Hebrews 1:8

But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom. O GOD, [ Ho (G3588) Theos (G2316)]. Grotius, 'God is Thy throne' - i:e., God will establish Thy throne. But nowhere is God said to be Christ's throne. Heaven, angels, and the righteous are termed God's throne; but Christ sits at God's right hand. The Hebrews, having no vocative form, use the nominative for it. So Targum on Psalms 45:1, and Aquila. Judges and angels (plural) are called 'ªlohiym (H430); but 'Elohiym, applied to one, expresses GOD alone. The Greek article marks emphasis ...

8._But to the Son, etc. _It must indeed be allowed, that this Psalm was composed as a marriage song for Solomon; for here is celebrated his marriage with the daughter of the king of Egypt; (23) but it cannot yet be denied but that what is here related, is much too high to be applied to Solomon. The Jews, that they may not be forced to own Christ to be called God, make an evasion by saying, it at the throne of God is spoken of, or that the verb “established” is to be understood. So that, according to the first exposition, the word Elohim, God, is to be in construction with throne, “the throne of God;” and that according to the second, it is supposed to be a defective sentence. But these are mere evasions. Whosoever will read the verse, who is of a sound mind and free from the spirit of contention, cannot doubt but that the Messiah is called God. Nor is there any reason to object, that the...

4-14 Many Jews had a superstitious or idolatrous respect for angels, because they had received the law and other tidings of the Divine will by their ministry. They looked upon them as mediators between God and men, and some went so far as to pay them a kind of religious homage or worship. Thus it was necessary that the apostle should insist, not only on Christ's being the Creator of all things, and therefore of angels themselves, but as being the risen and exalted Messiah in human nature, to whom angels, authorities, and powers are made subject. To prove this, several passages are brought from the Old Testament. On comparing what God there says of the angels, with what he says to Christ, the inferiority of the angels to Christ plainly appears. Here is the office of the angels; they are God's ministers or servants, to do his pleasure. But, how much greater things are said of Christ by th...

Verse Hebrews 1:8. _THY THRONE, O GOD_, IS _FOR EVER AND EVER_] If this be said of the Son of God, i.e. Jesus Christ, then Jesus Christ must be God; and indeed the design of the apostle is to prove this. The words here quoted are taken from Psalms 45:6; Psalms 45:7, which the ancient Chaldee paraphrast, and the most intelligent rabbins, refer to the Messiah. On the third verse of this Psalm, _Thou art_ _fairer than the children of men_, the _Targum_ says: "Thy beauty, מלכא משיחא _malca Meshicha_, O King Messiah, is greater than the children of men." _Aben Ezra_ says: "This Psalm speaks of David, or rather of his son, the _Messiah_, for this is his name,...

BUT UNTO THE SON HE SAITH - In Psalms 45:6. The fact that the writer of this Epistle makes this application of the Psalm to the Messiah, proves that it was so applied in his time, or that it would be readily admitted to be applicable to him. It has been generally admitted, by both Jewish and Christian interpreters, to have such a reference. Even those who have doubted its primary applicability to the Messiah, have regarded it as referring to him in a secondary sense. Many have supposed that it referred to Solomon in the primary sense, and that it has a secondary reference to the Messiah. To me it seems most probable that it had an original and exclusive reference to the Messiah. It is to be remembered that the hope of the Messiah was the special hope of the Jewish people. The coming of the future king, so early promised, was the great event to which they all look

EXPOSITION HEBREWS 1:1 EXORDIUM intimating in a succession of choice and pregnant phrases, the drift of the Epistle; a condensed summary of the coming argument. It briefly anticipates the views to be set forth in the sequel, of the revelation of God in Christ excelling far, and being destined to supersede, all that had preceded it, as being the ultimate Divine manifestation in the SON, according to the full meaning of the term involved in ancient prophecy;—of the eternal Divinity of him who was thus revealed in time as SON—of his accomplishing, as such, the reality signified by the ancient priesthood; and of his exaltation, as such, to his predestined glory and dominion on high. We find in the introduction to some of St. Paul's Epistles somewhat similar adumbrations of his subject, but none so finished

BUT UNTO THE SON, HE SAITH,.... What he does not to angels, and which sets him infinitely above them; which shows him to be a Prince and King, and not a servant, or minister; and which even ascribes deity to him: THY THRONE, O GOD, IS FOR EVER AND EVER: this, with what follows in this verse, and the next, is taken out of Psalms 45:6 which psalm is not spoken of Solomon, to whom many things in it will not agree; he was not fairer than other men; nor was he a warrior; nor was his throne for ever and ever; and much less a divine person, and the object of worship; but the Messiah, and so the ancient Jews understand it: the Targum applies it to him, and mentions him by name in Hebrews 1:2 and some of their modern writers z affirm it is said of the Messiah; though Aben Ezra seems doubtful about it, s

Hebrews 1:1. In this chapter our Saviour's glorious person is very plainly set before us, and it is made the ground of our faith, and a reason why we should give the more earnest heed to his words, lest at any time we should let them slip. Hebrews 1:1. _God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son,_ The best last is ever God's rule. «Thou hast kept the best wine until now.» Prophets are a very blessed means of communication, but how much more sure, how much more condescending is it for God to speak to us by his Son! Hebrews 1:2. Whom he hath appointed heir of all thing, by whom also he m

HEBREWS 1:8 sou (2) {B} Although the reading auvtou/, which has early and good support (î46 a B), may seem to be preferable because it differs from the reading of the Old Testament passage that is being quoted ( Psalms 45:7 [= LXX 44:7] sou), to which, on this point of view, presumably the mass of New Testament witnesses have been assimilated, a majority of the Committee was more impressed (_a_) by the weight and variety of the external evidence supporting sou, and (_b_) by the internal difficulty of construing auvtou/. Thus, if on...

ANALYSIS AND ANNOTATIONS I. CHRIST, THE SON OF GOD AND His GLORY CHAPTER 1-2:4 _ 1. The Son in whom God hath spoken (Hebrews 1:1)_ 2. So much better than the angels (Hebrews 1:5) 3. Admonition and warning (Hebrews 2:1) Hebrews 1:1 Sublime is the beginning of this precious document. God who in many measures and in many ways spake of old to the fathers in the prophets, at the end of these days hath spoken to us in a Son, whom He constituted heir of all things, by whom also He made the worlds; who being the effulgence of His glory and the expression of His substance, and upholding all things by the wor