels and glorified saints, spirits of just men made perfect, two, things on earth, all men living, both good and bad, three, under the earth, that is devils and damned spirits. All these must bow the knee and must yield subjection unto Jesus Christ. 1. All these in heaven shall bow to Christ voluntarily. 1. The good angels, they did always honour and obey the Lord Jesus. It was the joy of angels of heaven to be subject and serviceable unto Jesus Christ. 1. Before the incarnation of Christ, an angel instructed Daniel concerning the Messiah, and how long it should be before his coming. Daniel 9, 24, 25. 2. When the fullness of time was come, an angel comes to the Blessed Virgin, and said, Fear not, Mary, for thou hast found favour with God. And behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name Jesus. Luke 1, 30, 31. 3. as soon as ever he was born an angel brings the glad tidings of it and a whole host of them who sang together and shouted for joy at the creation of the world Job 38 7 do with a song celebrate Christ's nativity glory to God in the highest on an earth peace goodwill toward men Luke 2 13 14 When Jesus Christ was in danger to be killed by Herod, an angel warns of the danger and directs his mother to flee with him into Egypt. Matthew 2.13 5. When he was tempted by Satan forty days together, a little before he entered upon the work of his ministry, behold, angels came and ministered unto him. Matthew 4.11 6. When he was in his agony in the garden, ready to take the cup of trembling out of his father's hand, there appeared an angel from heaven strengthening him, Luke 22, 43. This blessed creature, out of love and duty, seeing his lord and master in such distress, came in to succor him. 7. And as the angels gave the first notice of his birth, so also of his resurrection. An angel told the woman, he is not here, for he is risen. Matthew 28 6 8 The angels attended Christ's ascension into heaven, for they told the disciples that as they saw him ascending into heaven, so he should come again from heaven in like manner. Acts 1 11 9 And with infinite delight did they welcome Christ to heaven, where, upon His first coming, all the angels of God did worship Him. Hebrews 1.6.10. And lastly, when Christ shall come the last day to judge both quick and dead, He will come with all His holy angels with Him. Matthew 25.31. And shall be revealed from heaven with His mighty angels, two Thessalonians one son who then most willingly will be employed to gather together all his elect from the four winds of heaven Matthew 24 31 All this service the good angels perform unto Christ not only as he is their creator for by him were created even the things that are in heaven, Colossians 1 16 But they yield him, this subjection, as he is their head and governor. So he is called the head of all principality and power, Colossians 2.10, Ephesians 1.21.22, that is, of angels. And this voluntary subjection to Jesus Christ is because they have benefit by Christ, though not in a way of redemption, yet they owe their confirmation unto Christ. The good angels, though they were created good and excellent creatures, yet as creatures their state is mutable, and they had in them a potentiality and a possibility to sin and fall, as well as those angels was left their first station. But this possibility is removed by Christ, who by his grace did lift up fallen men, and by his power preserves the angels that shall not fall. And therefore it is that in a way of thankfulness, the angels in heaven do bow their knee in subjection and service unto Christ. 2. As the glorious angels bow their knee to Christ in heaven, so the spirits of just men made perfect. The souls departed do in heaven praise, adore, and worship the Lord Jesus Christ, and do yield voluntary subjection, obedience to Him, and to which duty they are more carried by a principle of thankfulness that Christ hath redeemed them. This is shadowed out unto us by the vision of St. John, who having seen the Lord Jesus taking the book with seven seals and opening it, he heard the saints in heaven singing a new song and saying, Thou art worthy to take the book and to open the seals thereof, for thou wast slain and has redeemed us to God by thy blood out of every kindred and tongue and people and nation, and has made us unto our God kings and priests, and we shall reign on the earth." Revelation 5, 9, 10. This is the daily work of glorified saints in heaven, to cast down their crowns before that throne where Christ sitteth. Revelation 4, 10. The saints departed are discharged from those weights and clogs of corruption, Hebrews 12, 1, which did hinder them from this duty while they were in the body encumbered and pestered with the body of death, Romans 7, 24. They are never weary, though they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was and is and is to come, Revelation 4, 8. And thus I have showed you how things in heaven do bow the knee and are subject to the name and authority of the Lord Jesus. Two, things on earth, and it's good men and bad men. One, good men, the children of God who by the grace of Christ are made a willing people in the day of his power, Psalm 110.3. For such is the heart's turning power of God's grace, that of unwilling he makes us willing, God by degrees moves out of our necks the iron sinew that hinders us from scooping and bowing to Christ. Isaiah 48.4 Grace by degrees that take away that enmity in our minds and that carnal mindedness which neither is nor can be subject to the law of God. Colossians 1.21 Romans 8.7 by nature we are children of disobedience as well as others Colossians 3.6.7 now willingly subject to no law but the law of our members Romans 7.23 and to no will but the wills of the flesh Ephesians 2.3 but the grace of God removes that stoutness of heart contumacy and rebellion which is in us naturally against Christ and so sweetly and powerfully inclines their wills that they follow the Lamb with us wherever he goeth. Revelation 14.4 And have respect unto all the commandments of Christ. Psalm 119.6 And not one of them is grievous. 1 John 5.3 A child of God willingly submits his neck to the yoke of Christ. 2. Evil men they also must bow their knee to Jesus Christ. And though their subjection be not voluntary or ingenious, yet bow they must, and bow they do, and partly through the awakening of a natural conscience, partly by a spirit of bondage and a fear of wrath, they are, as it were, compelled to render many unwilling services and subjections unto Christ, which compulsory subjection arises not from a fear of sin, but from a fear of hell, all these, because they do not willingly bear the yoke of Christ, Matthew 11, 29, they shall unwillingly become his footstool, Psalm 110, 1. And they do not so much honour Christ as Christ may be said to honour himself upon them. The wicked do give honour to Christ as unwillingly as even Haman, Mordecai, and proclaim before him, thus shall it be done unto the man whom the king delighteth to honour. Pester 6,11. 3. And lastly, the devils in hell are forced to yield subjection unto Jesus Christ. And so catathonia, things under the earth, infernalia, things in hell, do bow their knee unto him. For if, in the day of Christ's humiliation, he had exercised power over the damned spirits, and they have acknowledged him and his sovereign power over them, much more are they subject to him now in the days of his exaltation. I shall not need to show you how often the devils crouched to Christ while he was here on earth. The devils were not only subject to his person, but to those that commanded them in his name, For so the seventy disciples, returning, gave Christ an account. Lord, they say, even the devils are subject unto us through thy name. Luke 10.17 In one story we find the devils did three times prostrate themselves at the feet of Christ. So Luke relates the story of the man possessed with a legion of devils. 1. First one of the devils, in the name of all the rest, thus supplicates Christ. What have I to do with thee, Jesus, O Son of God most high? I beseech thee, torment me not. Luke 8, 28. 2. When Christ commanded the unclean spirits to come out of the man, they besought him that he would not command them to go out into the deep, that is, into hell. Verse 31. 3. The devils a third time They sought Christ that they might go into the herd of swine, verse 32. Thus those proud and rebellious spirits were forced to bow even in the day of Christ's flesh. And therefore much more, now that Christ is exalted, do the devils tremble, James 2.19. We read that Christ spoiled principalities and powers and made a show of them openly, try and think over them, Colossians 2.15. in which scripture we may observe that Christ hath disarmed and triumphed over Satan. The word Apectus Seminos alludes to the manner of the conqueror who disarmed the captives, and afterwards they led their captives in chains when they made their triumphant entrance. So the words Eddite Mactice do signify alluding to the Roman conquest and triumphs. Thus the Lord Jesus Christ by his death overcame the devil, Hebrews 2.14, and by his ascension he left captivity captive and gave gifts unto men, Ephesians 4.8, alluding still to the manner of the Roman triumphs. When the victor and a chariot of state ascended up to the capital the prisoners following his chariot, or else drawing it with their hands bound behind them, and there were pieces of gold and silver thrown amongst the people, and other gifts and largesses bestowed upon the friends of the conqueror. The devil, ever since the death, resurrection, and ascension of Christ, has been overcome and spoiled. For by the death of Christ, the devil was unarmed and shackled, But presently after he was gagged and silenced, and all his oracles struck dumb and speechless, and so the devils are vested of their long-enjoyed power, and they are forced to bow unwillingly to Jesus Christ. Hence it is said that the devils tremble, James 2.19, because they know Christ as their Judge, but not as their Saviour. They must bow, because I cannot help it, that it may be objected, Objection. If all the devils in hell and all the wicked men here on earth do bow their knee to Christ, how comes it then to pass that the devil and his instruments do continue their rebellion and mischief against Christ and his church? Answer 1. To this is answered that even the devils of hell are bound to bow their knee unto Jesus Christ though like wicked rebels, they have refused to do it. And so much we gather from the answer of Christ to the devil, who when he had the impudence and audaciousness to beg the Son of God, fall down and worship him, Christ said, Get thee behind me, Satan, for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. Matthew 4, 9, 10. The devils are bound to bow, though they refuse to the devil rebels, and wicked men do not bow to, but blaspheme the name of Christ. And yet Jesus Christ hath and doth exercise authority over them, one, in limiting them, two, in punishing them, one, in that he doth limit them. The devil could not take away either Job's cattle, servants, children, or health, but as far as God's permissive providence was pleased to lengthen the chain, Job 1, 11, 12, and 2, 5, and 6. And though God does lengthen the chain, yet He always keeps the chain in His hand. The devils could not go into the herd of swine till they had first asked leave of Jesus Christ, Luke 8, 32. And so persecute us. They are limited too, the devil and his instruments. They are limited. The devil shall cast some of you into prison, that you may be tried. and ye shall have tribulation ten days, Revelation 2.10. Thus the devil and his instruments are bounded. 1. As to the persons whom they shall persecute, the devil shall cast some of you, not all, into prison. 2. As to the kind of trouble, the devil shall cast you into prison, not into hell. 3. as to the time, he shall have tribulation ten days, and not forever. 2. God will punish them, and so they shall be subject to Christ. 1. In this life, though the patience of God be long-suffering, 2 Peter 3, 9, yet it is not always suffering. And though he do bear long, yet he will avenge his elect, Luke 18.7. 2. At the last day, the unjust are reserved to be punished at the day of judgment. Then will Christ put all his enemies under his feet. Psalm 110.1. And then Christ will say, As for those my enemies that will not that I should reign over them, bring them forth, and slay them before my face. Luke 19.27. The total, final subjection of the devil and wicked men, of all the enemies of Christ, unto him shall be at the last day. Then shall all knees bow before God, thus the Lord speaks in the prophet. I have sworn by myself, the word has gone out of my mouth in righteousness, and shall not return, that unto me every knee shall bow, every tongue shall swear. 45, 23. To this scripture it is that the Apostle alludes in this place. And if you ask, when shall this universal subjection be unto Christ? The Apostle will answer you in his epistle to the Romans. To this end Christ both died and rose and revived, that he might be Lord both of the dead and the living. But why dost thou judge thy brother? Or why dost thou set it not thy brother? for which you all stand before the judgment seat of Christ for it is written as I live saith the Lord every knee shall bow to me and every tongue shall confess to God Romans 14 9-11 3 and so I am come to the third and last particular of Christ's exultation namely every tongue shall confess that Jesus is the Lord in the handling of which I shall resolve these questions. Question 1. What are we to understand by every tongue? Answer 1. Some understand every tongue for every nation. And then the meaning is that the name of Christ shall be acknowledged and worshipped by every nation. And so in the scripture phrase, tongue and language and nation. They are words of the same notion and import. Daniel 3.4 and Revelation 5.9. And this is true that before the end of the world all the ends of the earth shall worship the name of Christ. Psalm 67.7. The heathen shall be his inheritance and the uttermost end of the earth his possession. Psalm 2.8. And they that dwell in the wilderness shall bow before him. Psalm 72, 9. And the sunlight of the gospel shall shine all the world over. Romans 10, 18. And it is very remarkable how God did repair the confusion of tongues by the gift of tongues. Genesis 11, 7. Compared with Acts 2, 11. 2. But I rather conceive that by every tongue is meant every person, as by every knee, every person. For with the heart of man believeth unto righteousness, and with the mouth confession is made unto salvation. Romans 10, 10. Question 2. What are we to understand here that Jesus is the Lord? Answer. Jesus is the Lord. the Lord of Glory 1 Corinthians 2.8 in several respects 1. He is the Lord as He is the Creator of heaven and earth to us there is but one Lord Jesus Christ for whom are all things and we by Him 1 Corinthians 8.6 for of Him and through Him and to Him are all things Romans 11.36 2. As He was the Son of God So he is the Lord, and so he hath obtained by inheritance this most excellent name, Hebrews 1, 4, to be Lord and Christ. Thus Christ is Lord of all, as he was the heir of all things, Hebrews 1, 2. Jesus Christ is the Lord, so speaks the Apostle. We preach Christ Jesus the Lord, 2 Corinthians 4, 5. 1. Christ is the Lord to command us. He has that authority that He has an absolute sovereignty over our consciences. Men are but servants of our faith, but Christ is the Lord of our faith and consciences. It is enough that Christ has said that He has commanded it. 2. Christ is the Lord to save us, and He has power and ability to save to the uttermost all those that come unto God through Him. unless he have the authority of a Lord to command us we should willingly obey him and unless he have the power and ability of the Lord to save us we should cheerfully trust in his name to confess that Jesus is the Lord is to believe on him as to say Lord save us or else we perish Matthew 8.25 and so to obey him as to say Lord what wouldest thou have me to do Acts 9.6 Now, as every knee must bow to the dominion of Christ, so every tongue must confess that Jesus is the Lord. This Reformation audio track is a production of Stillwater's Revival Books. SWRB makes thousands of classic Reformation resources available, free and for sale, in audio, video, and printed formats. Our many free resources, as well as our complete mail-order catalog, containing thousands of classic and contemporary Puritan and Reformed books, tapes, and videos at great discounts is on the web at www.swrb.com. We can also be reached by email at swrb at swrb.com, by phone at 780-450-4255, 3730 by fax at 780-468-1096 or by mail at 4710-37A Edmonton Alberta Canada T6L 3T5 You may also request a free printed catalog and remember that John Kelvin in defending the Reformation's regulative principle of worship, or what is sometimes called the scriptural law of worship, commenting on the words of God, which I commanded them not, neither came into my heart. From his commentary on Jeremiah 731, writes, God here cuts off from men every occasion for making evasions, since he condemns by this one phrase, I have not commanded them, whatever the Jews devise. There is then no other argument needed to condemn superstitions than that they are not commanded by God. For when men allow themselves to worship God according to their own fancies, and attend not to His commands, they pervert true religion. And if this principle was adopted by the Papists, all those fictitious modes of worship in which they absurdly exercise themselves would fall to the ground. It is indeed a horrible thing for the Papists to seek to discharge their duties towards God, by performing their own superstitions. There is an immense number of them, as it is well known, and as it manifestly appears. Were they to admit this principle, that we cannot rightly worship God except by obeying His word, they would be delivered from their deep abyss of error. The Prophet's words, then, are very important, when he says that God had commanded no such thing, and that it never came to his mind. As though he had said, That men assume too much wisdom, When they devise what he never required, Nay, what he never knew.