Heb 1:10-12 | Barnes | STEP | Verse 10. 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 . "Unto the Son he saith, ( ,) Thy throne, etc.--and ( ) 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 JEHOVAH 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 JEHOVAH, 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 . 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 JEHOVAH is intended. This is apparent on the face of the Psalm, and particularly because the name JEHOVAH is introduced , 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 this Psalm did not design that the Messiah should be the subject 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 peculiarly applicable to him. Suppose, for example, that the Psalmist, , 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 fact that God would arise and have mercy upon Zion, ( ,) that the heathen would fear the name of the Lord, and all the kings of the earth would see his glory, ( ,) and that when the Lord should build up Zion he would appear in his glory, . 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 , 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, which the Saviour applies to himself, in . The passage then quoted by the apostle ( ) 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, . (4.) Paul applies this language to the Messiah, in accordance with the doctrine which he had stated, ( ,) 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 occurings 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" συκυριε are not in the Hebrew of the Psalm, though they are in the Septuagint. In the Hebrew, in the Psalm, ( ,) it is an address to God--"I said, O my God"-- --but there can be no doubt that the Psalmist meant to address JEHOVAH, and that the word God is used in its proper sense, denoting divinity. See , of the Psalm. In the beginning . See . When the world was made. Comp. , 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 art 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 . The word hands is used, because it is by the hands that we usually perform any work. (a) "Thou Lord"

Hebrews 1:10-12

Verse 10. 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 JEHOVAH 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 JEHOVAH, 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 Ps 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 JEHOVAH is intended. This is apparent on the face of the Psalm, and particularly because the name JEHOVAH is introduced Ps 102:1,12, 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 this Psalm did not design that the Messiah should be the subject 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 peculiarly applicable to him. Suppose, for example, that the Psalmist, Ps 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 fact that God would arise and have mercy upon Zion, (Ps 102:13,14,) that the heathen would fear the name of the Lord, and all the kings of the earth would see his glory, (Ps 102:15,) and that when the Lord should build up Zion he would appear in his glory, Ps 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 Ps 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 Lk 4:17-21. The passage then quoted by the apostle (Ps 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, Ps 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 occurings 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" συκυριε are not in the Hebrew of the Psalm, though they are in the Septuagint. In the Hebrew, in the Psalm, (Ps 102:24,) it is an address to God--"I said, O my God"-- --but there can be no doubt that the Psalmist meant to address JEHOVAH, and that the word God is used in its proper sense, denoting divinity. See Ps 102:1,12, of the Psalm.

In the beginning. See Gen 1:1. When the world was made. Comp. Jn 1:1, 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 art 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.

(a) "Thou Lord" Ps 102:25 Verse 11. They shall perish. That is, the heavens and the earth. They shall pass away; or they shall be destroyed. Probably no more is meant by the phrase here, than that important changes will take place in them, or than that they will change their form, Still, it is not possible to foresee what changes may yet take place in the heavenly bodies, or to say that the present universe may not at some period be destroyed, and be succeeded by another creation still more magnificent. He that created the universe by a word, can destroy it by a word; and he that formed the present frame of nature can cause it to be succeeded by another, not less wonderful and glorious. The Scriptures seem to hold out the idea, that the present frame of the universe shall be destroyed. See 2Pet 3:10-13; Mt 24:35.

But thou remainest. Thou shalt not die, or be destroyed, What a sublime thought! The idea is, that though the heavens and earth should suddenly disappear, or though they should gradually wear out and become extinct, yet there is one infinite Being who remains unaffected, and unchanged. Nothing can reach or disturb him. All these changes shall take place under his direction, and by his command. See Lev 20:11. Let us not be alarmed, then, at any revolution. Let us not fear, though we should see the heavens rolled up as a scroll, and the stars falling from their places. God, the Creator and Redeemer, presides over all. He is unchanged, He ever lives; and though the universe should pass away, it will be only at his bidding, and under his direction.

And they all shall wax old. Shall grow or become old. The word wax is an old Saxon word, meaning to grow, or increase, or become. The heavens here are compared with a garment-meaning, that as that grows old and decays, so it will be with the heavens, and the earth. The language is evidently figurative; and yet who can tell how much literal truth there may be couched under it? Is it absurd to suppose that that sun which daily sends forth so many countless millions of beams of light over the universe, may, in a course of ages, become diminished in its splendour, and shine with feeble lustre? Can there be constant exhaustion, a constant burning like that, and yet no tendency to decay at some far distant period? Not unless the material for its splendour shall be supplied from the boundless resources of the Great Source of Light--God; and when he shall choose to with. hold it, even that glorious sun must be dimmed of its splendour, and shine with enfeebled beams.

(*) "wax old" "shall become old" Verse 12. And as vesture, A garment;--literally something thrown around--περιβολαιον,--and denoting properly the outer garment, the cloak or mantle. Mt 5:40.

Shalt thou fold them up. That is, the heavens. They are represented in the Scriptures as an expanse, or something spread out, (Heb. in Gen 1:7;) and a curtain, or tent, (Isa 40:22,) and as a scroll that might be spread out or rolled up like a book or volume, Isa 34:4, Rev 6:14. Here they are represented as a garment or mantle that might be folded up--language borrowed from folding up and laying aside garments that are no longer fit for use.

And they shall be changed. That is, they shall be exchanged for others, or they shall give place to the new heavens and the new earth. 2Pet 3:13. The meaning is, that the present form of the heavens and the earth is not to be permanent, but is to be succeeded by others, or to pass away, but that the Creator is to remain the same.

Thou art the same. Thou wilt not change.

And thy years shall not fail. Thou wilt exist for ever unchanged. What could more clearly prove that he of whom this is spoken is immutable? Yet it is indubitably spoken of the Messiah, and must demonstrate that he is divine. These attributes cannot be conferred on a creature; and nothing can be clearer, than that he who penned the epistle believed that the Son of God was divine.