6 But when he bringeth again' the first-born into the world,3 he saith, (xas) Yea let all the angels of God worship him.

6. But instead of calling any of the angels his begotten Son, When God foretells his bringing a second time, the first-born into our world by raising him from the dead, to shew that he hath subjected the angels to him, he saith, (Ps. xcvii. 7.) Yea worship him all ye angels of God.

I will be to him a Father and he shall be to me a Son, for proving the Son superior to angels, is false reasoning, because the same promise was made in the revelation to David concerning Solomon, who certainly was not thereby proved superior to the angels. To this objection I reply, that the promise in question, as applied to Messiah, hath a very different meaning from what it hath when applied to Solomon. Speaking of Messiah, it is a prediction that God would in the most public manner declare Jesus his Son, by voices from heaven, uttered on different occasions, and by the descent of the Holy Ghost on him after his baptism, and by his resurrection from the dead.— Whereas the same promise spoken concerning Solomon, means only that he was to be the object of God's especial affection and care. Accordingly it was so explained in the revelation to David himself, I will give him rest from all bis enemies round about.

Ver. 6.-1. When he bringeth again. Izaw, here properly signifies, the second time. Ess. iv. 270.-The Son of God was brought into our world, the first time, by his incarnation. But the angels were not then commanded to worship him. That command was given after his resurrection, which being, as it were, a second incarnation, is fitly called a bringing him a second time into our world: when, as the reward of his having suffered death during his first residence in the world, he was made in the human nature the object of the worship, not only of men, but of angels. So Paul told the Philippians, chap. ii. 9, 10, 11.

2. The first-born. Because #groTex☞ comes from TT which signifies to beget (gigno) as well as to bring forth (pario) it may be rendered either the first-born, or the first begotten. I think it should here be translated, firstborn, answering to heir, ver. 2. See Col. i. 15. note 2. Rom. viii. 29.

3. Into the world. Omsparny, the habitable world; our world. The first coming of the heir into the world, is thus expressed, Heb. x. 5. EXOMEY & His TOY HOTMOV, when coming into the world.

4. Let all the angels of God worship him. In the Hebrew text it is, Col Elohim, which in our Bibles is rendered, all ye Gods. But the expression is elliptical, and may be supplied as the writer of this epistle hath done, all ye angels of God. The LXX. likewise have supplied the word angels; but instead of e, answering to Elohim, they have put aur8.-Wall, in his note on Deut. xxxii. 43. where the LXX. have the apostle's words verbatim, saith this quotation is made from that passage in the LXX. For although in our Hebrew copy there is nothing answering to it, he thinks the corres

7 And of the angels he

saith, Who maketh bis angels spirits, and his ministers a flame of fire.

8 But unto the Son he

7 Και προς μεν τους αγ γελους λέγει· Ὁ ποιων τους αγγελους αυτου πνεύματα, και τους λειτουργους αυτού πυρος φλογα

8 Προς δε τον υιον Ὁ saith, Thy throne, Ο God, χρόνος σου, ὁ Θεός, εις τον

is for ever and ever; a

sceptre of righteousness is the sceptre of thy king

dom.

αιώνα του αιωνος ραβδος ευ Αυτητος ἡ ραβδος της βασιλειας σου.

ponding clause was in the copy from which they made their translation.— In Psal. xcvii whence it is commonly thought this quotation is made, the establishment of the kingdom of Christ is foretold, together with its happy influence in destroying idolatry.-Because, in a few instances, the word Elohim denotes Idols, this clause is translated by some, worship bim all ye idols. But how can idols, most of whom are non-entities, worship the Son? See Beza-This text is quoted by the apostle to prove, that even in the human nature the Son is superior to all the angels. See note 1. on this verse. Ver. 7.-1. Who made his angels spirits, &c. 'O mawr, being the participle of the imperfect tense, should be translated, not who maketh, but who made. Some think the translation of the clause should run in this manner, Who maketh winds bis messengers, and a flame of fire his ministers; supposing that the Psalmist alludes to the agency of the angels, in forming the tempest and lightnings which accompanied the giving of the law.-Peirce is of opinion that the translation should be, who maketh his angels winds; because the comparing the angels to a flame of fire, in the last clause of the verse, naturally leads to apprehend them as compared to winds, in the first.-I have adopted the common translation, in which the order of the original words is followed, because it shews that the apostle is speaking not of winds, but of angels.

Ver. 8.-1. Thy throne O God is for ever and ever. Because is the nominative, some translate this clause, God is thy throne; that is, the support of thy throne. But the nominative was often used by the Attics for the vocative. It is so used by the LXX. likewise in many places of the Psalms; and by St. Paul, Rom. viii. 15. and in ver. 9. of this chapter.—In the opinion of some commentators the Psalm, from which the passage under consideration is quoted, was composed concerning Solomon's marriage with Pharaoh's daughter. But could Solomon with any propriety be addressed by the title of God? Or, could it be said of him that his kingdom, which lasted only forty years, is eternal? It was not even eternal in his posterity. And with respect to his loving righteousness, and hating wickedness, it but il! applies to one who in his old age became an encourager of Idolatry, through the influence of women. This Psalm therefore is appli

7 (Kaι xp, 224. 290.) Besides, of the angels indeed he saith, Who made1 his angels spirits, and his ministers a flame of fire;

8 But (p) to the Son, Thy throne O God is for ever and ever.' The sceptre of thy kingdom, is a Sceptre (UTTOS) of rectitude.2

7 Besides, of the angels indeed David saith, Ps. civ. 4. Who made his angels spiritual substances, and his ministers a flame of fire: that is, the greatest thing said of angels is, that they are beings not clogged with flesh, who serve God with the utmost activity.

8 But to shew that the Son is Governor of the world, he saith to him, Ps. xlv. 6. Thy throne O God is for ever and ever. And, Of this government thou art worthy, because the sceptre of thy kingdom is a sceptre of rectitude: Thy government is exercised for maintaining truth and righteousness in the world.

cable only to the Christ.-Farther, Solomon's marriage with Pharaoh's daughter, being expressly condemned as contrary to the law, (1 Kings xi. 2.) to suppose that this Psalm was composed in honour of that event, is certainly an ill-founded imagination.-Estius informs us that the Rabbins in their commentaries, affirm, that Psal. xlv. was written wholly concerning the Messiah. Accordingly they translate the title of the Psalm as we do; a Song of Loves. The LXX. wần væg to ajanuts, a song concerning the beloved: Vulgate, pro dilecto : a title justly given to Messiah, whom God, by voices from heaven, declared his beloved Son.—Besides, as the word Maschil, which signifies, for instruction, (LXX. us ouvertv; Vulg. ad intellectum) is inserted in the title, and as no mention is made in the Psalm of Solomon, from an account of whose loves, as Peirce observes, the Jewish church was not likely to gain much instruction, we are led to understand the Psalm, not of Solomon, but of the Messiah only.

Peirce saith," They who imagine this Psalm is an Epithalamium upon "Solomon's marrying Pharaoh's daughter, must suppose that it is here "foretold, that Solomon was to have a numerous progeny by her, whom he "should set up for princes and rulers up and down the world, by one of "whom he should be succeeded. Ver. 16. Instead of thy fathers, shall be "thy children, whom thou mayest make princes in all the earth. But this can"not be true: for beside that we read not of any children Solomon "had by Pharaoh's daughter, it is certain that Rehoboam, who succeeded "him, was the son of Naamah an Ammonitess, 2 Chron. xii. 13. and so far "was he from being able to set up his sons to rule over other countries, "that it was with great difficulty that his successors kept two tribes of the "twelve stedfast to them," &c.-From all which Peirce concludes, Certainly a greater than Solomon is bere.

9 Thou hast loved righteousness, and hated iniquity: therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows.

10 And, thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands:

11 They shall perish,

11 Αυτοί απολουνται, συ

but thou remainest; and δε διαμενεις και παντες ὡς

they all shall wax old, as doth a garment ;

12 And as a vesture

shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail.

ἱματιον παλαιωθησονται·

12 Και ώσει περιβολαιον έλιξεις αυτους, και αλλαγή σονται· συ δε ὁ αυτος ει, και τα ετη σου ουκ εκλείψουσι.

2. The sceptre of thy kingdom, is a sceptre of rectitude. Peirce understands this of the antecedent government of the Son, which he thinks extended only to the Jews. But whoever considers this and the following verse, will be sensible, that they are a prophecy of the duration and righteousness of that universal kingdom, which Christ was to administer after his resurrection: and, that the following verse is a declaration, that he should receive the universal kingdom as a reward of that love of righteousness, which he shewed in his incarnation and death. See Philip. ii. 8, 9.

Ver. 9.-1. Hath anointed thee with the oil of gladness. Anciently Kings, Priests, and Prophets, were consecrated to their several offices, by the ceremony of solemn unction with perfumed oil; called in the Psalm the oil of gladness, because it occasioned great joy, both to the person anointed, and to those who were present at the ceremony. Wherefore, the Son being appointed of God, to the high offices of universal King, Priest, and Prophet, among men, he is called by way of eminence, The Lord's Messiah, Christ, or anointed one. But the oil, with which God anointed or consecrated him to these offices, was not any material oil; nor was the unction external; but internal with the Holy Ghost. We may therefore understand the Psalm as a prediction of the descent of the Holy Ghost on Jesus at his baptism, whereby was signified God's giving him the Spirit without measure, John iii. 34.

Ver. 10.-1. Thou Lord in the beginning foundedst the earth, &c. Some think this was addressed to the Father, and not the Son. But as the former passages are directed to the Son, it is reasonable to suppose this is so like

9 Thou hast loved righteousness, and hated wickedness, therefore ( 05, ver. 8. note 1.) O God, thy God hath anointed thee with the oil of gladness above (TU METAx858) thy associates.

10 And, Thou Lord, in the beginning foundedst the earth,1 and the works of thy hands are the hea

vens.

11 They shall perish,1 but thou dost remain, and they all as a garment shall grow old;

12 and as (gibodasov) an upper garment, thou wilt fold them up, and they shall be changed. But thou art the same, and thy years shall never fail.

9 By coming to destroy the devil and his works, Thou hast shewed the greatest love of righteousness, and hatred of wickedness, therefore, o God, thy God, John xx. 17. hath bestowed on thee as a king, and a priest, and a prophet, endowments whereby thou excellest all thy associates in these offices.

10 And, still farther to display the greatness of the Son above all the angels (See ver. 14.) it is said, Ps. cii. 25.-27. Thou Lord in the beginning didst firmly build the earth, and the works of thy power are the heavens.

11 They, though firmly founded, shall perish, but thou their maker possessest an endless existence: and they all, as a garment become useless by long wearing, shall grow old; unfit for answering the purpose of their creation;

12 And then, as a worn out upper garment, thou wilt fold them up and lay them aside as useless, and they shall be changed for the new heavens and the new earth, to be substituted in their place; but thou their maker, art the same without any change, and thy duration shall never have an end.

wise especially as it would not have been to the apostle's purpose to quote it here, if it had been addressed to the Father. By affirming that these words were spoken to the Son, the apostle confuted the opinion of those Jews who held that the angels assisted in making this mundane system: An error which was afterwards maintained by some heretics in the Christian church.

Ver. 11.-1. They shall perish. Of the perishing of the earth, and heavens or atmosphere, Peter hath written, 2 epist. iii. 10.-13. where also he hath foretold, that there are to be new heavens and a new earth formed for the righteous to live in, after the old creation is destroyed.