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est enim oleo laetitiae ungi nisi maculam non habere peccati? oJ qeov", oJ qeov" sou ] There can be no reason for taking the first oJ qeov" as a vocative, contrary to the certain meaning of the original, except that it may correspond with an interpretation of the first clause which has been set aside. The repetition of the divine Name has singular force: ‘God, who has made Himself known as thy God by the fulness of blessings which He has given.’ para; tou;" metovcou" ] above thy fellows , Vulg. proe participibus tuis , above all who share the privilege of ministering to the fulfilment of God's will by His appointment. There is no limitation to any sphere of being or class of ministers; but of men it is specially declared that Christ has made believers ‘a kingdomand priests’ (Apoc. 1:6; comp. Matt. 25:34). They too have received ‘an unction’ (1 John 2:20). Comp. 2 Cor. 1:21; Rom. 8:17; 2 Tim. 2:12.

e[l. ajgall. ] Comp. 12:2 carav . The same original phrase ( $ Ÿ/cc; $ m,v¶, )

occurs again in Is. 61:3 ( a[leimma eujfrosuvnh" ) in opposition to ‘mourning’

( lb,a+e ). It refers not to the solemn anointing to royal dignity but to the festive

anointing on occasions of rejoicing.

(3) Heb. 1:10-12. The superior dignity of the Son as Creator in contrast with creation (‘through whom He made the world’).

A new quotation adds a fresh thought. The exalted king, who is truly man, is also above all finite beings.

The words are taken from Ps. 102:26, 27 (101:26, 27), according to the LXX. text with some variations. The suv is brought forward for emphasis, and wJ" iJmavtion is repeated by the best authorities; the Kuvrie is added to the original text by the LXX. from the earlier part of the Psalm; and the present text of the LXX. followed by the Epistle has eJlivxei" aujtouv" when ajllavxei" aujtouv" , a variant found in some copies, would have been the natural rendering in correspondence with ajllaghvsontai which follows. The introduction of Kuvrie is of importance for the application made of the words. It

is of the greater significance because in v. 24 lae , H445 is introduced (though

the LXX. renders differently), while in every other case the sacred Name in

the Psalm is ( hy ), H3378 hwhy . The insertion of Kuvrie therefore emphasises

the thought that the majestic picture of divine unchangeableness belongs to God as He has entered into Covenant with man.

The Psalm itself is the appeal of an exile to the LORD, in which out of the depth of distress he confidently looks for the personal intervention of Jehovah for the restoration of Zion. The application to the Incarnate Son of words addressed to Jehovah (see Heb. 1:6) rests on the essential conception of the relation of Jehovah to His people. The Covenant leads up to the Incarnation. And historically it was through the identification of the coming of Christ with the coming of ‘the LORD’ that the Apostles were led to the perception of His true Divinity. Compare Acts 2:16 ff., 21, 36; 4:10, 12; 9:20; Heb. 3:7, Addit. Note.

It is not however to be supposed that Jehovah was personally identified with Christ. Rather the conception of the God of Israel was enlarged; and the revelation of God as Jehovah, the God of the Covenant, the God Who enters into fellowship with man, was found to receive its consummation in the mission of the Son.

10 And [again of the Son He saith] Thou, Lord, in the beginning didst lay the foundation of the earth ,


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