Hebrews Chapter 1 verse 8 Holy Bible

Pulpit Commentary

Pulpit CommentaryVerses 8-13. - Two more quotations from the psalms with reference to the SON adduced in contrast. Verses 8, 9. - But unto the Son he saith. The preposition here translated "unto" is πρὸς, as in ver. 7, there translated "of." As is evident from its use in ver. 7, it does not imply of necessity that the persons spoken of are addressed in the quotations, though it is so in this second case. The force of the preposition itself need only be "in reference to." The first quotation is from Psalm 45:6, 7. The psalm was evidently written originally as an epithalamium on the occasion of the marriage of some king of Israel to some foreign princess. The general and probable opinion is that the king was Solomon. His marriage with Pharaoh's daughter may have been the occasion. The view taken by some (as Hengstenberg), that the psalm had no original reference to an actual marriage, being purely a Messianic prophecy, is inconsistent both with its own contents and with the analogy of other Messianic psalms (see what was said on this head with reference to Psalm 2.). Those who enter into the view of Messianic prophecy that has been given above, will have no difficulty in perceiving the justness of the application of this psalm to Christ, notwithstanding its primary import. Like Psalm 2, it presents (in parts at least) an ideal picture, suggested only and imperfectly realized by the temporary type; an ideal of which we find the germ in 2 Samuel 7, and the amplification in later prophecy. Further, the title, "For the precentor" (" To the chief musician," A.V.), shows that the psalm was used in the temple services, and thus, whatever might be the occasion of its composition, was understood by the Jews of old as having an ulterior meaning. Further, there is possibly (as Delitzsch points out) a reference to the psalm as Messianic in Isaiah 61:1-3, where "the Servant of Jehovah," "the Anointed," gives the "oil of gladness" for mourning; and in Isaiah 9:5, where the words of the psalm," God" (ver. 6) and "mighty" (ver. 3) are compounded for a designation of the Messiah; also in Zechariah 12:8, where it is prophesied that in the latter days" the house of David" shall be "as God." The Messianic interpretation is undoubtedly ancient. The Chaldee paraphrast (on ver. 3) writes, "Thy beauty, O King Messiah, is greater than that of the sons of men." Thy throne, O God, is for ever and ever. Attempts have been made to evade the conclusion that the king is here addressed as "God," (1) by taking the clause as a parenthetic address to God himself; (2) by regarding" God" as appended to "throne," or as the predicate of the sentence; i.e. translating either "Thy throne of God is," etc. (according to the sense of 1 Chronicles 29:23, "Solomon sat on the throne of the LORD as king"), or "Thy throne is God [i.e. Divine] for ever and ever." As to (1), the context repudiates it. As to . . .

Ellicott's Commentary

Ellicott's Commentary for English Readers(8) Unto.--Rather, of. The connection with Hebrews 1:7 is so close ("Whereas of the angels He saith . . . of the Son He saith"), that we must not vary the rendering of the preposition. The passage which follows is taken from Psalm 45:6-7. As the words stand in the ordinary Greek text, they agree exactly with the LXX.; but certain alterations of reading are required by the best evidence. After the words "for ever and ever" and must be restored, and in the following clause the and a must change places. The latter change is of moment only as it affects the former. Were the words in all other respects cited with perfect exactness, the introduction of and would probably indicate that the writer intended to split up the quotation into two parts, each significant for his purpose. (Comp. Hebrews 2:13.) As, however, we note other minor changes, the insertion of the connecting word is probably accidental. A third reading is of much greater importance. At the close of the verse the two oldest of our Greek MSS. agree in reading "His kingdom:" to this we will return afterwards.We have every reason to believe that the application of Psalms 45 which is here made was fully received by the ancient Jews; thus in the Targum on the Psalm Hebrews 1:7 is taken as a direct address to the King Messiah. Hence the readers of this Epistle would at once recognise the argument which the words contain. It is strongly maintained by some that the Psalm (like Psalms 110, see below, on Hebrews 1:13) is altogether prophetic, the promised Messiah alone being in the Psalmist's thought. There appear to be insuperable objections to this view, from particular expressions used (in the later verses especially), and from the general structure and colouring of the Psalm. It is in every way more probable that the second Psalm (see Note on Hebrews 1:5), rather than Psalms 110, represents the class to which Psalms 45 belongs. Originally writing in celebration of the marriage of a king of David's line (we know not whom, but many of the arguments urged against the possible reference to Solomon have no great weight), the inspired Psalmist uses words which bear their full meaning only when applied to that Son of David of whose kingdom there shall be no end. The promises made to David (2 Samuel 7) are before the writer's mind in the first verses of the Psalm. The king appointed by God is His representative to God's people; his cause is that of truth and righteousness; his dominion will continually advance. It is at this moment that, with the promise of a divine sonship (Psalms 2) in his thought, he suddenly addresses the sing as Elohim (Hebrews 1:7), a divine king who receives from God the reward of righteousness (Hebrews 1:8). There are in the Old Testament examples of the use of Elohim which diminish the difficulty of its application to an earthly king (such as Psalm 82:1; Psalm 95:3; 1Samuel 28:13; Exodus 7:1); but it must still be acknowledged that the passage stands alone. This difficulty, however, relates only to the primary application. As the higher and true reference of the words became revealed, all earthly limitations disappeared; the Christian readers of the Psalm recognised in the Messiah of whom it speaks a King who is God. . . .