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Selected Verse: Hebrews 1:9 - King James

Verse	Translation	Text
Heb 1:9	King James	Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows.

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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]
iniquity--"unnrighteousness." Some oldest manuscripts read, "lawlessness." therefore--because God loves righteousness and hates iniquity. God . . . thy God--JEROME, AUGUSTINE, and others translate Psa 45:7, "O God, Thy God, hath anointed thee," whereby Christ is addressed as God. This is probably the true translation of the Hebrew there, and also of the Greek of Hebrews here; for it is likely the Son is addressed, "O God," as in Heb 1:8. The anointing here meant is not that at His baptism, when He solemnly entered on His ministry for us; but that with the "oil of gladness," or "exulting joy" (which denotes a triumph, and follows as the consequence of His manifested love of righteousness and hatred of iniquity), wherewith, after His triumphant completion of His work, He has been anointed by the Father above His fellows (not only above us, His fellow men, the adopted members of God's family, whom "He is not ashamed to call His brethren," but above the angels, fellow partakers in part with Him, though infinitely His inferiors, in the glories, holiness, and joys of heaven; "sons of God," and angel "messengers," though subordinate to the divine Angel--"Messenger of the covenant"). Thus He is antitype to Solomon, "chosen of all David's many sons to sit upon the throne of the kingdom of the Lord over Israel," even as His father David was chosen before all the house of his father's sons. The image is drawn from the custom of anointing guests at feasts (Psa 23:5); or rather of anointing kings: not until His ascension did He assume the kingdom as Son of man. A fuller accomplishment is yet to be, when He shall be VISIBLY the anointed King over the whole earth (set by the Father) on His holy hill of Zion, Psa 2:6, Psa 2:8. So David, His type, was first anointed at Bethlehem (Sa1 16:13; Psa 89:20); and yet again at Hebron, first over Judah (Sa2 2:4), then over all Israel (Sa2 5:3); not till the death of Saul did he enter on his actual kingdom; as it was not till after Christ's death that the Father set Him at His right hand far above all principalities (Eph 1:20-21). The forty-fifth Psalm in its first meaning was addressed to Solomon; but the Holy Spirit inspired the writer to use language which in its fulness can only apply to the antitypical Solomon, the true Royal Head of the theocracy.

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

iniquity--"unnrighteousness." Some oldest manuscripts read, "lawlessness."

therefore--because God loves righteousness and hates iniquity.

God . . . thy God--JEROME, AUGUSTINE, and others translate Psa 45:7, "O God, Thy God, hath anointed thee," whereby Christ is addressed as God. This is probably the true translation of the Hebrew there, and also of the Greek of Hebrews here; for it is likely the Son is addressed, "O God," as in Heb 1:8. The anointing here meant is not that at His baptism, when He solemnly entered on His ministry for us; but that with the "oil of gladness," or "exulting joy" (which denotes a triumph, and follows as the consequence of His manifested love of righteousness and hatred of iniquity), wherewith, after His triumphant completion of His work, He has been anointed by the Father above His fellows (not only above us, His fellow men, the adopted members of God's family, whom "He is not ashamed to call His brethren," but above the angels, fellow partakers in part with Him, though infinitely His inferiors, in the glories, holiness, and joys of heaven; "sons of God," and angel "messengers," though subordinate to the divine Angel--"Messenger of the covenant"). Thus He is antitype to Solomon, "chosen of all David's many sons to sit upon the throne of the kingdom of the Lord over Israel," even as His father David was chosen before all the house of his father's sons. The image is drawn from the custom of anointing guests at feasts (Psa 23:5); or rather of anointing kings: not until His ascension did He assume the kingdom as Son of man. A fuller accomplishment is yet to be, when He shall be VISIBLY the anointed King over the whole earth (set by the Father) on His holy hill of Zion, Psa 2:6, Psa 2:8. So David, His type, was first anointed at Bethlehem (Sa1 16:13; Psa 89:20); and yet again at Hebron, first over Judah (Sa2 2:4), then over all Israel (Sa2 5:3); not till the death of Saul did he enter on his actual kingdom; as it was not till after Christ's death that the Father set Him at His right hand far above all principalities (Eph 1:20-21). The forty-fifth Psalm in its first meaning was addressed to Solomon; but the Holy Spirit inspired the writer to use language which in its fulness can only apply to the antitypical Solomon, the true Royal Head of the theocracy.

Notes on the Bible, by Albert Barnes, [1834]
Thou hast loved righteousness - Thou hast been obedient to the Law of God, or holy and upright. Nothing can be more truly adapted to express the character of anyone than this is to describe the Lord Jesus, who was "holy, harmless, undefiled," who "did no sin, and in whose mouth no guile was found;" but it is with difficulty that this can be applied to Solomon. Assuredly, for a considerable part of his life, this declaration could not well be appropriate to him; and it seems to me that it is not to be regarded as descriptive of him at all. It is language prompted by the warm and pious imagination of the Psalmist describing the future Messiah - and, as applied to him, is true to the letter. "Therefore God, even thy God." The word "even" inserted here by the translators, weakens the force of the expression. This might be translated, "O God, thy God hath anointed thee." So it is rendered by Doddridge, Clarke, Stuart, and others. The Greek will bear this construction, as well the Hebrew in Psa 45:7. In the margin in the Psalm it is rendered "O God." This is the most natural construction, as it accords with what is just said before. "Thy throne, O God, is forever. Thou art just and holy, therefore, O God, thy God hath anointed thee," etc. It is not material, however, which construction is adopted. "Hath anointed thee." Anciently kings and priests were consecrated to their office by pouring oil on their heads; see Lev 8:12; Num 3:3; Sa1 10:1; Sa2 2:7; Psa 2:2; Isa 61:1; Act 4:27; Act 10:38; Note, Mat 1:1. The expression "to anoint," therefore, comes to mean to consecrate to office, or to set apart to some public work. This is evidently the meaning in the Psalm, where the whole language refers to the appointment of the personage there referred to to the kingly office. "The oil of gladness." This probably means the perfumed oil that was poured on the head, attended with many expressions of joy and rejoicing. The inauguration of the Messiah as king would be an occasion of rejoicing and triumph. Thousands would exult at it as in the coronation of a king; and thousands would be made glad by such a consecration to the office of Messiah. "Above thy fellows." Above thine associates; that is, above all who sustain the kingly office. He would be more exalted than all other kings. Doddridge supposes that it refers to angels, who might have been associated with the Messiah in the government of the world. But the more natural construction is to suppose that it refers to kings, and to mean that he was the most exalted of all.

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

Thou hast loved righteousness - Thou hast been obedient to the Law of God, or holy and upright. Nothing can be more truly adapted to express the character of anyone than this is to describe the Lord Jesus, who was "holy, harmless, undefiled," who "did no sin, and in whose mouth no guile was found;" but it is with difficulty that this can be applied to Solomon. Assuredly, for a considerable part of his life, this declaration could not well be appropriate to him; and it seems to me that it is not to be regarded as descriptive of him at all. It is language prompted by the warm and pious imagination of the Psalmist describing the future Messiah - and, as applied to him, is true to the letter. "Therefore God, even thy God." The word "even" inserted here by the translators, weakens the force of the expression. This might be translated, "O God, thy God hath anointed thee." So it is rendered by Doddridge, Clarke, Stuart, and others.

The Greek will bear this construction, as well the Hebrew in Psa 45:7. In the margin in the Psalm it is rendered "O God." This is the most natural construction, as it accords with what is just said before. "Thy throne, O God, is forever. Thou art just and holy, therefore, O God, thy God hath anointed thee," etc. It is not material, however, which construction is adopted. "Hath anointed thee." Anciently kings and priests were consecrated to their office by pouring oil on their heads; see Lev 8:12; Num 3:3; Sa1 10:1; Sa2 2:7; Psa 2:2; Isa 61:1; Act 4:27; Act 10:38; Note, Mat 1:1. The expression "to anoint," therefore, comes to mean to consecrate to office, or to set apart to some public work. This is evidently the meaning in the Psalm, where the whole language refers to the appointment of the personage there referred to to the kingly office. "The oil of gladness." This probably means the perfumed oil that was poured on the head, attended with many expressions of joy and rejoicing. The inauguration of the Messiah as king would be an occasion of rejoicing and triumph. Thousands would exult at it as in the coronation of a king; and thousands would be made glad by such a consecration to the office of Messiah. "Above thy fellows." Above thine associates; that is, above all who sustain the kingly office. He would be more exalted than all other kings. Doddridge supposes that it refers to angels, who might have been associated with the Messiah in the government of the world. But the more natural construction is to suppose that it refers to kings, and to mean that he was the most exalted of all.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
righteousness (See Scofield) - (Jo1 3:7). iniquity Lawlessness. (See Scofield) - (Rom 3:23).

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]

righteousness

(See Scofield) - (Jo1 3:7).

iniquity

Lawlessness.

(See Scofield) - (Rom 3:23).

Vincent's Word Studies, by Marvin R. Vincent [1886]
Iniquity (ἀνομίαν) Lit. lawlessness. Hath anointed (ἔχρισεν) See on Christ, Mat 1:1. The ideas of the royal and the festive unction are combined. The thought includes the royal anointing and the fullness of blessing and festivity which attend the enthronement. Oil of gladness (ἔλαιον ἀγαλλιάσεως) The phrase N.T.o. olxx. Ἀγαλλίασις exultant joy. Comp. Luk 1:44; Act 2:46, and the verb ἀγαλλιᾶσθαι, Mat 5:12; Luk 10:21, etc. The noun only here in Hebrews, and the verb does not occur. Fellows (μετόχους) With exception of Luk 5:7, only in Hebrews. Lit. partakers. In the Psalm it is applied to other kings: here to angels.

Vincent's Word Studies, by Marvin R. Vincent [1886]

Iniquity (ἀνομίαν)

Lit. lawlessness.

Hath anointed (ἔχρισεν)

See on Christ, Mat 1:1. The ideas of the royal and the festive unction are combined. The thought includes the royal anointing and the fullness of blessing and festivity which attend the enthronement.

Oil of gladness (ἔλαιον ἀγαλλιάσεως)

The phrase N.T.o. olxx. Ἀγαλλίασις exultant joy. Comp. Luk 1:44; Act 2:46, and the verb ἀγαλλιᾶσθαι, Mat 5:12; Luk 10:21, etc. The noun only here in Hebrews, and the verb does not occur.

Fellows (μετόχους)

With exception of Luk 5:7, only in Hebrews. Lit. partakers. In the Psalm it is applied to other kings: here to angels.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Thou hast loved righteousness and hated iniquity - Thou art infinitely pure and holy. Therefore God - Who, as thou art Mediator, is thy God. Hath anointed thee with the oil of gladness - With the Holy Ghost, the fountain of joy. Above thy fellows - Above all the children of men.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

Thou hast loved righteousness and hated iniquity - Thou art infinitely pure and holy. Therefore God - Who, as thou art Mediator, is thy God. Hath anointed thee with the oil of gladness - With the Holy Ghost, the fountain of joy. Above thy fellows - Above all the children of men.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Thou hast loved righteousness - This is the characteristic of a just governor: he abhors and suppresses iniquity; he countenances and supports righteousness and truth. Therefore God, even thy God - The original, δια τουτο εχρισε σε ὁ Θεος, ὁ Θεος σου, may be thus translated: Therefore, O God, thy God hath anointed thee. The form of speech is nearly the same with that in the preceding verse; but the sense is sufficiently clear if we read, Therefore God, thy God, hath anointed thee, etc. With the oil of gladness - We have often had occasion to remark that, anciently, kings, priests, and prophets were consecrated to their several offices by anointing; and that this signified the gifts and influences of the Divine Spirit. Christ, ὁ Χριστος, signifies The Anointed One, the same as the Hebrew Messias; and he is here said to be anointed with the oil of gladness above his fellows. None was ever constituted prophet, priest, and king, but himself; some were kings only, prophets only, and priests only; others were kings and priests, or priests and prophets, or kings and prophets; but none had ever the three offices in his own person but Jesus Christ, and none but himself can be a King over the universe, a Prophet to all intelligent beings, and a Priest to the whole human race. Thus he is infinitely exalted beyond his fellows - all that had ever borne the regal, prophetic, or sacerdotal offices. Some think that the word μετοχους, fellows, refers to believers who are made partakers of the same Spirit, but cannot have its infinite plenitude. The first sense seems the best. Gladness is used to express the festivities which took place on the inauguration of kings, etc.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

Thou hast loved righteousness - This is the characteristic of a just governor: he abhors and suppresses iniquity; he countenances and supports righteousness and truth.

Therefore God, even thy God - The original, δια τουτο εχρισε σε ὁ Θεος, ὁ Θεος σου, may be thus translated: Therefore, O God, thy God hath anointed thee. The form of speech is nearly the same with that in the preceding verse; but the sense is sufficiently clear if we read, Therefore God, thy God, hath anointed thee, etc.

With the oil of gladness - We have often had occasion to remark that, anciently, kings, priests, and prophets were consecrated to their several offices by anointing; and that this signified the gifts and influences of the Divine Spirit. Christ, ὁ Χριστος, signifies The Anointed One, the same as the Hebrew Messias; and he is here said to be anointed with the oil of gladness above his fellows. None was ever constituted prophet, priest, and king, but himself; some were kings only, prophets only, and priests only; others were kings and priests, or priests and prophets, or kings and prophets; but none had ever the three offices in his own person but Jesus Christ, and none but himself can be a King over the universe, a Prophet to all intelligent beings, and a Priest to the whole human race. Thus he is infinitely exalted beyond his fellows - all that had ever borne the regal, prophetic, or sacerdotal offices.

Some think that the word μετοχους, fellows, refers to believers who are made partakers of the same Spirit, but cannot have its infinite plenitude. The first sense seems the best. Gladness is used to express the festivities which took place on the inauguration of kings, etc.

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