Hebrews 1:7-9 | |
7. And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire. | 7. Et ad angelos quidem dicit, Qui facit angelos suos spiritus et ministros suos flamman ignis. |
8. But unto the Son [he saith], Thy throne, O God, [is] for ever and ever: a scepter of righteousness [is] the scepter of thy kingdom. | 8. Ad Filium vero, Thronus tuus, O Deus, in seculum seculi; virga directionis, virga regni tui: |
9. Thou hast loved righteousness, and hated iniquity; therefore God, [even] thy God, hath anointed thee with the oil of gladness above thy fellows. | 9. Dilexisti justitiam et odisti iniquitatem; propterea unxit te Deus tuus oleo laetitiae prae consortibus tuis. |
7.
8.
Farther, that I may not contend about a word, whose throne can be said to be established
The
9.
1 Many have been the explanations of this sentence; but this is the most suitable to the passage as it occurs in Psalm 104:4, and to the design of the Apostle; it is the one adopted by Doddridge, Stuart, and Bloomfield.
The meaning would be thus more apparent, -- "Who maketh like his angels the winds, and like his ministers the flaming fire," that is, the winds are subject to him as the angels are, and also the flaming fire as his ministers or attendants. The particle
2 It is generally admitted to be a kind of epithalamium, but not on the occasion here specified, as there was nothing in that marriage that in any degree correspond with the contents of the Psalm. Such was the opinion of Beza, Dr. Owen, Scott, and Horsley. -- Ed.
3 The Hebrew will admit of no other construction than that given in our version and by Calvin. The Greek version, the Sept., which the Apostle adopts, seems at first view to be different, as "God" is in the nominative case, oJ Qeo<v; but the Sept. used in commonly instead of the vocative case. We meet with two instances in the seventh Psalm, verses 1 and 3, and in connection with "Lord," ku>rie in the vocative case. See also Psalm 10:12; 41:1, etc.
The Vulgate, following literally the Sept., without regarding the preceding peculiarity, has rendered "God" in the nominative, "
4 He is evidently throughout spoken of in his mediatorial character. To keep this in view will enable us more fully to understand the chapter. It is more agreeable to this passage, to regard "the anointing," not that of consecration, but that of refreshment to guests according to a prevailing custom, see Luke 7:46. The word "gladness" favors this, and also the previous words of the passage; Christ is addressed as already on his throne, and his administration is referred to; and it is on account of his just administration, that he is said to have been anointed with the perfuming oil of gladness, see Acts 10:38.
The words, "above thy fellows," are rendered by Calvin, "above thy partners," and by Doddridge and Macknight, "above thine associates." Christ is spoken of as king, and his associates are those in the same office; but he is so much above them that he is the "king of kings;" and yet his superior excellencies are here represented as entitling him to higher honors. -- Ed.
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