Yet to which of the angels
This phrase emphasizes the unique status of Christ compared to the angels. In the Greek, "angels" (ἄγγελοι, angeloi) refers to messengers or servants of God. Historically, angels were revered as powerful beings, but this rhetorical question underscores that none were ever given the honor bestowed upon Christ. This sets the stage for understanding Christ's superiority and divine sonship, which is a central theme in Hebrews.

did He ever say
The phrase points to the divine authority and the spoken word of God. The Greek verb "λέγω" (lego) implies a definitive and authoritative declaration. This highlights the fact that God's promises and declarations are unique and specific, reserved for His Son, and not for any angelic being. It underscores the importance of divine speech in the unfolding of God's redemptive plan.

Sit at My right hand
This is a direct quotation from Psalm 110:1, a messianic psalm. The "right hand" is a position of power and authority, signifying honor and sovereignty. In the ancient Near Eastern context, sitting at the right hand of a king was a place of highest honor. This phrase affirms Christ's exalted position and His role as co-regent with God, a status never attributed to angels.

until I make Your enemies a footstool for Your feet
The imagery of a "footstool" comes from ancient practices where a conquered king would be made to bow before the victor, symbolizing total subjugation. The Greek word "ὑποπόδιον" (hypopodion) conveys this imagery of complete defeat. This phrase speaks to the ultimate victory of Christ over all His enemies, including sin and death, and the eschatological hope of His reign. It reassures believers of the certainty of Christ's triumph and the fulfillment of God's promises.

(13) But to which of the angels.--The final appeal is made to that Psalm which more frequently than any other is quoted in reference to Christ, and which we have already seen to be the source of all the New Testament references to the Saviour's session at the right hand of God. It is not necessary to say much here respecting Psalms 110, to which so many allusions will be made in the course of this Epistle. That it was regularly understood by the Jews of our Lord's time to be a Messianic Psalm is clear both from Matthew 22:43-44, and from the independent notices which we possess. Most probably, it stands alone amongst the Psalms as being simply prophetic: the words of Hebrews 1:1 have never been addressed either to angels or to an earthly king. On the special words of the quotation see Hebrews 1:3.

Said he at any time.--Better, hath He ever said.

Until I make . . .--Literally, until I shall have made Thine enemies a footstool of Thy feet.

Verse 13. - But to which of the angels said he (properly, hath he said) at any time, Sit on my right hand, until I make thine enemies thy footstool? A final and crowning quotation is thus adduced, in the form in which the first quotation referring to the SON (ver. 5) had been introduced, to complete the view of his superiority to the angels. The quotation is from Psalm 110, the reference of which to the Messiah is settled beyond controversy to Christian believers, not only by its being quoted or alluded to more frequently than any other psalm with that reference in the New Testament (Acts 2:34; Acts 7:55, 56; Romans 8:34; Ephesians 1:20-22; 1 Peter 3:22; Hebrews 1:3, 13, 14; Hebrews 8:1; Hebrews 10:12, 13), and by the introduction of its language into the Church's earliest Creeds, but also by the authority of our Lord himself, as recorded by all the three synoptical evangelists (Matthew 22:41; Mark 12:35; Luke 20:41). Hence readers of this Commentary will not require a confutation of the arguments of any modern rationalistic critics who have disputed the Messianic meaning of the psalm. Their arguments rest really on their a priori denial of a "spirit of prophecy" in the psalms generally; in their refusal to recognize, what the later prophets recognized, an unfulfilled ideal in what the psalmists wrote of theocratic kings. Let us once recognize this, and we shall perceive in this psalm peculiar marks of the spirit of prophecy, reaching beyond any contemporary fulfillment, not only in the assignment to the King of a seat at the right hand of the heavenly throne, but also in his remarkable designation as a "Priest after the order of Melchizedek," of which more will be said under Hebrews 5. and Hebrews 7. of this Epistle. It is to be observed also how prophets, long after the psalm was written, regarded its ideal as still awaiting fulfillment; e.g. Daniel (Daniel 7:13, etc.), whose vision of the Son of man brought near before the Ancient of days, and having an everlasting dominion given him, is referred to by our Lord (Matthew 26:64) in connection with the psalm, as awaiting fulfillment in himself; and Zechariah (Zechariah 6:12, etc.:, who takes up the idea of the psalm in speaking of the Branch, who was to unite in himself royalty and priesthood. The psalm is entitled, "A psalm of David." Though this title is prefixed to some psalms the contents of which suggest a later date, and is not, therefore, considered proof of authorship, it proves at least the tradition and belief of the Jews when the Hebrew Psalter was arranged in its existing form. But we have in this case evidence in the three Gospels of its universal acceptance as a psalm of David by the Jews in the time of our Lord; and, what is of more weight, of his having himself referred to it as such. The whole point of his argument with the Pharisees depends on the acknowledgment of David being the speaker, as well as of the Messiah being the Person spoken cf. None of the Pharisees thought of disputing either of these premises; they were evidently received as indisputable; nor can it be conceived (as has been irreverently suggested) that our Lord did not thus give his own sanction to their truth. Nor, further, is there in the psalm itself any internal evidence against its Davidic authorship, though, but for the above testimony to the contrary, it might have been the composition of a prophet of David's day, or written by David for use by his people - the term, "my lord," having thus a primary reference to him. In either of these cases we might suppose the original conception of ver. 1 to have been that of David himself being enthroned on Zion at the side of the "King of glory" (Psalm 24.) who had "come in;" while ver. 4 might possibly have been suggested by David's organization of the services of the tabernacle, and by the personal part he took in the ritual when the ark was removed to Zion. Even so, the quotation would answer the purpose of the argument according to the view of the drift of Messianic psalms which has been explained above. But, even independently of the distinct import of our Lord's words, there are reasons (pointed out by Delitzsch) against the supposition of even a primary reference to David in the words, "my lord." Two may be mentioned:

(1) that the assignment of sacerdotal functions to an earthly king is contrary to the whole spirit of the Old Testament;

(2) that God's own throne is elsewhere represented as, not in Zion, but above the heavens. Now, the conclusion thus arrived at, that David himself is speaking throughout the psalm of another than himself, gives a peculiar force to this final quotation, in that the Antitype is distinguished from and raised above the type more evidently than in other Messianic psalms. In others (as we have regarded them) the typical king himself is the primary object in view, though ideally glorified so as to foreshadow One greater than himself; here the typical king seems to have a distinct vision of the Messiah apart from himself, and speaks of him as his lord. It does not follow that David's own position and circumstances did not form a basis for his vision. We perceive traces of them in "the rod of thy strength out of Zion," and in the picture which follows of the submission of heathen kings after warfare and slaughter. But vers. 1 and 4 point still to another than himself whom he foresees in the spirit of prophecy. The psalm begins, literally translated, "The voice [or, 'oracle,' Hebrew נְאֻם] of Jehovah to my lord, Sit thou on my right hand," etc. This sounds like more than a mere echo of Nathan's message, the language being different and still more significant. And that such a vision of a future fulfillment of the promise was not foreign to the mind of David appears from his "last words" (2 Samuel 23:1, etc.), where also the significant word נְאֻס is used. And now, mark what the language of this "oracle" implies - not merely the enthronement of the Son on Zion as God's Vicegerent, but his session at the right hand of God himself, i.e. "at the right hand of the Majesty on high;" God's own throne being ever (as has been said above) regarded as above the heavens, or, if on earth, above the cherubim. Such, then, being the meaning of the "oracle" (and it is the meaning uniformly given it in the New Testament), well may it be adduced as the final and crowning proof of the position above the angels assigned to the SON in prophecy.

Parallel Commentaries ...

But
δὲ (de)
Conjunction
Strong's 1161: A primary particle; but, and, etc.

to
Πρὸς (Pros)
Preposition
Strong's 4314: To, towards, with. A strengthened form of pro; a preposition of direction; forward to, i.e. Toward.

which
τίνα (tina)
Interrogative / Indefinite Pronoun - Accusative Masculine Singular
Strong's 5101: Who, which, what, why. Probably emphatic of tis; an interrogative pronoun, who, which or what.

of the
τῶν (tōn)
Article - Genitive Masculine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

angels
ἀγγέλων (angelōn)
Noun - Genitive Masculine Plural
Strong's 32: From aggello; a messenger; especially an 'angel'; by implication, a pastor.

did [God] ever say:
εἴρηκέν (eirēken)
Verb - Perfect Indicative Active - 3rd Person Singular
Strong's 2046: Probably a fuller form of rheo; an alternate for epo in certain tenses; to utter, i.e. Speak or say.

“Sit
Κάθου (Kathou)
Verb - Present Imperative Middle or Passive - 2nd Person Singular
Strong's 2521: To sit, be seated, enthroned; I dwell, reside. From kata; and hemai; to sit down; figuratively, to remain, reside.

at
ἐκ (ek)
Preposition
Strong's 1537: From out, out from among, from, suggesting from the interior outwards. A primary preposition denoting origin, from, out.

My
μου (mou)
Personal / Possessive Pronoun - Genitive 1st Person Singular
Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.

right hand
δεξιῶν (dexiōn)
Adjective - Genitive Neuter Plural
Strong's 1188: On the right hand, right hand, right. From dechomai; the right side or hand.

until
ἕως (heōs)
Conjunction
Strong's 2193: A conjunction, preposition and adverb of continuance, until.

I make
θῶ (thō)
Verb - Aorist Subjunctive Active - 1st Person Singular
Strong's 5087: To put, place, lay, set, fix, establish. A prolonged form of a primary theo to place.

Your
σου (sou)
Personal / Possessive Pronoun - Genitive 2nd Person Singular
Strong's 4771: You. The person pronoun of the second person singular; thou.

enemies
ἐχθρούς (echthrous)
Adjective - Accusative Masculine Plural
Strong's 2190: Hated, hostile; subst: an enemy. From a primary echtho; hateful; usually as a noun, an adversary.

a footstool
ὑποπόδιον (hypopodion)
Noun - Accusative Neuter Singular
Strong's 5286: A footstool. Neuter of a compound of hupo and pous; something under the feet, i.e. A foot-rest.

for
τῶν (tōn)
Article - Genitive Masculine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Your
σου (sou)
Personal / Possessive Pronoun - Genitive 2nd Person Singular
Strong's 4771: You. The person pronoun of the second person singular; thou.

feet”?
ποδῶν (podōn)
Noun - Genitive Masculine Plural
Strong's 4228: The foot. A primary word; a 'foot'.


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NT Letters: Hebrews 1:13 But which of the angels has he (Heb. He. Hb)