Hebrews 1:8
Verse
Context
The Supremacy of the Son
7Now about the angels He says: “He makes His angels winds, His servants flames of fire.” 8But about the Son He says: “Your throne, O God, endures forever and ever, and justice is the scepter of Your kingdom. 9You have loved righteousness and hated wickedness; therefore God, Your God, has anointed You above Your companions with the oil of joy.”
Sermons
T. Austin-Sparks
Willie Mullan
J. Glyn OwenWillie Mullan
Robert DowieSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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 Psa 45:6, Psa 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," Eze 34:24 : And David my servant shall be a Prince over them for ever. Other rabbins confirm this opinion. This verse is very properly considered a proof, and indeed a strong one, of the Divinity of Christ; but some late versions of the New Testament have endeavored to avoid the evidence of this proof by translating the words thus: God is thy throne for ever and ever; and if this version be correct, it is certain the text can be no proof of the doctrine. Mr. Wakefield vindicates this translation at large in his History of Opinions; and ὁ Θεος, being the nominative case, is supposed to be a sufficient justification of this version. In answer to this it may be stated that the nominative case is often used for the vocative, particularly by the Attics; and the whole scope of the place requires it should be so used here; and, with due deference to all of a contrary opinion, the original Hebrew cannot be consistently translated any other way, כסאך אלהים עולם ועד kisaca Elohim olam vaed, Thy throne, O God, is for ever, and to eternity. It is in both worlds; and extends over all time; and will exist through all endless duration. To this our Lord seems to refer, Mat 28:18 : All power is given unto me, both in Heaven and Earth. My throne, i.e. my dominion, extends from the creation to the consummation of all things. These I have made, and these I uphold; and from the end of the world, throughout eternity, I shall have the same glory - sovereign, unlimited power and authority, which I had with the Father before the world began; Joh 17:5. I may add that none of the ancient versions has understood it in the way contended for by those who deny the Godhead of Christ, either in the Psalm from which it is taken, or in this place where it is quoted. Aquila translates אלהים Elohim, by Θεε, O God, in the vocative case; and the Arabic adds the sign of the vocative ya, reading the place thus: korsee yallaho ila abadilabada, the same as in our version. And even allowing that ὁ Θεος here is to be used as the nominative case, it will not make the sense contended for, without adding εστι to it, a reading which is not countenanced by any version, nor by any MS. yet discovered. Wiclif, Coverdale, and others, understood it as the nominative, and translated it so; and yet it is evident that this nominative has the power of the vocative: forsothe to the sone God thi troone into the world of world: a gerde of equite the gerde of thi reume. I give this, pointing and all, as it stands in my old MS. Bible. Wiclif is nearly the same, but is evidently of a more modern cast: but to the sone he seith, God thy trone is into the world of world, a gherd of equyte is the gherd of thi rewme. Coverdale translates it thus: But unto the sonne he sayeth, God, thi seate endureth for ever and ever: the cepter of thi kyngdome is a right cepter. Tindal and others follow in the same way, all reading it in the nominative case, with the force of the vocative; for none of them has inserted the word εστι, is, because not authorized by the original: a word which the opposers of the Divinity of our Lord are obliged to beg, in order to support their interpretation. See some farther criticisms on this at the end of this chapter. A scepter of righteousness - The scepter, which was a sort of staff or instrument of various forms, was the ensign of government, and is here used for government itself. This the ancient Jewish writers understand also of the Messiah.
Jamieson-Fausset-Brown Bible Commentary
O God--the Greek has the article to mark emphasis (Psa 45:6-7). for ever . . . righteousness--Everlasting duration and righteousness go together (Psa 45:2; Psa 89:14). a sceptre of righteousness--literally, "a rod of rectitude," or "straightforwardness." The oldest manuscripts prefix "and" (compare Est 4:11).
John Gill Bible Commentary
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 Psa 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 Heb 1:2 and some of their modern writers (z) affirm it is said of the Messiah; though Aben Ezra seems doubtful about it, saying, it is spoken concerning David, or Messiah his Son, whose name is so, Eze 37:25. Deity is here ascribed to the Son of God; he is expressly called God; for the words will not bear to be rendered, "thy throne is the throne of God, or thy throne is God"; or be supplied thus, "God shall establish thy throne": nor are the words an apostrophe to the father, but are spoken to the king, the subject of the psalm, who is distinguished from God the Father, being blessed and anointed by him; and this is put out of all doubt by the apostle, who says they are addressed "to the Son", who is not a created God, nor God by office, but by nature; for though the word "Elohim" is sometimes used of those who are not gods by nature; yet being here used absolutely, and the attributes of eternity, and most perfect righteousness, being ascribed to the person so called, prove him to be the true God; and this is the reason why his throne is everlasting, and his sceptre righteous, and why he should be worshipped, served, and obeyed. Dominion and duration of it are given to him; his throne denotes his kingly power, and government; which is general, over angels, good and bad; over men, righteous and wicked, even the greatest among them, the kings and princes of the earth: and special, over his church and people; and which is administered by his Spirit and grace in the hearts of his saints; and by his word and ordinances in his churches; and by his powerful protection of them from their enemies; and will be in a glorious manner in the latter day, and in heaven to all eternity; for his throne is for ever, and on it he will sit for ever: his kingdom is an everlasting kingdom; he will have no successor in it, nor can his government be subverted; and though he will deliver up the kingdom to the Father, it will not cease. A sceptre of righteousness is the sceptre of thy kingdom; the sceptre is an ensign of royalty; and a sceptre of righteousness, or rightness, is expressive of the justice of government; the Syriac version renders it, "a sceptre stretched out"; which is a sceptre of mercy, as the instance of Ahasuerus stretching out his sceptre to Esther shows; and such is the Gospel of Christ, which holds forth and declares the mercy, grace, and love of God to men through Christ; and which may be called a sceptre of righteousness, since it reveals and directs to the righteousness of Christ, and encourages to works of righteousness; but here it designs the righteous administration of Christ's kingly office; for just and true are, have been, and ever will be his ways, as King of saints. (z) Kimchi & R. Sol. ben Melech in loc. & R. Abraham Seba, Tzeror Hammor, fol. 49. 2.
Tyndale Open Study Notes
1:8-9 These verses, quoting Ps 45:6-7, proclaim the Son as the divine, just, eternal, anointed King of the universe. • to the Son he says: Jesus is addressed as God; in Heb 1:9, your God is a reference to God the Father. • pouring out the oil of joy: Olive oil was used to anoint kings of Israel at the inauguration of their rule (1 Sam 10:1; 1 Kgs 19:15-16). God has anointed his Son, Jesus Christ, as King.
Hebrews 1:8
The Supremacy of the Son
7Now about the angels He says: “He makes His angels winds, His servants flames of fire.” 8But about the Son He says: “Your throne, O God, endures forever and ever, and justice is the scepter of Your kingdom. 9You have loved righteousness and hated wickedness; therefore God, Your God, has anointed You above Your companions with the oil of joy.”
- Scripture
- Sermons
- Commentary
(Hebrews - Part 8): The Glory of the Eternal Son
By A.W. Tozer4.9K38:26ExpositionalHEB 1:8In this sermon, B. Simpson shares a personal experience where he felt convicted by the Holy Spirit while listening to music that was worshiping a woman. He emphasizes the importance of truly listening to music and not talking over it. Simpson then prays for deliverance from casualness and urges listeners to take sin seriously, recognizing the reality of heaven, hell, and judgment. He encourages Christians to cleanse themselves from evil and receive the anointing of the Holy Spirit. Simpson concludes by urging believers to do good and make a lasting impact in the world, emphasizing the need for zeal and convictions in the Christian life.
Vocational Fellowship - Part 5
By T. Austin-Sparks1.6K1:05:38FellowshipPSA 2:8JER 1:4JER 17:12ACT 1:8EPH 1:4HEB 1:8In this sermon, the speaker emphasizes the importance of being in line with God's purpose. He uses the story of Hosea and his unfaithful wife as an example of how God sovereignly works to restore and forgive His people. The speaker also highlights the need for ministers of God's word to embody the message they preach and to share in the passion of God's heart. He references the prophet Jeremiah as an example of someone who faced numerous challenges and yet remained committed to God's calling. Overall, the sermon emphasizes the grace and faithfulness of God in the face of human weakness and sin.
(Suffering in the Christian Life) 4. Suffering as Testing
By Roy Hession1.5K56:38TestingsMAT 6:331CO 4:91CO 4:132CO 11:232TI 1:8HEB 1:8HEB 2:10In this sermon, the preacher reflects on the challenges and trials faced by the apostles and Christians. He emphasizes their role as fools for Christ's sake, contrasting their weakness with the strength and respect of some Christians. The preacher shares personal experiences of betrayal and the importance of relying on Jesus in difficult times. He then shifts the focus to Jesus himself, highlighting his sufferings and temptations as a qualification for his role as a merciful high priest. The sermon encourages listeners to find comfort in Jesus' understanding of their trials and to trust in his ability to help them overcome.
(Following the Footsteps of Christ) the Lord's Death
By Willie Mullan1.5K1:05:36Footsteps Of ChristMAT 6:33ACT 2:22HEB 1:81PE 1:18In this sermon, the preacher emphasizes the significance of the Lord's death and its various aspects. He highlights that the act of proclaiming the word of God is a messy but essential task. The preacher discusses the decision of Jesus to sacrifice himself and quotes from the first epistle of Peter to support his point. He also mentions the tearing of the temple veil as a significant event that occurred when Jesus died. The sermon concludes with a prayer expressing gratitude for Jesus' sacrifice and anticipation for the future redemption of believers.
Diety of Christ
By J. Glyn Owen1.2K45:49ChristMAT 16:15MAT 22:41JHN 20:28ROM 9:5TIT 2:13HEB 1:82PE 1:1In this sermon, the preacher discusses the deity of Jesus Christ. He emphasizes that Jesus claimed to be divine in an absolute sense, a belief that sets Christianity apart from other religions. The preacher explains that the Christian view of God includes a personal God who is the creator, ruler, infinite, eternal, and unchangeable. He argues that when it comes to Jesus, these attributes do not need to be detracted or taken away, but rather can be attributed to Him. The preacher also acknowledges the mystery surrounding the concept of the Trinity, but asserts that it is a fundamental belief in Christianity.
Pilgrims Problems No. 13 Hate
By Willie Mullan1.1K55:02HateEXO 20:3EXO 20:7EXO 20:12LUK 14:25HEB 1:8In this sermon, the preacher focuses on the Ten Commandments given by God to Moses. He highlights each commandment and its significance. The preacher emphasizes the importance of obeying these commandments, particularly the fifth commandment to honor one's father and mother. He also discusses the role of parents in guiding their children in the Lord. The sermon concludes by referencing the book of Hebrews, highlighting the deity and royalty of Jesus as the ultimate source of rest and salvation.
The Warning Stated
By Robert Dowie1.1K56:36WarningHEB 1:1HEB 1:5HEB 1:8HEB 2:2HEB 2:5In this sermon, the key theme in chapter one of the book is God speaking. Throughout the chapter, it is emphasized that God has spoken in various ways about His Son. This includes speaking to the fathers through the prophets in the past, speaking in His Son Jesus Christ in the present, speaking for His Son in His resurrection, relationship, and return, and speaking to His Son. The purpose of the sermon is to warn those who have heard the message of salvation but are in danger of neglecting it, as neglecting it can result in losing the promised salvation. The sermon also highlights the greatness of Jesus and the New Testament message, emphasizing the importance of not neglecting it. The sermon continues into chapter two, where the warning is stated and the significance of the word "therefore" is explained, indicating that it refers to what has already been said.
The Holiness and Righteousness of God
By Richard Langworthy47150:44Character Of GodISA 28:17JHN 3:16ROM 1:18HEB 1:8REV 3:14In this sermon, the preacher emphasizes the importance of using Jesus Christ as the measuring line and plum line for justice and righteousness. He references Isaiah 28 to support this idea. The preacher also discusses John 3:16 and uses a hypothetical scenario to illustrate the significance of love in the face of violence. He then delves into Romans 1:28-32, highlighting the consequences of rejecting God's knowledge and practicing sinful behaviors. The sermon concludes with a warning about the need for individual decision-making regarding one's relationship with Jesus Christ and the dangers of compromising righteousness in the modern church.
Revelation 19 (1 of 5)
By Leonard Ravenhill621:10:58Eternal CelebrationIdentity in ChristRevelationMAT 22:14JHN 17:24ROM 8:17HEB 1:81PE 1:41JN 3:2REV 19:7Leonard Ravenhill emphasizes the significance of the marriage supper of the Lamb as described in Revelation 19:9, highlighting the joy and glory of being called to this divine celebration. He contrasts the eternal joy of the faithful with the impending judgment on worldly systems, urging believers to recognize their identity as part of God's eternal kingdom. Ravenhill reflects on the majesty of Christ, the King of Kings, and the profound implications of being part of His bride, encouraging the congregation to live in anticipation of this glorious event.
Of the Kingly Office of Christ.
By John Gill0The Kingly Office of ChristChrist's Eternal ReignPSA 2:6ISA 9:6LUK 22:29HEB 1:8John Gill expounds on the kingly office of Christ, emphasizing that He reigns both by nature as God and by office as Mediator. Christ's kingdom is universal, encompassing all creation, and He exercises authority over both good and evil beings. His reign is characterized by righteousness, peace, and the gradual expansion of His spiritual kingdom, which is established through the ministry of the Word and the work of the Holy Spirit in the hearts of believers. Gill highlights that Christ's kingdom is everlasting, with no end, and will ultimately culminate in His glorious reign over all creation.
The Man Upon the Throne Governs Everything
By T. Austin-Sparks0The Throne of GodThe Sovereignty of ChristPSA 2:1PSA 8:6EZK 1:26JHN 6:62ACT 7:56EPH 5:25HEB 1:8REV 1:1REV 3:21REV 21:10T. Austin-Sparks emphasizes the centrality of the Man upon the Throne in Ezekiel's vision, asserting that all of history and prophecy must be viewed through this lens. He explains that the Throne represents God's ultimate authority and governance, with the Son of Man at its center, signifying that all dominion and judgment stem from Him. Sparks highlights that the character of this Man governs everything, including the ministry of God's servants and the recovery of His testimony. He concludes that the Church's strength and confidence come from the understanding that Jesus is on the Throne, which empowers believers to endure trials and fulfill their calling. The message is clear: the presence of Christ in His rightful place is essential for the Church to realize its inheritance and purpose.
Lord of Righteousness
By A.W. Tozer0Divine WisdomRighteousnessPSA 45:6PRO 2:6ISA 11:2JHN 14:6ROM 3:221CO 1:302CO 5:21COL 2:3HEB 1:8JAS 1:5A.W. Tozer emphasizes that amidst the chaos of the world, Jesus Christ stands as the Lord of all righteousness and wisdom. He asserts that true understanding of righteousness can only be found in Christ, who embodies perfect love for righteousness and hatred for iniquity. Tozer highlights that Jesus, our great High Priest, is not only righteous but also the source of all wisdom, containing the deep purposes of God within Him. This wisdom allows Him to orchestrate history according to His divine plan. Ultimately, Tozer calls believers to recognize and trust in Christ as the foundation of righteousness and wisdom in their lives.
The Mystery in Worship
By A.W. Tozer0WorshipThe Nature of ChristEXO 3:5MAT 27:46JHN 1:14PHP 2:6COL 2:9HEB 1:8A.W. Tozer explores the profound mystery of worship through the experience of Moses and the burning bush, emphasizing that Moses worshiped not the bush itself but the glory of God present within it. He draws a parallel to Christ, who, unlike the bush, is eternally the Son of God, highlighting the moment of separation on the cross when Jesus bore our sins. Tozer asserts that the divine and human natures of Christ remain united, and when we worship Him, we are directly addressing God. This sermon invites believers to recognize the depth of their worship and the eternal nature of Christ's divinity.
The Deity of Jesus Christ
By R.A. Torrey0Faith in JesusThe Deity of ChristMAT 22:41JHN 10:30JHN 14:1JHN 14:9JHN 20:28ROM 9:5COL 2:9TIT 2:13HEB 1:8REV 1:17R.A. Torrey emphasizes the centrality of Jesus Christ in Christianity, posing the critical question of His true nature: Is Jesus Christ God? He argues that a correct understanding of Christ's deity is essential for sound faith, asserting that the Bible provides overwhelming evidence of Jesus' divine nature through His names, attributes, and the worship He receives. Torrey highlights that Jesus possesses divine attributes such as omnipotence and omniscience, and fulfills divine offices like creation and judgment, thus affirming His status as God. He warns against modern interpretations that dilute the traditional understanding of Christ's divinity, urging believers to hold firm to the truth of Jesus as God manifest in the flesh.
He Loved Righteousness ... and Hated Iniquity
By Mose Stolzfus0HEB 1:8Mose Stoltzfus reflects on the life and impact of Bro. Denny at his funeral service, highlighting their unique and divine relationship that transcended mere friendship. He shares how Bro. Denny's love for righteousness was evident in his devotion to God, his passion for preaching the gospel, and his unwavering commitment to living out the teachings of the Bible. Despite their differences, their unity in purpose and understanding allowed them to navigate challenges in ministry together. Mose also acknowledges Bro. Denny's deep grief over the state of the church and challenges the listeners to consider following Bro. Denny's example of faith and dedication to God.
The Son" in All Supremacy and God "All in All"
By H.J. Vine0MAT 28:19JHN 3:351CO 15:28TIT 2:13HEB 1:8H.J. Vine preaches about the eternal supremacy of the Son, who is subjected to Him by God, as shown in 1 Corinthians 15:28. Despite Satan's attempts to destroy the Son's work and degrade humanity, the Son's sacrifice on the cross brings man to higher glory and reconciles a holy God with His creation. Baptism signifies honoring 'THE NAME' of the Father, Son, and Holy Spirit, emphasizing the importance of faith in Jesus for eternal life.
The Son of the Father's Love
By H.J. Vine0PSA 2:7ISA 9:6JHN 3:36ACT 13:23GAL 4:4EPH 4:13COL 1:15HEB 1:81JN 5:20H.J. Vine preaches about the eternal nature of the Son of the Father's love, who was begotten in time to fulfill promises to Israel as the Savior from sins. Psalms 2 and Hebrews highlight His Kingship, Priesthood, and Salvation. Despite His divine origin, He humbly came to earth, born in Bethlehem, magnifying His grace and love for humanity.
Honour the Son
By H.J. Vine0MAT 28:19JHN 3:35JHN 5:23JHN 8:32JHN 14:9JHN 14:31HEB 1:81JN 2:23H.J. Vine preaches on the importance of honoring the Son, Jesus Christ, as we honor the Father, emphasizing that those who do not honor the Son do not honor the Father who sent Him. The sermon highlights the deity of Christ as God the Son, stressing the unity of the Father, Son, and Holy Spirit in the Godhead. It warns against the modern tendency to undermine the divinity of Christ and emphasizes the significance of honoring the Son in experiencing true freedom, light, and life in the presence of the Father.
Jesus, the Son of God
By H.J. Vine0MAT 14:33LUK 17:17JHN 1:14JHN 4:42JHN 9:34JHN 12:41JHN 20:28JHN 20:31EPH 4:13PHP 3:8TIT 2:13HEB 1:81JN 5:5H.J. Vine preaches about a man born blind who gained sight through Jesus, facing opposition from religious leaders but finding rest and joy in knowing Jesus as the Son of God. The sermon emphasizes the importance of valuing the knowledge of the One who saves us, as seen in the story of the ten lepers and the one who returned to give thanks. It highlights the significance of growing in grace and in the knowledge of our Lord and Savior Jesus Christ, as expressed by various biblical figures like Peter, Paul, and John.
A Test: Do You Have the True Jesus?
By Matt Slick0PSA 116:4ZEC 13:9MAT 2:2MAT 11:27LUK 10:22JHN 5:23JHN 9:35JHN 20:28ACT 7:551CO 1:1HEB 1:6HEB 1:8Matt Slick preaches about the importance of recognizing the true Jesus of the Bible, distinguishing Him from distorted versions presented in cult theologies like Mormonism and Jehovah's Witnesses. The true Jesus is prayed to, worshiped, and called God, as evidenced by biblical verses. Sincerity in faith is not enough if placed in a false Jesus; only the Jesus of the Bible bridges the gap of sin between God and man.
His Excellent Greatness
By T. Austin-Sparks0The Greatness of ChristTrust in God's Sovereignty1KI 4:11KI 10:1MAT 6:28MAT 12:42MAT 16:9JHN 6:35ROM 8:282CO 4:6PHP 3:8HEB 1:8T. Austin-Sparks emphasizes the excellent greatness of the Lord Jesus, drawing parallels between Him and Solomon's dominion, bounty, and glory. He highlights that only the Father fully knows the Son, and that the Apostle Paul recognized a deeper knowledge of Christ that surpasses all earthly gains. Sparks urges believers to comprehend the practical implications of Christ's sovereignty and abundance, asserting that true fulfillment and wisdom are found in Him alone. He encourages the congregation to trust in Jesus' governing wisdom, which works all things for good, and to recognize that His love underpins His actions, even when they seem hard to understand.
The Divinity of Christ.
By Edward Payson0ISA 9:6ISA 43:10ZEC 12:10JHN 1:1JHN 20:28PHP 2:10COL 2:91TI 3:16HEB 1:81JN 4:1REV 5:12Edward Payson preaches about the importance of acknowledging and believing in Jesus Christ as truly Lord and God, emphasizing the significance of understanding and accepting the divinity and atonement of our Savior. He highlights the essential nature of Christ's divinity in the gospel scheme of salvation, stressing that the character of our Savior is a crucial aspect that cannot be overlooked. Payson urges believers to have a clear and explicit answer to the question of what they think of Christ, as differing opinions on Christ's nature can lead to dangerous heresies and misunderstandings.
Lecture Four—christology: Jesus Christ
By Greg Herrick0MAT 24:30JHN 1:1ACT 2:331CO 15:20PHP 2:6HEB 1:8Greg Herrick delves into the comprehensive study of Christ, known as 'christology,' covering various aspects such as the preexistence, prophecies, humanity, deity, incarnation, and states of Christ. The sermon explores the biblical foundations supporting the belief in Christ's preexistence, fulfillment of prophecies, true humanity, and divine nature, emphasizing the essential doctrines found in Scripture rather than later church councils. Additionally, it discusses the significance of Christ's death, resurrection, ascension, and return, highlighting the foundational role these events play in Christian faith and theology.
The Seed of Israel, Justified in Christ
By J.C. Philpot0ISA 43:1ISA 45:24MAT 11:28JHN 1:1JHN 6:37ACT 13:39ROM 8:34ROM 14:111CO 1:30PHP 2:91TI 3:16HEB 1:8J.C. Philpot preaches on the essential deity of the Lord Jesus Christ, emphasizing the testimonies in Scripture that confirm His divinity and the unique acts attributed to Him as God. Philpot delves into the solemn determination of Jehovah that only the seed of Israel, chosen by God, shall be justified and glory in the Lord, highlighting the necessity of faith, eternal union, and communion with Jesus for true justification. He contrasts the fate of those who come to Jesus, acknowledging their need for His righteousness and strength, with those who are incensed against Him, warning of the shame and eternal contempt awaiting those who reject Christ.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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 Psa 45:6, Psa 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," Eze 34:24 : And David my servant shall be a Prince over them for ever. Other rabbins confirm this opinion. This verse is very properly considered a proof, and indeed a strong one, of the Divinity of Christ; but some late versions of the New Testament have endeavored to avoid the evidence of this proof by translating the words thus: God is thy throne for ever and ever; and if this version be correct, it is certain the text can be no proof of the doctrine. Mr. Wakefield vindicates this translation at large in his History of Opinions; and ὁ Θεος, being the nominative case, is supposed to be a sufficient justification of this version. In answer to this it may be stated that the nominative case is often used for the vocative, particularly by the Attics; and the whole scope of the place requires it should be so used here; and, with due deference to all of a contrary opinion, the original Hebrew cannot be consistently translated any other way, כסאך אלהים עולם ועד kisaca Elohim olam vaed, Thy throne, O God, is for ever, and to eternity. It is in both worlds; and extends over all time; and will exist through all endless duration. To this our Lord seems to refer, Mat 28:18 : All power is given unto me, both in Heaven and Earth. My throne, i.e. my dominion, extends from the creation to the consummation of all things. These I have made, and these I uphold; and from the end of the world, throughout eternity, I shall have the same glory - sovereign, unlimited power and authority, which I had with the Father before the world began; Joh 17:5. I may add that none of the ancient versions has understood it in the way contended for by those who deny the Godhead of Christ, either in the Psalm from which it is taken, or in this place where it is quoted. Aquila translates אלהים Elohim, by Θεε, O God, in the vocative case; and the Arabic adds the sign of the vocative ya, reading the place thus: korsee yallaho ila abadilabada, the same as in our version. And even allowing that ὁ Θεος here is to be used as the nominative case, it will not make the sense contended for, without adding εστι to it, a reading which is not countenanced by any version, nor by any MS. yet discovered. Wiclif, Coverdale, and others, understood it as the nominative, and translated it so; and yet it is evident that this nominative has the power of the vocative: forsothe to the sone God thi troone into the world of world: a gerde of equite the gerde of thi reume. I give this, pointing and all, as it stands in my old MS. Bible. Wiclif is nearly the same, but is evidently of a more modern cast: but to the sone he seith, God thy trone is into the world of world, a gherd of equyte is the gherd of thi rewme. Coverdale translates it thus: But unto the sonne he sayeth, God, thi seate endureth for ever and ever: the cepter of thi kyngdome is a right cepter. Tindal and others follow in the same way, all reading it in the nominative case, with the force of the vocative; for none of them has inserted the word εστι, is, because not authorized by the original: a word which the opposers of the Divinity of our Lord are obliged to beg, in order to support their interpretation. See some farther criticisms on this at the end of this chapter. A scepter of righteousness - The scepter, which was a sort of staff or instrument of various forms, was the ensign of government, and is here used for government itself. This the ancient Jewish writers understand also of the Messiah.
Jamieson-Fausset-Brown Bible Commentary
O God--the Greek has the article to mark emphasis (Psa 45:6-7). for ever . . . righteousness--Everlasting duration and righteousness go together (Psa 45:2; Psa 89:14). a sceptre of righteousness--literally, "a rod of rectitude," or "straightforwardness." The oldest manuscripts prefix "and" (compare Est 4:11).
John Gill Bible Commentary
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 Psa 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 Heb 1:2 and some of their modern writers (z) affirm it is said of the Messiah; though Aben Ezra seems doubtful about it, saying, it is spoken concerning David, or Messiah his Son, whose name is so, Eze 37:25. Deity is here ascribed to the Son of God; he is expressly called God; for the words will not bear to be rendered, "thy throne is the throne of God, or thy throne is God"; or be supplied thus, "God shall establish thy throne": nor are the words an apostrophe to the father, but are spoken to the king, the subject of the psalm, who is distinguished from God the Father, being blessed and anointed by him; and this is put out of all doubt by the apostle, who says they are addressed "to the Son", who is not a created God, nor God by office, but by nature; for though the word "Elohim" is sometimes used of those who are not gods by nature; yet being here used absolutely, and the attributes of eternity, and most perfect righteousness, being ascribed to the person so called, prove him to be the true God; and this is the reason why his throne is everlasting, and his sceptre righteous, and why he should be worshipped, served, and obeyed. Dominion and duration of it are given to him; his throne denotes his kingly power, and government; which is general, over angels, good and bad; over men, righteous and wicked, even the greatest among them, the kings and princes of the earth: and special, over his church and people; and which is administered by his Spirit and grace in the hearts of his saints; and by his word and ordinances in his churches; and by his powerful protection of them from their enemies; and will be in a glorious manner in the latter day, and in heaven to all eternity; for his throne is for ever, and on it he will sit for ever: his kingdom is an everlasting kingdom; he will have no successor in it, nor can his government be subverted; and though he will deliver up the kingdom to the Father, it will not cease. A sceptre of righteousness is the sceptre of thy kingdom; the sceptre is an ensign of royalty; and a sceptre of righteousness, or rightness, is expressive of the justice of government; the Syriac version renders it, "a sceptre stretched out"; which is a sceptre of mercy, as the instance of Ahasuerus stretching out his sceptre to Esther shows; and such is the Gospel of Christ, which holds forth and declares the mercy, grace, and love of God to men through Christ; and which may be called a sceptre of righteousness, since it reveals and directs to the righteousness of Christ, and encourages to works of righteousness; but here it designs the righteous administration of Christ's kingly office; for just and true are, have been, and ever will be his ways, as King of saints. (z) Kimchi & R. Sol. ben Melech in loc. & R. Abraham Seba, Tzeror Hammor, fol. 49. 2.
Tyndale Open Study Notes
1:8-9 These verses, quoting Ps 45:6-7, proclaim the Son as the divine, just, eternal, anointed King of the universe. • to the Son he says: Jesus is addressed as God; in Heb 1:9, your God is a reference to God the Father. • pouring out the oil of joy: Olive oil was used to anoint kings of Israel at the inauguration of their rule (1 Sam 10:1; 1 Kgs 19:15-16). God has anointed his Son, Jesus Christ, as King.