Two more quotations from the psalms with reference to the SON adduced in contrast.
But unto the Son he saith. The preposition here translated "unto" is πρὸς, as in Hebrews 1:7, there translated "of." As is evident from its use in Hebrews 1:7, it does not imply of necessity that the persons spoken of are addressed in the quotations, though it is so in this second case. The force of the preposition itself need only be "in reference to." The first quotation is from Psalms 45:6, Psalms 45:7. The psalm was evidently written originally as an epithalamium on the occasion of the marriage of some king of Israel to some foreign princess. The general and probable opinion is that the king was Solomon. His marriage with Pharaoh's daughter may have been the occasion. The view taken by some (as Hengstenberg), that the psalm had no original reference to an actual marriage, being purely a Messianic prophecy, is inconsistent both with its own contents and with the analogy of other Messianic psalms (see what was said on this head with reference to Psalms 2:1-12). Those who enter into the view of Messianic prophecy that has been given above, will have no difficulty in perceiving the justness of the application of this psalm to Christ, notwithstanding its primary import. Like Psalms 2:1-12, it presents (in parts at least) an ideal picture, suggested only and imperfectly realized by the temporary type; an ideal of which we find the germ in 2 Samuel 7:1-29., and the amplification in later prophecy. Further, the title, "For the precentor" (" To the chief musician," A.V), shows that the psalm was used in the temple services, and thus, whatever might be the occasion of its composition, was understood by the Jews of old as having an ulterior meaning. Further, there is possibly (as Delitzsch points out) a reference to the psalm as Messianic in Isaiah 61:1-3, where "the Servant of Jehovah," "the Anointed," gives the "oil of gladness" for mourning; and in Isaiah 9:5, where the words of the psalm," God" (Isaiah 9:6) and "mighty" (Isaiah 9:3) are compounded for a designation of the Messiah; also in Zechariah 12:8, where it is prophesied that in the latter days" the house of David" shall be "as God." The Messianic interpretation is undoubtedly ancient. The Chaldee paraphrast (on Zechariah 12:3) writes, "Thy beauty, O King Messiah, is greater than that of the sons of men." Thy throne, O God, is for ever and ever. Attempts have been made to evade the conclusion that the king is here addressed as "God,"
At any rate, "God" is understood as a vocative in the LXX. as well as in the Epistle, in which the LXX. is quoted;' and in the Chaldee paraphrase, and all ancient versions, it is understood so also. Probably no other interpretation would have been thought of but for the difficulty of supposing an earthly king to be thus addressed. It is to be observed, however, that the other rendering would express essentially the same idea, and be sufficient for the argument. In either case the throne of the SON is represented as God's throne, and eternal. The only difference is that the vocative rendering makes more marked and manifest the ideal view of his subject taken by the psalmist. For it is most unlikely that a bard of the sanctuary, a worshipper of the jealous God of Israel, would have so apostrophized any earthly king except as prefiguring "a greater than Solomon" to come. It is true that kings are elsewhere called "gods" in the plural (as in Psalms 82:6, referred to by our Lord, John 10:35); but the solemn addressing of an individual king by this title is (if the vocative rendering be correct) peculiar to this psalm. The passage (1 Samuel 28:13) adduced in abatement of the significance of the title, where the apparition of Samuel is described by the witch of Endor as "Elohim ascending out of the earth," is not a parallel case. The word "Elohim" has a comprehensive meaning, depending on context for its precise significance. If vocatively used in a solemn address to a king sitting upon an everlasting throne, it surely implies the assigning of Divine honors to the king so addressed. In this case still more is implied than in Psalms 2:1-12., where the King is spoken of as God's Son, enthroned on Zion, the Son being here addressed as himself "Elohim." It may be that the inspiring Spirit suggested language to the psalmist beyond his own comprehension at the time of utterance (see 1 Peter 1:10, 1 Peter 1:11). It may be added that the ultimate Messianic reference of the expression is confirmed by Isaiah 9:6, where the title El-Gibber ("Mighty God," A.V) distinctly used of God himself in Isaiah 10:21 (cf. Deuteronomy 10:17; Jeremiah 32:18; Nehemiah 9:32; Psalms 24:8), is applied to the Messiah. A scepter of righteousness is the scepter of thy kingdom. In this and the following clause is expressed the important idea that the ideal throne of the SON is founded on righteousness, whence comes also his peculiar unction with "the oil of gladness." Only so far as Solomon or other theocratic kings exemplified the Divine righteousness, did they approach the ideal position assigned to the Son. cf. the latter part of Isaiah 10:14 in the original promise, 2 Samuel 7:1-29., and especially 2 Samuel 23:1-39. 3, etc., in the "last words of David." Observe also the prominence of the idea in Psalms 72:1-20. and in later prophecy (cf. Isaiah 9:7; Isaiah 11:2, etc). Therefore, God, even thy God. The first "God" here may be again in the vocative, as in the preceding verse, or it may be as the A.V. takes it (el. Psalms 43:4; Psalms 1:1-6.7). Hath anointed thee with the oil of gladness above thy fellows. The primary reference is, not to the king's coronation (as in Psalms 89:20), but to unction as symbolical of blessing and joy, connected with the custom of anointing the head at feasts (cf. Deuteronomy 28:40; Psalms 23:1-6. 5; Psalms 92:10; Song of Solomon 1:12; Matthew 6:17). "Thy fellows," in its original reference, seems most naturally to mean "thy associates in royalty," "other kings;" cf. Psalms 79:1-13 :27, "I will make him my Firstborn, higher than the kings of the earth." Or it might mean the companions of the bridegroom, the παρανύμφιοι. The latter reference lends itself readily to the fulfillment in Christ, the Bridegroom of the Church, whose παρανύμφιοι the redeemed are; themselves also being, after their measure, χριστοί (cf. 1 John 2:20, 1 John 2:27). But they are also made "kings and priests unto God" by Christ (Revelation 1:6; Revelation 5:10); so that either of the supposed original references may be shown to be typical, if it be thought necessary to find a definite fulfillment of all the details of the address to the theocratic king. The view that in the fulfillment the angels are to be understood as Christ's μετόχοι is inadmissible. There is nothing in the psalm to suggest the thought of them, nor does the way in which they are contrasted with the SON in this chapter admit of their being here spoken of as his μετόχοι. Men, in the next chapter, are so spoken of.