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1. The Son Superior to Angels

¹ In the past God spoke to our ancestors through the prophets at many times and in various ways, ² but in these last days he has spoken to us by his Son, whom he appointed heir of all things, and through whom also he made the universe. ³ The Son is the radiance of God’s glory and the exact representation of his being, sustaining all things by his powerful word. After he had provided purification for sins, he sat down at the right hand of the Majesty in heaven. ⁴ So he became as much superior to the angels as the name he has inherited is superior to theirs.

The Son Superior to Angels

⁵ For to which of the angels did God ever say,

“You are my Son;
today I have become your Father” Psalm 2:7?

Or again,

“I will be his Father,
and he will be my Son” 2 Samuel 7:14; 1 Chron. 17:13?

⁶ And again, when God brings his firstborn into the world, he says,

“Let all God’s angels worship him.” Deut. 32:43 (see Dead Sea Scrolls and Septuagint)

⁷ In speaking of the angels he says,

“He makes his angels spirits,
and his servants flames of fire.” Psalm 104:4

⁸ But about the Son he says,

   “Your throne, O God, will last for ever and ever;
   a scepter of justice will be the scepter of your kingdom.
⁹ You have loved righteousness and hated wickedness;
   therefore God, your God, has set you above your companions
   by anointing you with the oil of joy.” Psalm 45:6,7

¹⁰ He also says,

   “In the beginning, Lord, you laid the foundations of the earth,
   and the heavens are the work of your hands.
¹¹ They will perish, but you remain;
   they will all wear out like a garment.
¹² You will roll them up like a robe;
   like a garment they will be changed.
But you remain the same,
   and your years will never end.” Psalm 102:25-27

¹³ To which of the angels did God ever say,

   “Sit at my right hand
   until I make your enemies
   a footstool for your feet” Psalm 110:1?

¹⁴ Are not all angels ministering spirits sent to serve those who will inherit salvation?

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; ²³²³ 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. 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 word Elohim is sometimes given to angels and to judges; for it is never found to be given simply to one person, except to God alone. ²⁴²⁴ 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, ὁ Θεὸς; 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,” κύριε 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, “Deus,” and not “O Deus.” — Ed.

Farther, that I may not contend about a word, whose throne can be said to be established forever, except that of God only? Hence the perpetuity of his kingdom is an evidence of his divinity.

The scepter of Christ’s kingdom is afterwards called the scepter of righteousness; of this there were some, though obscure, lineaments in Solomon; he exhibited them as far as he acted as a just king and zealous for what was right. But righteousness in the kingdom of Christ has a wider meaning; for he by his gospel, which is his spiritual scepter, renews us after the righteousness of God. The same thing must be also understood of his love of righteousness; for he causes it to reign in his own people, because he loves it.