And again, when he bringeth or introduceth [1], etc. He now proves 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.

Footnotes

1 - See [4]Appendix C.

And again - Margin, "When he bringeth in again." The proper construction of this sentence probably is, "But when, moreover, he brings in," etc. The word "again" refers not to the fact that the Son of God is brought "again" into the world, implying that he had been introduced before; but it refers to the course of the apostle's argument, or to the declaration which is made about the Messiah in another place. "The name Son is not only given to him as above, but also in another place, or on another occasion when he brings in the first-begotten into the world." "When he bringeth in." When he introduces. So far as the "language" here is concerned this might refer to the birth of the Messiah, but it is evident from the whole connection that the writer means to refer to something that is said in the Old Testament. This is plain because the passage occurs among quotations designed to prove a specific point - that the Son of God, the Author of the Christian system, was superior to the angels.
A declaration of the writer here, however true and solemn, would not have answered the purpose. A "proof-text" was missing; a text which would be admitted by those to whom he wrote to bear on the point under consideration. The meaning then is, "that on another occasion different from those to which he had referred, God, when speaking of the Messiah, or when introducing him to mankind, had used language showing that he was superior to the angels." The meaning of the phrase, "when he bringeth in," therefore, I take to be, when he introduces him to people; when he makes him known to the world - to wit, by the declaration which he proceeds immediately to quote. "The first-begotten." Christ is called the "first-begotten," with reference to his resurrection from the dead, in Revelation 1:5, and Colossians 1:18. It is probable here, however, that the word is used, like the word "first-born," or "first-begotten" among the Hebrews, by way of eminence.
As the first-born was the principal heir, and had special privileges, so the Lord Jesus Christ sustains a similar rank in the universe of which God is the Head and Father; see notes on John 1:14, where the word "only-begotten" is used to denote the dignity and honor of the Lord Jesus. "Into the world." When he introduces him to mankind, or declares what he is to be. "He saith, And let all the angels of God worship him." Much difficulty has been experienced in regard to this quotation, for it cannot be denied that it is intended to be a quotation. In the Septuagint these very words occur in Deuteronomy 32:43, where they are inserted in the Song of Moses. But they are not in the Hebrew, nor are they in all the copies of the Septuagint. The Hebrew is, "Rejoice, O ye nations with his people; for he will avenge the blood of his servants, and will render vengeance to his adversaries." The Septuagint is, "Rejoice ye heavens with him; and let all the angels of God worship him. Let the nations rejoice with his people, and let all the sons of God be strong in him, for he has avenged the blood of his sons." But there are objections to our supposing that the apostle had this place in his view, which seem to me to settle the matter.
(1) one is, that the passage is not in the Hebrew; and it seems hardly credible that in writing to Hebrews, and to those residing in the very country where the Hebrew Scriptures were constantly used, he should adduce as a proof-text on an important doctrine what was not in their Scriptures.
(2) a second is, that it is omitted in all the ancient versions except the Septuagint.
(3) a third is, that it is impossible to believe that the passage in question in Deuteronomy had any reference to the Messiah. It does not relate to his "introduction" to the world. It would not occur to any reader that it had any such reference. The context celebrates the victory over the enemies of Israel which God will achieve. After saying that "his arrows would be drunk with blood, and that his sword would devour flesh with the blood of the slain and of captives, from the time when he began to take vengeance on an enemy," the Septuagint (not the Hebrew) immediately asserts, "let the heavens rejoice at the same time with him, and let all the angels of God worship him." That is, "Let the inhabitants of the heavenly world rejoice in the victory of God over the enemies of his people, and let them pay their adoration to him." But the Messiah does not appear to be alluded to anywhere in the context; much less described as "introduced into the world."
There is, moreover, not the slightest evidence that it was ever supposed by the Jews to have any such reference; and though it might be said that the apostle merely quoted "language" that expressed his meaning - as we often do when we are familiar with any well-known phrase that will exactly suit our purpose and convey an idea - yet it should be remarked that this is not the way in which this passage is quoted. It is a "proof-text," and Paul evidently meant to be understood as saying that that passage had a "fair" reference to the Messiah. It is evident, moreover, that it would be admitted to have such a reference by those to whom he wrote. It is morally certain, therefore, that this was not the passage which the writer intended to quote. The probability is, that the writer here referred to Psalm 97:7, (in the Septuagint Psalm 96:7). In that place, the Hebrew is, "worship him, all ye gods" כל אלהים kaal 'elohiym - "all ye 'elohiym."
In the Septuagint it is, "Let all his angels worship him;" where the translation is literal, except that the word "God" - "angels of God" - is used by the apostle instead of "his" - "all his angels" - as it is in the Septuagint. The word "gods" - אלהים 'elohiym - is rendered by the word "angels" - but the word may have that sense. Thus, it is rendered by the Septuagint; in Job 20:15; and in Psalm 8:6; Psalm 137:1. It is well known that the word אלהים 'elohiym may denote "kings" and "magistrates," because of their rank and dignity; and is there anything improbable in the supposition that, for a similar reason, the word may be given also to "angels"? The fair interpretation of the passage then would be, to refer it to "angelic beings" - and the command in Psalm 97:1-12 is for them to do homage to the Being there referred to. The only question then is, whether the Psalm can be regarded properly as having any reference to the Messiah? Did the apostle fairly and properly use this language as referring to him? On this we may remark:
(1) That the fact that he uses it thus may be regarded as proof that it would be admitted to be proper by the Jews in his time, and renders it probable that it was in fact so used.
(2) two Jewish Rabbis of distinction - Rashi and Kimchi - affirm that all the Psalm Psalm. 93-101 are to be regarded as referring to the Messiah. Such was, and is, the opinion of the Jews.
(3) there is nothing in the Psalm which forbids such a reference, or which can be shown to be inconsistent with it. Indeed the whole Psalm might be taken as beautifully descriptive of the "introduction" of the Son of God into the world, or as a sublime and glorious description of his advent. Thus, in Hebrews 1:1, the earth is called on to rejoice that the Lord reigns. In Hebrews 1:2-5, he is introduced or described as coming in the most magnificent manner - clouds and darkness attend him; a fire goes before him; the lightnings play; and the hills melt like wax - a sublime description of his coming, with appropriate symbols, to reign, or to judge the world. In Hebrews 1:6, it is said that all people shall see his glory; in Hebrews 1:7, that all who worship graven images shall be confounded, and "all the angels are required to do him homage;" and in Hebrews 1:8-12, the effect of his advent is described as filling Zion with rejoicing, and the hearts of the people of God with gladness. It cannot be proveD, therefore, that this Psalm had no reference to the Messiah; but the presumption is that it had, and that the apostle has quoted it not only as it was usually regarded in his time, but as it was designed by the Holy Ghost. If so, then it proves, what the writer intended, that the Son of God should be adored by the angels; and of course that he was superior to them. It proves also more. Whom would God require the angels to adore? A creature? A man? A fellow-angel? To ask these questions is to answer them. He could require them to worship none but God, and the passage proves that the Son of God is divine.

And again, when he bringeth in the firstbegotten - This is not a correct translation of the Greek, Ὁταν δε παλιν εισαγαγῃ τον πρωτοτοκον εις την οικουμενην· But when he bringeth again, or the second time, the first-born into the habitable world. This most manifestly refers to his resurrection, which might be properly considered a second incarnation; for as the human soul, as well as the fullness of the Godhead bodily, dwelt in the man, Christ Jesus on and during his incarnation, so when he expired upon the cross, both the Godhead and the human spirit left his dead body; and as on his resurrection these were reunited to his revivified manhood, therefore, with the strictest propriety, does the apostle say that the resurrection was a second bringing of him into the world.
I have translated οικουμενη the habitable world, and this is its proper meaning; and thus it is distinguished from κοσμος, which signifies the terraqueous globe, independently of its inhabitants; though it often expresses both the inhabited and uninhabited parts. Our Lord's first coming into the world is expressed by this latter word, Hebrews 10:5 : Wherefore when he cometh into the world, διο εισερχομενος εις τον κοσμον, and this simply refers to his being incarnated, that he might be capable of suffering and dying for man. But the word is changed on this second coming, I mean his resurrection, and then οικουμενη is used; and why? (fancy apart) because he was now to dwell with man; to send his gospel everywhere to all the inhabitants of the earth, and to accompany that Gospel wherever he sent it, and to be wherever two or three should be gathered together in his name. Wherever the messengers of Jesus Christ go, preaching the kingdom of God, even to the farthest and most desolate parts of the earth where human beings exist, there they ever find Christ; he is not only in them, and with them, but he is in and among all who believe on him through their word.
Let all the angels of God worship him - The apostle recurs here to his former assertion, that Jesus is higher than the angels, Hebrews 1:4, that he is none of those who can be called ordinary angels or messengers, but one of the most extraordinary kind, and the object of worship to all the angels of God. To worship any creature is idolatry, and God resents idolatry more than any other evil. Jesus Christ can be no creature, else the angels who worship him must be guilty of idolatry, and God the author of that idolatry, who commanded those angels to worship Christ.
There has been some difficulty in ascertaining the place from which the apostle quotes these words; some suppose Psalm 97:7 : Worship him, all ye gods; which the Septuagint translate thus: Προσκυνησατε αυτῳ, παντες αγγελοι αυτου· Worship him, all ye his angels; but it is not clear that the Messiah is intended in this psalm, nor are the words precisely those used here by the apostle. Our marginal references send us with great propriety to the Septuagint version of Deuteronomy 32:43, where the passage is found verbatim et literatim; but there is nothing answering to the words in the present Hebrew text. The apostle undoubtedly quoted the Septuagint, which had then been for more than 300 years a version of the highest repute among the Jews; and it is very probable that the copy from which the Seventy translated had the corresponding words. However this may be, they are now sanctioned by Divine authority; and as the verse contains some singular additions, I will set it down in a parallel column with that of our own version, which was taken immediately from the Hebrew text, premising simply this, that it is the last verse of the famous prophetic song of Moses, which seems to point out the advent of the Messiah to discomfit his enemies, purify the land, and redeem Israel from all his iniquities.
Deuteronomy 32:43, from the Hebrew Deuteronomy 32:43, from the Septuagint - Rejoice, ye heaven, together with him; and let all the Rejoice, O ye nations, with angels of God worship him. Rejoice, ye Gentiles, with his people his people; and let the children of God be strengthened for he will avenge in him; for he will avenge the blood of his children; the blood of his servants; - and will render he will avenge, and will repay judgment to his adver- vengeance to his adversaries: - and saries; and those who hate him will he recompense: will be merciful to his land and to his people and the Lord will purge the land of his people
This is a very important verse; and to it, as it stands in the Septuagint, St. Paul has referred once before; see Romans 15:10. This very verse, as it stands now in the Septuagint, thus referred to by an inspired writer, shows the great importance of this ancient version; and proves the necessity of its being studied and well understood by every minister of Christ. In Romans 3 there is a large quotation - from Psalm 14:1-7 :, where there are six whole verses in the apostle's quotation which are not found in the present Hebrew text, but are preserved in the Septuagint! How strange it is that this venerable and important version, so often quoted by our Lord and all his apostles, should be so generally neglected, and so little known! That the common people should be ignorant of it, is not to be wondered at, as it has never been put in an English dress; but that the ministers of the Gospel should be unacquainted with it may be spoken to their shame.

(7) And (l) again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him.
(7) He proves and confirms the dignity of Christ revealed in the flesh, by these six evident testimonies by which it appears that he far surpasses all angels, so much so that he is called both Son, and God in (Hebrews 1:5-8, Hebrews 1:10, Hebrews 1:13).
(l) The Lord was not content to have spoken it once, but he repeats it in another place.

And again, when he bringeth the first begotten into the world;.... By "the first begotten" is meant Christ. This is a name given him in the Old Testament, and is what the Hebrews were acquainted with, and therefore the apostle uses it; it is in Psalm 89:27 from whence it seems to be taken here, and which the ancient Jews (u) acknowledge is to be understood of the Messiah; who, as the Son of God, is the only begotten of the Father, and was begotten from eternity, as before declared, and before any creature had a being, and therefore called the firstborn of every creature, Colossians 1:15 and is sometimes styled the first begotten from the dead; he rose the first in time, and is the first in causality and dignity: and he may be called the firstborn, with respect to the saints, who are of the same nature with him, and are partakers of the divine nature, and are adopted into the family of God, though they are not in the same class of sonship with him; and the bringing of him into the world may refer to his second coming, for this seems agreeable from the natural order of the words, which may be rendered, "when he shall bring again", &c. that is, a second time, and from Psalm 97:1 from whence the following words are cited; and from the glory he shall then have from the angels, who will come with him, and minister to him; and not to his resurrection from the dead, when he was exalted above angels, principalities, and powers; though, as we read the words, they seem to regard his first coming in to this habitable world, at his incarnation and birth, when he was attended with angels, and worshipped by them, according to the order of God the Father, as follows:
he saith, and let all the angels of God worship him; these words are cited from Psalm 97:7 where the angels are called Elohim, gods. So Aben Ezra on the place observes, that there are some (meaning their doctors) who say, that "all the gods are the angels"; and Kimchi says, that the words are not imperative, but are in the past tense, instead of the future,
all the angels have worshipped him; that is, they shall worship him; as they have done, so they will do. According to our version, they are called upon to worship God's firstborn, his only begotten Son, with a religious worship and adoration, even all of them, not one excepted; which shows, that Christ, as the first begotten, is the Lord God, for he only is to be served and worshipped; and that if angels are to worship him, men ought; and that angels are not to be worshipped, and that Christ is preferable to them; and the whole sets forth the excellency and dignity of his person. Philo the Jew (w) often calls the Logos, or Word of God, his first begotten.
(u) Shemot Rabba, sect. 19. fol. 104. 4. (w) De Agricultura, p. 195. De Confus. Ling. p. 329, 341. Somniis, p. 597.

And--Greek, "But." Not only this proves His superiority, BUT a more decisive proof is Psalm 97:7, which shows that not only at His resurrection, but also in prospect of His being brought into the world (compare Hebrews 9:11; Hebrews 10:5) as man, in His incarnation, nativity (Luke 2:9-14), temptation (Matthew 4:10-11), resurrection (Matthew 28:2), and future second advent in glory, angels were designed by God to be subject to Him. Compare 1-Timothy 3:16, "seen of angels"; God manifesting Messiah as one to be gazed at with adoring love by heavenly intelligences (Ephesians 3:10; 2-Thessalonians 1:9-10; 1-Peter 3:22). The fullest realization of His Lordship shall be at His second coming (Psalm 97:7; 1-Corinthians 15:24-25; Philippians 2:9). "Worship Him all ye gods" ("gods," that is, exalted beings, as angels), refers to God; but it was universally admitted among the Hebrews that God would dwell, in a peculiar sense, in Messiah (so as to be in the Talmud phrase, "capable of being pointed to with the finger"); and so what was said of God was true of, and to be fulfilled in, Messiah. KIMCHI says that the ninety-third through the hundred first Psalm contain in them the mystery of Messiah. God ruled the theocracy in and through Him.
the world--subject to Christ (Hebrews 2:5). As "the first-begotten" He has the rights of primogeniture (Romans 8:29); Colossians 1:15-16, Colossians 1:18). In Deuteronomy 32:43, the Septuagint has, "Let all the angels of God worship Him," words not now found in the Hebrew. This passage of the Septuagint may have been in Paul's mind as to the form, but the substance is taken from Psalm 97:7. The type David, in the Psalm 89:27 (quoted in Hebrews 1:5), is called "God's first-born, higher than the kings of the earth"; so the antitypical first-begotten, the son of David, is to be worshipped by all inferior lords, such as angels ("gods," Psalm 97:7); for He is "King of kings and Lord of lords" (Revelation 19:16). In the Greek, "again" is transposed; but this does not oblige us, as ALFORD thinks, to translate, "when He again shall have introduced," &c., namely, at Christ's second coming; for there is no previous mention of a first bringing in; and "again" is often used in quotations, not to be joined with the verb, but parenthetically ("that I may again quote Scripture"). English Version is correct (compare Matthew 5:33; Greek, John 12:39).

And again - That is, in another scripture. He - God. Saith, when he bringeth in his first - begotten - This appellation includes that of Son, together with the rights of primogeniture, which the first - begotten Son of God enjoys, in a manner not communicable to any creature. Into the world - Namely, at his incarnation. He saith, Let all the angels of God worship him - So much higher was he, when in his lowest estate, than the highest angel. Psalm 97:7.