Commentary on Hebrews and the Catholic Epistles John Calvin
CHAPTER 1
by another argument that Christ is above the angels, and that is because the angels are bidden to worship him. (Psalm 97:7.) It hence follows that he is their head and Prince. But it may seem unreasonable to apply that to Christ which is spoken of God only. Were we to answer that Christ is the eternal God, and therefore what belongs to God may justly be applied to him, it would not perhaps be satisfactory to all; for it would avail but little in proving a doubtful point, to argue in this case from the common attributes of God.
The subject is Christ manifested in the flesh, and the Apostle expressly says, that the Spirit thus spoke when Christ was introduced into the world; but this would not have been said consistently with truth except the manifestation of Christ be really spoken of in the Psalm. And so the case indeed is; for the Psalm commences with an exhortation to rejoice; nor did David address the Jews, but the whole earth, including the islands, that is, countries beyond the sea. The reason for this joy is given, because the Lord would reign. Further, if you read the whole Psalm, you will find nothing else but the kingdom of Christ, which began when the Gospel was published; nor is the whole Psalm anything else but a solemn decree, as it were, by which Christ was sent to take possession of His kingdom. Besides, what joy could arise from His kingdom, except it brought salvation to the whole world, to the Gentiles as well as to the Jews? Aptly then does the Apostle say here, that he was introduced into the world, because in that Psalm what is described is his coming to men.
The Hebrew word, rendered angels, is Elohim --- gods; but there is no doubt but that the Prophet speaks of angels; for the meaning is, that there is no power so high but must be in subjection to the authority of this king, whose advent was to cause joy to the whole world.
Heb 1:7-9
Hebrews 1:7-9
7. And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire.
7. Et ad angelos quidem dicit, Qui facit angelos suos spiritus et ministros suos flamman ignis.
8. But unto the Son he saith, Thy throne, O God, is for ever and ever: a scepter of righteousness is the scepter of thy kingdom.
8. Ad Filium vero, Thronus tuus, O Deus, in seculum seculi; virga directionis, virga regni tui:
9. Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows.
9. Dilexisti justitiam et odisti iniquitatem; propterea unxit te Deus tuus oleo laetitiae prae consortibus tuis.
7. And to the angels, etc. To the angels means of the angels. But the passage quoted seems to have been turned to another meaning from what it appears to have; for as David is there describing the manner in which we see the world