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And of the angels he saith, Who maketh his angels, etc. Here are two quotations from the Psalms; the first from Psalm 104:4, the second from Psalm 45:6, 7. Whether the latter Psalm applied primarily to Solomon or any other king of ancient Israel or not, it seems to us quite clear that it applies to the ideal King, the Messiah. Our text presents additional illustrations of the great superiority of the Son to the angels.

I. THE ANGELS ARE MESSENGERS OF GOD, THE SON IS HIMSELF GOD. They are messengers who execute his behests. "His angels do his commandments, hearkening unto the voice of his word" (cf. Daniel 9:21; Luke 1:19, 26). But the Son is called God by the Father. "Unto the Son he saith, Thy throne, O God, is for ever and ever." Since God the Father thus addresses him he must really be God; for he calls persons and things by names which correspond to their natures. There is a wide interval between the most honored messenger and the only begotten Son and Heir of the Father, between the highest of created beings and the uncreated God.

II. THE ANGELS ARE SERVANTS, THE SON IS THE SOVEREIGN. They are "his ministers." They serve him swiftly and joyfully. All their service is religious in its spirit. Their work is indeed worship. But, however important the nature of their service, however exalted its spirit, however perfect its performance, they are still servants and subjects. But the Son is the Sovereign. The Father saith unto him, "Thy throne, O God, is for ever and ever," etc. The throne and scepter are symbols of royal authority. "All authority hath been given unto me," said our Lord, "in heaven and on earth;" "I sat down with my Father in his throne;" "His kingdom ruleth over all."

III. THE ANGELS SERVE IN THE PHENOMENA AND FORCES OF NATURE, THE SON REIGNS RIGHTEOUSLY IN A SPIRITUAL EMPIRE. "Who maketh his angels winds, and his ministers a flame of fire." These words are variously interpreted. Dean Perowne (on Psalm 104:4) says, "He clothes his messengers with the might, the swiftness, the all-pervading subtlety of wind and fire." Alford's exposition is different: "He makes his messengers winds, i.e. he causes his messengers to act in or by means of the winds; his servants flames of fire, i.e. commissions them to assume the agency or form of flame for his purposes." And Ebrard: "Throughout the New Testament (for example, Romans 8:38; 1 Peter 3:22) the angels, at least a class of them, are regarded as δυνάμεις of God, i.e. as personal creatures furnished with peculiar powers, through whom God works wonders in the kingdom of nature, and whom he accordingly makes to be storm-winds and flames of fire,' in as far as he lets them, so to speak, incorporate themselves with these elements and operations of nature. It is a truth declared in the Holy Scriptures of great speculative importance, that the miracles of nature, for example the lightnings and trumpet-sounds on Sinai, are not wrought immediately and directly by God, the Governor of the world, but are called forth at his will by exalted creatures specially qualified for this work. This position the angels hold; they are there to work terrible wonders in the sphere of nature before the eyes of a yet uncultivated people." But the relation of the Son to man is spiritual, and his rule is supremely righteous. The eighth verse gives us three ideas concerning his government.

1. It is perfectly righteous. "The scepter of uprightness is the scepter of thy kingdom."

(1) His rule over man as an individual is righteous. All his requirements are in harmony with and tend to promote our well-being. In keeping his commandments "there is great reward."

(2) His rule over man in his social relations is righteous. What could be more equitable or more wise than the great rule laid down by our Lord for the regulation of our conduct toward each other? - "All things whatsoever ye would that men should do to you, do ye even so to them."

(3) His rule over man in his relations to God is righteous. He requires us to obey, reverence, and love God. Is it not reasonable and equitable that the most excellent and gracious Being should he loved? that the greatest and most glorious Being should be reverenced? that our Creator, Sustainer, and Sovereign should be obeyed? "The Law is holy, and the commandment is holy and just; and good." His reign is not only equitable, but benevolent.

2. It is perfectly righteous because of his love of righteousness. He reigns in uprightness, not as a matter of policy, but of principle; this grand feature of his government springs from his own infinite affection for righteousness, and the perfect righteousness of his character. "Thou hast loved righteousness, and hated iniquity;" "The righteous Lord loveth righteousness."

3. It is perpetual because it is perfectly righteous. "Thy throne, O God, is for ever and ever." His reign is eternal because it is equitable. "The throne is established by righteousness." Earthly "Empires wane and wax, Are founded, flourish, and decay." But "of the increase of his government and peace there shall be no end," etc. (Isaiah 9:7). "He shall reign over the house of Jacob for ever; and of his kingdom there shall be no end."

IV. THE JOY OF THE ANGELS IS MUCH INFERIOR TO THAT OF THE SON. "Therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows" Notice:

1. The nature of this anointing. "Anointed thee with the oil of gladness." This anointing does not indicate the inauguration of our Lord to his mediatorial office. The figure is taken from the custom of anointing the head of the guests at festivals (Psalm 23:5), and is intended to set forth the supreme joy of the Son upon the completion of his redemptive work, and his exaltation to "the right hand of the Majesty on high."

2. The reason of this anointing. "Thou hast loved righteousness, and hated iniquity; therefore God, thy God, hath anointed thee." Because of the perfection of his character, and of his life and work upon earth, the Father has blessed him with supreme joy.

3. The extent of this anointing. "Above thy fellows," or associates. Since the design of the writer is to exhibit the superiority of the Son "to the angels, we must, I think, take μετόχους as representing other heavenly beings, partakers in the same glorious and sinless state with himself, though not in the strict sense his 'fellows.'" His joy is deeper, higher, greater, intenser than that of any angel. Behold, then, how much greater is the Son than the angels in all the points which have come under our notice! - W.J.

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KJV: And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire.

WEB: Of the angels he says, "Who makes his angels winds, and his servants a flame of fire."