Commentary on Hebrews and the Catholic Epistles John Calvin
John Calvin exiles from God's kingdom. What food, then, God has destined for his own family, we leave no right to take. But Christ, by whom we are admitted into this family, at the same time admits us into a participation of this right, so that we may enjoy the whole world, together with the favor of God. Hence Paul teaches us that Abraham was by faith made an heir of the world, that is, because he was united to the body of Christ. (Romans 4:13) If men, then, are precluded from all God's bounty until they receive a right to it through Christ, it follows that the dominion mentioned in the Psalm was lost to us in Adam, and that on this account it must again be restored as a donation. Now, the restoration begins with Christ as the head. There is, then, no doubt but that we are to look to him whenever the dominion of man over all creatures is spoken of.
To this the reference is made when the Apostle mentions the world to come, or the future world, for he understands by it the renovated world. To make the thing clearer, let us suppose two worlds, --- the first the old, corrupted by Adam's sin; the other, later in time, as renewed by Christ. The state of the first creation has become wholly decayed, and with man has fallen as far as man himself is concerned. Until, then, a new restitution be made by Christ, this Psalm will not be fulfilled. It hence now appears that here the world to come is not that which we hope for after the resurrection, but that which began at the beginning of Christ's kingdom; but it will no doubt have its full accomplishment in our final redemption.
But why he suppressed the name of David does not appear to me. Doubtless he says one, or some one, not in contempt, but for honor's sake, designating him as one of the prophets or a renowned writer.
7. Thou madest him, etc. A new difficulty now arises as to the explanation of the words. I have already shown that the passage is fitly applicable to the Son of God; but the Apostle seems now to turn the words from that meaning in which David understood them; for a little, {βραχύ} {τι} seems to refer to time, as it means a little while, and designates the abasement of Christ's humiliation; and he confines the glory to the day of resurrection, while David extends it generally to the whole life of man.
To this I answer, that it was not the Apostle's design to give an exact explanation of the words. For there is nothing improperly done, when verbal allusions are made to embellish a subject in hand, as Paul does in quoting a passage in Romans 10:6, from Moses, ``Who shall ascend into heaven,'' etc., he does not join the words ``heaven and hell'' for the purpose of explanation, but as ornaments. The meaning of David is this, --- ``O Lord, thou hast raised man to such a dignity, that it differs but little from divine or angelic honor; for he is set a ruler over the whole world.'' This meaning the Apostle did not intend to overthrow, nor to turn to something else; but he only bids us to consider the abasement of Christ, which appeared for a short time, and then the glory with which he is perpetually crowned; and this he does more by alluding to expressions than by explaining what David understood. 37
37See Appendix G.