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Selected Verse: Hebrews 1:10 - King James

Verse	Translation	Text
Heb 1:10	King James	And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands:

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
And--In another passage (Psa 102:25-27) He says. in the beginning--English Version, Psa 102:25, "of old": Hebrew, "before," "aforetime." The Septuagint, "in the beginning" (as in Gen 1:1) answers by contrast to the end implied in "They shall perish," &c. The Greek order here (not in the Septuagint) is, "Thou in the beginning, O Lord," which throws the "Lord" into emphasis. "Christ is preached even in passages where many might contend that the Father was principally intended" [BENGEL]. laid the foundation of--"firmly founded" is included in the idea of the Greek. heavens--plural: not merely one, but manifold, and including various orders of heavenly intelligences (Eph 4:10). works of thine hands--the heavens, as a woven veil or curtain spread out.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

And--In another passage (Psa 102:25-27) He says.

in the beginning--English Version, Psa 102:25, "of old": Hebrew, "before," "aforetime." The Septuagint, "in the beginning" (as in Gen 1:1) answers by contrast to the end implied in "They shall perish," &c. The Greek order here (not in the Septuagint) is, "Thou in the beginning, O Lord," which throws the "Lord" into emphasis. "Christ is preached even in passages where many might contend that the Father was principally intended" [BENGEL].

laid the foundation of--"firmly founded" is included in the idea of the Greek.

heavens--plural: not merely one, but manifold, and including various orders of heavenly intelligences (Eph 4:10).

works of thine hands--the heavens, as a woven veil or curtain spread out.

Notes on the Bible, by Albert Barnes, [1834]
And - That is, "To add another instance;" or, "to the Son he saith in another place, or in the following language." This is connected with Heb 1:8. "Unto the Son he saith Heb 1:8, Thy throne," etc. - and Heb 1:10 he "also" saith, "Thou Lord," etc. That this is the meaning is apparent, because: (1) the "object" of the whole quotation is to show the exalted character of the Son of God, and, (2) an address here to Yahweh would be wholly irrelevant. Why, in an argument designed to prove that the Son of God was superior to the angels, should the writer break out in an address to Yahweh in view of the fact that he had laid the foundations of the world, and that he himself would continue to live when the heavens should be rolled up and pass away? Such is not the manner of Paul or of any other good writer, and it is clear that the writer here designed to adduce this as applicable to the Messiah. Whatever difficulties there may be about the principles on which it is done, and the reason why This passage was selected for the purpose, there can be no doubt about the design of the writer. He meant to be understood as applying it to the Messiah beyond all question, or the quotation is wholly irrelevant, and it is inconceivable why it should have been made. "Thou Lord." This is taken from Psa 102:25-27. The quotation is made from the Septuagint with only a slight variation, and is an accurate translation of the Hebrew. In the Psalm, there can be no doubt that Yahweh is intended. This is apparent on the face of the Psalm, and particularly because the "name" Yahweh is introduced in Heb 1:10, and because He is addressed as the Creator of all things, and as immutable. No one, on reading the Psalm, ever would doubt that it referred to God, and if the apostle meant to apply it to the Lord Jesus it proves most conclusively that he is divine. In regard to the difficult inquiry why he applied this to the Messiah, or on what principle such an application can be vindicated, we may perhaps throw some light by the following remarks. It must be admitted that probably few persons, if any, on reading the "Psalm," would suppose that it referred to the Messiah; but: (1) the fact that the apostle thus employs it, proves that it was understood in his time to have such a reference, or at least that those to whom he wrote would admit that it had such a reference. On no other principle would he have used it in an argument. This is at least of some consequence in showing what the prevailing interpretation was. (2) it cannot be demonstrated that it had no such reference, for such was the habit of the sacred writers in making the future Messiah the theme of their poetry, that no one can prove that the writer of this Psalm did not design that the Messiah should be the sub ject of his praise here. (3) there is nothing in the Psalm which may not be applied to the Messiah; but there is much in it that is especially applicable to him. Suppose, for example, that the Psalmist Psa 102:1-11, in his complaints, represents the people of God before the Redeemer appeared - as lowly, sad, dejected, and afflicted - speaking of himself as one of them, and as a fair representative of that people, the remainder of the Psalm will well agree with the promised redemption. Thus, having described the sadness and sorrow of the people of God, he speaks of the act that God would arise and have mercy upon Zion Psa 102:13-14, that the pagan would fear the name of the Lord, and all the kings of the earth would see his glory Psa 102:15, and that when the Lord should build up Zion, he would appear in his glory; Psa 102:16. To whom else could this be so well applied as to the Messiah? To what time so well as to his time? Thus, too in Psa 102:20, it is said that the Lord would look down from heaven "to hear the groaning of the prisoner, and to loose them that are appointed to death" - language remarkably resembling that used by Isaiah, Isa 61:1, which the Saviour applies to himself, in Luk 4:17-21. The passage then quoted by the apostle Psa 102:25-27 is designed to denote the "immutability" of the Messiah, and the fact that in him all the interests of the church were safe. He would not change. He had formed all things, and he would remain the same. His kingdom would be permanent amidst all the changes occurring on earth, and his people had no cause of apprehension or alarm; Psa 102:28. (4) Paul applies this language to the Messiah in accordance with the doctrine which he had stated Heb 1:2, that it was by him that God "made the worlds." Having stated that, he seems to have felt that it was not improper to apply to him the passages occurring in the Old Testament that speak of the work of creation. The argument is this, "He was in fact the creator of all things." But to the Creator there is applied language in the Scriptures which shows that he was far exalted above the angels. He would remain the same, while the heavens and the earth should fade away. His years are enduring and eternal. "Such" a being must be superior to the angels; such a being must be divine. The words "Thou Lord" - σὺ Κύριε su Kurie - are not in the Hebrew of the Psalm, though they are in the Septuagint. In the Hebrew, in the Psalm (Psa 102:24,), it is an address to God - "I said, O my God" - אלי 'Eeliy - but there can be no doubt that the Psalmist meant to address Yahweh, and that the word "God" is used in its proper sense, denoting divinity; see Heb 1:1, Heb 1:12, of the Psalm. "In the beginning;" see Gen 1:1. When the world was made; compare notes on Joh 1:1, where the same phrase is applied to the Messiah - "In the beginning was the word, where the same phrase is applied to the Messiah - "In the beginning was the word." "Hast laid the foundation of the earth." Hast made the earth. This language is such as is common in the Scriptures, where the earth is represented as laid on a foundation, or as supported. It is figurative language, derived from the act of rearing an edifice. The meaning here is, that the Son of God was the original creator or founder of the universe. He did not merely arrange it out of pre-existing materials, but he was properly its creator or founder. "And the heavens are the works of thine hands." This must demonstrate the Lord Jesus to be divine. He that made the vast heavens must be God. No creature could perform a work like that; nor can we conceive that power to create the vast array of distant worlds could possibly be delegated. If that power could be delegated, there is not an attribute of Deity which may not be, and thus all our notions of what constitutes divinity would be utterly confounded. The word "heavens" here, must mean all parts of the universe except the earth; see Gen 1:1. The word "hands" is used, because it is by the hands that we usually perform any work.

Notes on the Bible, by Albert Barnes, [1834]

And - That is, "To add another instance;" or, "to the Son he saith in another place, or in the following language." This is connected with Heb 1:8. "Unto the Son he saith Heb 1:8, Thy throne," etc. - and Heb 1:10 he "also" saith, "Thou Lord," etc. That this is the meaning is apparent, because:

(1) the "object" of the whole quotation is to show the exalted character of the Son of God, and,

(2) an address here to Yahweh would be wholly irrelevant. Why, in an argument designed to prove that the Son of God was superior to the angels, should the writer break out in an address to Yahweh in view of the fact that he had laid the foundations of the world, and that he himself would continue to live when the heavens should be rolled up and pass away? Such is not the manner of Paul or of any other good writer, and it is clear that the writer here designed to adduce this as applicable to the Messiah. Whatever difficulties there may be about the principles on which it is done, and the reason why This passage was selected for the purpose, there can be no doubt about the design of the writer. He meant to be understood as applying it to the Messiah beyond all question, or the quotation is wholly irrelevant, and it is inconceivable why it should have been made. "Thou Lord." This is taken from Psa 102:25-27. The quotation is made from the Septuagint with only a slight variation, and is an accurate translation of the Hebrew. In the Psalm, there can be no doubt that Yahweh is intended. This is apparent on the face of the Psalm, and particularly because the "name" Yahweh is introduced in Heb 1:10, and because He is addressed as the Creator of all things, and as immutable. No one, on reading the Psalm, ever would doubt that it referred to God, and if the apostle meant to apply it to the Lord Jesus it proves most conclusively that he is divine. In regard to the difficult inquiry why he applied this to the Messiah, or on what principle such an application can be vindicated, we may perhaps throw some light by the following remarks. It must be admitted that probably few persons, if any, on reading the "Psalm," would suppose that it referred to the Messiah; but:

(1) the fact that the apostle thus employs it, proves that it was understood in his time to have such a reference, or at least that those to whom he wrote would admit that it had such a reference. On no other principle would he have used it in an argument. This is at least of some consequence in showing what the prevailing interpretation was.

(2) it cannot be demonstrated that it had no such reference, for such was the habit of the sacred writers in making the future Messiah the theme of their poetry, that no one can prove that the writer of this Psalm did not design that the Messiah should be the sub ject of his praise here.

(3) there is nothing in the Psalm which may not be applied to the Messiah; but there is much in it that is especially applicable to him. Suppose, for example, that the Psalmist Psa 102:1-11, in his complaints, represents the people of God before the Redeemer appeared - as lowly, sad, dejected, and afflicted - speaking of himself as one of them, and as a fair representative of that people, the remainder of the Psalm will well agree with the promised redemption. Thus, having described the sadness and sorrow of the people of God, he speaks of the act that God would arise and have mercy upon Zion Psa 102:13-14, that the pagan would fear the name of the Lord, and all the kings of the earth would see his glory Psa 102:15, and that when the Lord should build up Zion, he would appear in his glory; Psa 102:16. To whom else could this be so well applied as to the Messiah? To what time so well as to his time? Thus, too in Psa 102:20, it is said that the Lord would look down from heaven "to hear the groaning of the prisoner, and to loose them that are appointed to death" - language remarkably resembling that used by Isaiah, Isa 61:1, which the Saviour applies to himself, in Luk 4:17-21. The passage then quoted by the apostle Psa 102:25-27 is designed to denote the "immutability" of the Messiah, and the fact that in him all the interests of the church were safe. He would not change. He had formed all things, and he would remain the same. His kingdom would be permanent amidst all the changes occurring on earth, and his people had no cause of apprehension or alarm; Psa 102:28.

(4) Paul applies this language to the Messiah in accordance with the doctrine which he had stated Heb 1:2, that it was by him that God "made the worlds." Having stated that, he seems to have felt that it was not improper to apply to him the passages occurring in the Old Testament that speak of the work of creation. The argument is this, "He was in fact the creator of all things." But to the Creator there is applied language in the Scriptures which shows that he was far exalted above the angels. He would remain the same, while the heavens and the earth should fade away. His years are enduring and eternal. "Such" a being must be superior to the angels; such a being must be divine. The words "Thou Lord" - σὺ Κύριε su Kurie - are not in the Hebrew of the Psalm, though they are in the Septuagint. In the Hebrew, in the Psalm (Psa 102:24,), it is an address to God - "I said, O my God" - אלי 'Eeliy - but there can be no doubt that the Psalmist meant to address Yahweh, and that the word "God" is used in its proper sense, denoting divinity; see Heb 1:1, Heb 1:12, of the Psalm. "In the beginning;" see Gen 1:1.

When the world was made; compare notes on Joh 1:1, where the same phrase is applied to the Messiah - "In the beginning was the word, where the same phrase is applied to the Messiah - "In the beginning was the word." "Hast laid the foundation of the earth." Hast made the earth. This language is such as is common in the Scriptures, where the earth is represented as laid on a foundation, or as supported. It is figurative language, derived from the act of rearing an edifice. The meaning here is, that the Son of God was the original creator or founder of the universe. He did not merely arrange it out of pre-existing materials, but he was properly its creator or founder. "And the heavens are the works of thine hands." This must demonstrate the Lord Jesus to be divine. He that made the vast heavens must be God. No creature could perform a work like that; nor can we conceive that power to create the vast array of distant worlds could possibly be delegated. If that power could be delegated, there is not an attribute of Deity which may not be, and thus all our notions of what constitutes divinity would be utterly confounded. The word "heavens" here, must mean all parts of the universe except the earth; see Gen 1:1. The word "hands" is used, because it is by the hands that we usually perform any work.

Vincent's Word Studies, by Marvin R. Vincent [1886]
Sixth quotation (Heb 1:10-12), exhibiting the superior dignity of the Son as creator in contrast with the creature. Psa 102:26-28. The Psalm declares the eternity of Jahveh. And - in the beginning (καὶ - κατ' ἀρχάς) And connects what follows with unto the Son he saith, etc., Heb 1:8. Κατ' ἀρχὰς in the beginning, N.T.o. Often in Class., lxx only Psa 119:152. The more usual formula is ἐν ἀρχῇ or ἀπ' ἀρχῆς. Hast laid the foundation (ἐθεμελίωσας) Only here in Hebrews. In Paul, Eph 3:18; Col 1:23.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Thou - The same to whom the discourse is addressed in the preceding verse. Psa 102:25-26

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
And, Thou, Lord - This is an address to the Son as the Creator, see Heb 1:2; for this is implied in laying the foundation of the earth. The heavens, which are the work of his hands, point out his infinite wisdom and skill.

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¹⁰ He that descended is the same also that ascended up far above all heavens, that he might fill all things.)

¹ In the beginning God created the heaven and the earth.

²⁵ Of old hast thou laid the foundation of the earth: and the heavens are the work of thy hands.

²⁵ Of old hast thou laid the foundation of the earth: and the heavens are the work of thy hands.
²⁶ They shall perish, but thou shalt endure: yea, all of them shall wax old like a garment; as a vesture shalt thou change them, and they shall be changed:
²⁷ But thou art the same, and thy years shall have no end.

¹ In the beginning God created the heaven and the earth.

¹ In the beginning was the Word, and the Word was with God, and the Word was God.

¹ In the beginning God created the heaven and the earth.

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.

¹ God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets,

²⁴ I said, O my God, take me not away in the midst of my days: thy years are throughout all generations.

² Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;

²⁸ The children of thy servants shall continue, and their seed shall be established before thee.

¹⁷ And there was delivered unto him the book of the prophet Esaias. And when he had opened the book, he found the place where it was written,
¹⁸ The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised,
¹⁹ To preach the acceptable year of the Lord.
²⁰ And he closed the book, and he gave it again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him.
²¹ And he began to say unto them, This day is this scripture fulfilled in your ears.

¹ The Spirit of the Lord GOD is upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound;

²⁰ To hear the groaning of the prisoner; to loose those that are appointed to death;

¹⁶ When the LORD shall build up Zion, he shall appear in his glory.

¹⁵ So the heathen shall fear the name of the LORD, and all the kings of the earth thy glory.

¹³ Thou shalt arise, and have mercy upon Zion: for the time to favour her, yea, the set time, is come.
¹⁴ For thy servants take pleasure in her stones, and favour the dust thereof.

¹ A Prayer of the afflicted, when he is overwhelmed, and poureth out his complaint before the LORD. Hear my prayer, O LORD, and let my cry come unto thee.
² Hide not thy face from me in the day when I am in trouble; incline thine ear unto me: in the day when I call answer me speedily.
³ For my days are consumed like smoke, and my bones are burned as an hearth.
⁴ My heart is smitten, and withered like grass; so that I forget to eat my bread.
⁵ By reason of the voice of my groaning my bones cleave to my skin.
⁶ I am like a pelican of the wilderness: I am like an owl of the desert.
⁷ I watch, and am as a sparrow alone upon the house top.
⁸ Mine enemies reproach me all the day; and they that are mad against me are sworn against me.
⁹ For I have eaten ashes like bread, and mingled my drink with weeping,
¹⁰ Because of thine indignation and thy wrath: for thou hast lifted me up, and cast me down.
¹¹ My days are like a shadow that declineth; and I am withered like grass.

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

⁸ But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom.

²³ If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister;

¹⁸ May be able to comprehend with all saints what is the breadth, and length, and depth, and height;

¹⁵² Concerning thy testimonies, I have known of old that thou hast founded them for ever.

⁸ But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom.

²⁶ They shall perish, but thou shalt endure: yea, all of them shall wax old like a garment; as a vesture shalt thou change them, and they shall be changed:
²⁷ But thou art the same, and thy years shall have no end.
²⁸ The children of thy servants shall continue, and their seed shall be established before thee.

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; but thou remainest; and 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.

² Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;