ヘブライ人への手紙 1:9

聖書日本語

9 あなたは義を愛し、不法を憎まれた。それゆえに、神、あなたの神は、喜びのあぶらを、／あなたの友に注ぐよりも多く、あなたに注がれた」／と言い、

Bible Verse Review
  from Treasury of Scripure Knowledge

loved: Hebrews 7:26, Psalms 11:5, Psalms 33:5, Psalms 37:28, Psalms 40:8, Psalms 45:7, Isaiah 61:8

hated: Psalms 119:104, Psalms 119:128, Proverbs 8:13, Amos 5:15, Zechariah 8:17, Romans 12:9, Revelation 2:6, Revelation 2:7, Revelation 2:15

thy God: Psalms 89:26, John 20:17, 2 Corinthians 11:31, Ephesians 1:3, 1 Peter 1:3

anointed: Psalms 2:2, Psalms 2:6, *marg. Psalms 89:20, Isaiah 61:1, Luke 4:18, John 1:41, John 3:34, Acts 4:27, Acts 10:38

oil: Psalms 23:5, Isaiah 61:3, Romans 15:13, Galatians 5:22

thy fellows: Hebrews 2:11, 1 Corinthians 1:9, 1 John 1:3

Reciprocal: Exodus 30:25 - an holy Numbers 7:43 - mingled with oil Numbers 18:8 - by reason 1 Samuel 16:13 - the Spirit 2 Kings 11:12 - anointed him 2 Chronicles 9:8 - to do judgment Psalms 72:1 - Give Psalms 97:2 - righteousness Psalms 104:15 - oil to make his Proverbs 29:14 - his throne Proverbs 31:9 - General Isaiah 16:5 - judging Isaiah 32:1 - king Isaiah 42:6 - called Isaiah 45:5 - the Lord Isaiah 51:13 - that hath Jeremiah 33:15 - and he Lamentations 5:19 - thy throne Daniel 9:24 - and to anoint Zechariah 4:14 - These Luke 2:26 - the Lord's Romans 7:15 - what I hate Hebrews 1:4 - so 1 John 2:20 - ye have 1 John 2:29 - he is

Gill's Notes on the Bible

Thou hast loved righteousness, and hated iniquity,.... 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 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".

Barnes' Notes on the Bible

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 Psalms 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 Leviticus 8:12; Numbers 3:3; 1 Samuel 10:1; 2 Samuel 2:7; Psalms 2:2; Isaiah 61:1; Acts 4:27; Acts 10:38; Note, Matthew 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.

Clarke's Notes on the Bible

Verse Hebrews 1:9. 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, 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, 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, οχριστος, 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, &c.