SEV Biblia, Chapter 1:9
amaste la justicia, y aborreciste la maldad; por lo cual te ungi Dios, el Dios tuyo, con leo de alegría ms que a tus compaeros.
Clarke's Bible Commentary - Hebrew 1:9
Verse 9. 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, dia touto ecrise se o qeov, o qeov sou, 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, &c.
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, o cristov, 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 metocouv, 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, &c.
John Gill's Bible Commentary
Ver. 9. Thou hast loved righteousness, and hated iniquity , etc..] Christ loves righteous persons and righteous works, faithfulness and integrity, and a just administration of government, everything that is holy, just, and good; which has appeared in the whole course of his life on earth, in working out a righteousness for his people, and in encouraging righteousness in them, which he leads them in the way of; and his love of justice will still more appear at the last day, when he will judge the world in righteousness, and give the crown of righteousness to proper persons: and he hates iniquity; or unrighteousness, as the Alexandrian copy and another read; as being contrary to his nature, both as God and man, and to the righteous law of God; which has appeared by his inveighing against it, and dehorting from it; by his severity exercised towards delinquents; by his suffering for it, and abolishing of it; and by chastising his own people on account of it; and his abhorrence of it will still more appear at the day of judgment, when all workers of iniquity, professors and profane, will be bid to depart from him: therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows : the anointer is the God of Christ; that is, God the Father, who is the God of Christ, as man; and is so called, because he prepared and formed the human nature of Christ, and supported it under all its sufferings, and has glorified it; and as such Christ prayed unto him, believed in him, loved him, and obeyed him: the anointed is the Son of God, the Son spoken to, and is called God in the preceding verse; though he is not anointed as God, but as Mediator, to be prophet, and priest, and King: what he is anointed with is not material oil, but spiritual, the Holy Ghost, as it is explained in ( Acts 10:38) called the oil of gladness, in allusion to the use of oil at feasts and weddings, for the delight and refreshment of the guests; and because of the spiritual effects of joy and gladness, both on Christ, as man, and on his people. Now Christ was anointed as Mediator from all eternity; that is, he was invested with his office as such; and at his conception and birth he was filled with the Holy Ghost; who also descended on him at his baptism, after which he went about doing good, and healing diseases; but here it seems to refer to the time of his ascension, when he was declared to be Lord and Christ, the anointed one; and received gifts for men, the fulness of the Spirit without measure, and with which he was anointed above his fellows; by whom are meant, not the angels, nor the kings and princes of the earth; but the saints, who are so called, because they are of the same nature, and are of the same family, and are partakers of the same spirit, and grace; and having received the unction from him, are also kings, priests, and prophets, and will be companions with him to all eternity. Now the reason of his being anointed, or exalted, and made Lord and Christ, is, because he loves righteousness; (see Philippians 2:7,8) or rather, because he is anointed with the Holy Spirit without measure, therefore he loves righteousness; for the words may be rendered, thou lovest righteousness because God, thy God, hath anointed thee.
Matthew Henry Commentary
Verses 4-14 - Many Jews had a superstitious or idolatrous respect for angels, becaus they had received the law and other tidings of the Divine will by their ministry. They looked upon them as mediators between God and men, an some went so far as to pay them a kind of religious homage or worship Thus it was necessary that the apostle should insist, not only of Christ's being the Creator of all things, and therefore of angel themselves, but as being the risen and exalted Messiah in human nature to whom angels, authorities, and powers are made subject. To prove this, several passages are brought from the Old Testament. On comparin what God there says of the angels, with what he says to Christ, the inferiority of the angels to Christ plainly appears. Here is the offic of the angels; they are God's ministers or servants, to do his pleasure. But, how much greater things are said of Christ by the Father! And let us own and honour him as God; for if he had not bee God, he had never done the Mediator's work, and had never worn the Mediator's crown. It is declared how Christ was qualified for the office of Mediator, and how he was confirmed in it: he has the nam Messiah from his being anointed. Only as Man he has his fellows, and a anointed with the Holy Spirit; but he is above all prophets, priests and kings, that ever were employed in the service of God on earth Another passage of Scripture, Ps 102:25-27, is recited, in which the Almighty power of the Lord Jesus Christ is declared, both in creatin the world and in changing it. Christ will fold up this world as garment, not to be abused any longer, not to be used as it has been. A a sovereign, when his garments of state are folded and put away, is sovereign still, so our Lord, when he has laid aside the earth an heavens like a vesture, shall be still the same. Let us not then se our hearts upon that which is not what we take it to be, and will no be what it now is. Sin has made a great change in the world for the worse, and Christ will make a great change in it for the better. Le the thoughts of this make us watchful, diligent, and desirous of tha better world. The Saviour has done much to make all men his friends yet he has enemies. But they shall be made his footstool, by humbl submission, or by utter destruction. Christ shall go on conquering an to conquer. The most exalted angels are but ministering spirits, mer servants of Christ, to execute his commands. The saints, at present are heirs, not yet come into possession. The angels minister to them in opposing the malice and power of evil spirits, in protecting an keeping their bodies, instructing and comforting their souls, unde Christ and the Holy Ghost. Angels shall gather all the saints togethe at the last day, when all whose hearts and hopes are set upon perishin treasures and fading glories, will be driven from Christ's presenc into everlasting misery __________________________________________________________________
Greek Textus Receptus
ηγαπησας 25 5656 δικαιοσυνην 1343 και 2532 εμισησας 3404 5656 ανομιαν 458 δια 1223 τουτο 5124 εχρισεν 5548 5656 σε 4571 ο 3588 θεος 2316 ο 3588 θεος 2316 σου 4675 ελαιον 1637 αγαλλιασεως 20 παρα 3844 τους 3588 μετοχους 3353 σου 4675
Vincent's NT Word Studies
9. Iniquity (anomian). Lit. lawlessness.
Hath anointed (ecrisen). See on Christ, Matt. i. 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 (elaion agalliasewv). The phrase N.T.o . o LXX. Agalliasiv exultant joy. Comp. Luke i. 44; Acts ii. 46, and the verb ajgalliasqai, Matt. v. 12; Luke x. 21, etc. The noun only here in Hebrews, and the verb does not occur.
Fellows (metocouv). With exception of Luke v. 7, only in Hebrews. Lit. partakers. In the Psalm it is applied to other kings: here to angels.
