A commentary on the whole Epistle to the Hebrews. By M. John Calvin. Translated…A commentarie on the vvhole Epistle to the Hebrevves. By M. Iohn Caluin. Translated…

Thou hast made him a little inferior.] Verse 7 Here we do meet with a new difficulty in the exposition of the words. I grant (as I have already said) that the place is not improperly expounded of the Son of God: but a man would think the Apostle doth now draw the words to a sense, contrary to Davids meaning: for it seems that he refers this word a little, to the time: and thereby understands the abasing of ⟨p. 36⟩Christ in regard he was made none account of: restraining the glory to the day of the resurrection: whereas David stretcheth it generally to the whole life of man. I answer, that it was not the Apostles meaning to recite the native exposition of the words. For no inconvenience follows, if we say that he alludes to the words of David, thereby to adorn the point which he handleth: as S. Paul in the tenth to the Romans allegeth the place of Moses, Who shall ascend into heaven? He addeth by and by after, not the interpretation, but rather an amplification to adorn his speech, transferring that to the heavenly heritage, and to hell, which Moses had said of the Heavens, and of the Sea. And such is the intention of David, Lord (saith he) thou hast advanced man to such great dignity, that he wants not much of approaching near to the honour of God, or of the Angels. For thou hast made him ruler over the whole world. The Apostle meant not to overthrow this sense, neither yet to turn it to a contrary: but his meaning is only that we should behold in Christ that abasement which he did undergo for a little time: and afterward that glory wherewithal he was crowned for ever: which he doth, rather by way of allusion to the words, than to express that which David meant by them. He taketh to be mindful and to visit, for one thing; saving that to visit hath a more full signification. For he notes the presence of God by the effects.

Thou hast made him a little inferiour.] Verse 7 Here we doe meete with a new difficultie in the exposition of the words. I grant (as I haue alreadie said) that the place is not improperly expounded of the Sonne of God: but a man would thinke the Apostle doth now draw the words to a sense, contrarie to Dauids meaning: for it seemes that he referres this word a little, to the time: and thereby vnderstands the abasing of ⟨p. 36⟩Christ in regard he was made none account of: restraining the glorie to the day of the resurrection: whereas Dauid stretcheth it generally to the whole life of man. I answere, that it was not the Apostles meaning to recite the natiue exposition of the words. For no inconuenience followes, if we say that he alludes to the words of Dauid, thereby to adorne the point which he handleth: as S. Paul in the tenth to the Romanes alleageth the place of Moses, Who shall ascend into heauen? He addeth by and by after, not the interpretation, but rather an amplification to adorne his speech, transferring that to the heauenly heritage, and to hell, which Moses had said of the Heauens, and of the Sea. And such is the intention of Dauid, Lord (saith he) thou hast aduanced man to such great dignitie, that hee wants not much of approching neere to the honour of God, or of the Angels. For thou hast made him ruler ouer the whole world. The Apostle ment not to ouerthrow this sense, neither yet to turne it to a contrarie: but his meaning is onely that we should behold in Christ that abasemēt which he did vndergo for a little time: and afterward that glorie wherewithall he was crowned for euer: which he doth, rather by way of allusion to the words, than to expresse that which Dauid ment by them. He taketh to be mindfull and to visite, for one thing; sauing that to visite hath a more full signification. For he notes the presence of God by the effects.