Psa 45:7, 89:6, Isa 11:10, 55:4, Heb 2:10 | JFB | STEP | 7. As in the divine nature is made prominent, here the moral qualities of the human are alleged as the reason or ground of the mediatorial exultation. Some render "O God, thy God," instead of God, thy God —but the latter is sustained by the same form ( ), and it was only of His human nature that the anointing could be predicated (compare ). oil of gladness —or token of gladness, as used in feasts and other times of solemn joy (compare ). fellows

Psalms 45:7

7. As in Ps 45:6 the divine nature is made prominent, here the moral qualities of the human are alleged as the reason or ground of the mediatorial exultation. Some render "O God, thy God," instead of

God, thy God—but the latter is sustained by the same form (Ps 50:7), and it was only of His human nature that the anointing could be predicated (compare Isa 61:3).

oil of gladness—or token of gladness, as used in feasts and other times of solemn joy (compare 1Ki 1:39, 40).

fellows—other kings.

Psalms 89:6

6, 7. This is worthy of our belief, for His faithfulness (is praised) by the congregation of saints or holy ones; that is, angels (compare De 33:2; Da 8:13).

sons of the mighty—(compare Ps 29:1). So is He to be admired on earth.

Isaiah 11:10

10. root—rather, "shoot from the root" (compare Note, see on Isa 11:1; Isa 53:2; Re 5:5; 22:16).

stand—permanently and prominently, as a banner lifted up to be the rallying point of an army or people (Isa 5:26; Joh 12:32).

the people—peoples, answering to "the Gentiles" in the parallel member.

to it . . . seek—diligently (Job 8:5). They shall give in their allegiance to the Divine King (Isa 2:2; 60:5; Zec 2:11). HORSLEY translates, "Of Him shall the Gentiles inquire"; namely, in a religious sense, resort as to an oracle for consultation in difficulties" (Zec 14:16). Compare Ro 15:12, which quotes this passage, "In Him shall the Gentiles trust."

rest—resting-place (Isa 60:13; Ps 132:8, 14; Eze 43:7). The sanctuary in the temple of Jerusalem was "the resting-place of the ark and of Jehovah." So the glorious Church which is to be is described under the image of an oracle to which all nations shall resort, and which shall be filled with the visible glory of God.

Isaiah 55:4

4. him—the mystical David (Eze 37:24, 25; Jer 30:9; Ho 3:5). Given by God (Isa 49:6).

witness—He bore witness even unto death for God, to His law, claims, and plan of redeeming love (Joh 18:37; Re 1:5). Revelation is a "testimony"; because it is propounded to be received on the authority of the Giver, and not merely because it can be proved by arguments.

commander—"preceptor" [HORSLEY]; "lawgiver" [BARNES].

to the people—rather, "peoples."

Hebrews 2:10

10. For—giving a reason why "the grace of God" required that Jesus "should taste death."

it became him—The whole plan was (not only not derogatory to, but) highly becoming God, though unbelief considers it a disgrace [BENGEL]. An answer to the Jews, and Hebrew Christians, whosoever, through impatience at the delay in the promised advent of Christ's glory, were in danger of apostasy, stumbling at Christ crucified. The Jerusalem Christians especially were liable to this danger. This scheme of redemption was altogether such a one as harmonizes with the love, justice, and wisdom of God.

for whom—God the Father (Ro 11:36; 1Co 8:6; Re 4:11). In Col 1:16 the same is said of Christ.

all things—Greek, "the universe of things," "the all things." He uses for "God," the periphrasis, "Him for whom . . . by whom are all things," to mark the becomingness of Christ's suffering as the way to His being "perfected" as "Captain of our salvation," seeing that His is the way that pleased Him whose will and whose glory are the end of all things, and by whose operation all things exist.

in bringing—The Greek is past, "having brought as He did," namely, in His electing purpose (compare "ye are sons," namely, in His purpose, Ga 4:6; Eph 1:4), a purpose which is accomplished in Jesus being "perfected through sufferings."

many— (Mt 20:28). "The Church" (Heb 2:12), "the general assembly" (Heb 12:23).

sons—no longer children as under the Old Testament law, but sons by adoption.

unto glory—to share Christ's "glory" (Heb 2:9; compare Heb 2:7; Joh 17:10, 22, 24; Ro 8:21). Sonship, holiness (Heb 2:11), and glory, are inseparably joined. "Suffering," "salvation," and "glory," in Paul's writings, often go together (2Ti 2:10). Salvation presupposes destruction, deliverance from which for us required Christ's "sufferings."

to make . . . perfect—"to consummate"; to bring to consummated glory through sufferings, as the appointed avenue to it. "He who suffers for another, not only benefits him, but becomes himself the brighter and more perfect" [CHRYSOSTOM]. Bringing to the end of troubles, and to the goal full of glory: a metaphor from the contests in the public games. Compare "It is finished," Lu 24:26; Joh 19:30. I prefer, with CALVIN, understanding, "to make perfect as a completed sacrifice": legal and official, not moral, perfection is meant: "to consecrate" (so the same Greek is translated Heb 7:28; compare Margin) by the finished expiation of His death, as our perfect High Priest, and so our "Captain of salvation" (Lu 13:32). This agrees with Heb 2:11, "He that sanctifieth," that is, consecrates them by Himself being made a consecrated offering for them. So Heb 10:14, 29; Joh 17:19: by the perfecting of His consecration for them in His death, He perfects their consecration, and so throws open access to glory (Heb 10:19-21; Heb 5:9; 9:9 accord with this sense).

captain of, &c.—literally, Prince-leader: as Joshua, not Moses, led the people into the Holy Land, so will our Joshua, or Jesus, lead us into the heavenly inheritance (Ac 13:39). The same Greek is in Heb 12:2, "Author of our faith." Ac 3:15, "Prince of life" (Ac 5:31). Preceding others by His example, as well as the originator of our salvation.