256
θρόνος σου, ὁ Θεὸς, εἰς τὸν αἰῶνα τοῦ αἰῶνος 1: ῥάβδος εὐθύτητος ἡ
Ν 6 ο. 'ἠγάπησας δικαιοσύνην, καὶ
ἐμίσησας ἀνομίαν - διὰ τοῦτο ἔχρισέ σε ὁ Θεὸς, ὁ Θεός σου, ἔλαιον
k Ps. οἩ, 25. ἀγαλλιάσεως παρὰ τοὺς μετόχους gov.” το. * Καὶ, “Σὺ κατ᾽ ἀρχὰς,
1 Insert και with RABD*E*M, 17. 2T.R. in DEKLP αἱ fere omn; η paBSos ευθ. ραβδος with ΑΒΜ. ϑαυτου in ΜΒ; σου in ADEKLMP.
ever and ever,” “to all eternity.” Cf. Eph. ill, 21, εἰς πάσας τ. γενεὰς τοῦ αἰῶνος τ. αἰώνων, and the frequent εἰς τ. αἰῶνας τ. αἰώνων. See others in Vaughan or Con- cordance. ‘* The aim of all these varie- ties of expression is the same; to heap up masses of time as an approximation to the conception of eternity” (Vaughan). καὶ ἡ ῥάβδος τῆς εὐθύτητος ῥάβδος τ. βασιλείας σου. The less strongly attested reading [see notes] gives the better sense: The sceptre of thy kingdom is a sceptre of uprightness. The well - attested reading gives the sense: ‘‘The sceptre of uprightness is the sceptre of thy kingdom”. The ever- lasting dominion affirmed in the former clause is now declared to be a righteous rule. An assurance of this is given in the the further statement.
Ver. 9. ἠγάπησας δικαιοσύ- νην . “Thou lovedst righteous- ness and didst hate lawlessness, therefore God, thy God, anointed thee with oil of gladness above thy fellows.” The quotation is verbatim from LXX of Ps. xly. 8 [the Alexand. text reads ἀδικίαν in place of ἀνομίαν, so that the
author used a text not precisely in agreement with that of Cod: Alex. ο. Weiss]. The anointing as King is
here said to have been the result [διὰ τοῦτο] of his manifestation of qualities fitting him to rule as God’s representative, namely, love of right and hatred of iniquity. [ἀνομία is used in 1 John iii. 4, as the synonym and definition of ἁμαρτία. ἡ ἁμαρτία ἐστὶν ἡ ἀνομία. It is contrasted with δικαιοσύνῃ in 2 Cor. vi, 14, τίς yap μετοχὴ δικαιοσύνῃ καὶ dvopia;] It is the Messiah’s love of righteousness as manifested in His earthly life which entitles Him to so- vereignty. ὁ Θεός is taken as a vo- cative here, as in ver. 8, by Liinemann, Weiss and others; and ὁ Θεός σου as the direct nom. to ἔχρισε. Westcott thinks that the ἔλαιον ἀγαλλ. re- fers “ποῖ to the solemn anointing to royal dignity but to the festive anointing
psalm is doubtful.
on occasions of rejoicing ”. So Alford. Davidson, on the other hand, says: ‘As Kings were anointed when called to the throne, the phrase means made King”. So, too, Weiss and von Soden. But the psalm is not a coronation ode, but an epithalamium ; the epithalamium, in- deed, of the ideal King, but still a festive marriage song (vv. 10-17), to which the festal ἔλαιον ἄγαλ. is appropriate. The oil of exultation is the oil expressive of intense joy (cf. ver. 15 of the psalm). The only objection to this view is that God is said to be the anointer, but this has its parallel in Ps. xxili. 5.; and throughout Ps. xlv. God is considered the originator of the happiness depicted (cf. ver. 2). Whether the marriage re-
‘joicings are here to be applied to the
Messiah in terms of vv. 16 and 17 of the The verse is cited probably for the sake of the note of superiority contained in παρὰ τοὺς μετόχους σου. In the psalm the μέτοχοι are hardly other Kings; rather the companions and counsellors of the young King. In the Messianic applica- tion they are supposed by Bleek, Pierce, Alford, Davidson, Peake, etc., to be the angels. It seems preferable to keep the term indefinite as indicating generally the supremacy of Christ (cf. Ps. xlv. 2). --[παρά ‘From the sense of (1) beside, parallel to, comes that of (2) in compari- son with; and so (3) in advantageous