Hebrews 1:8

"But unto the Son he saith, Thy throne, O God, is for ever and ever." Behold a symbol of Kingly Office. "A scepter of righteousness is the scepter of Thy kingdom." Behold again another symbol of Royalty.

Didst thou see how what is created and what is begotten are not the same? For otherwise he would not have made the distinction, nor in contrast to the word, "He made" [etc.], have added, "But unto the Son He said, Thy throne, O God, is for ever and ever." Nor would he have called the name, "Son, a more excellent Name," if it is a sign of the same thing. For what is the excellence? For if that which is created, and that which is begotten be the same, and they [the Angels] were made, what is there [in Him] "more excellent"? Lo! again "God," with the Article.

It was not only those that were honored with the high priesthood and anointed for the sake of the symbol with prepared oil who were given tribute among the Hebrews with the name Christ. The kings too, at the bidding of God, were made Christs in a certain symbolism by the prophets who anointed them, inasmuch as they also bore in themselves the types of the royal and sovereign power of the only true Christ, the divine Logos who reigns over all.

Angels, he says, are created beings and creatures, for of them it is said: "You make." But the Son is not a creature: of Him it is not said: "You make"; but King, Master, God, a Throne is ascribed to Him, which is a sign …

59. – Having proved by scriptural authority that the angels are spirits, the Apostle now proves this with a reason taken on the part of Christ. Hence, he intends here to prove Christ's royal dignity. He does two things: first, he commends Christ's royal dignity; …

O God - God, in the singular number, is never in scripture used absolutely of any but the supreme God. Thy reign, of which the scepter is the ensign, is full of justice and equity.

He came righteously to the sceptre, and he uses it in perfect righteousness; the righteousness of his government proceeds from the righteousness of his person, from an essential eternal love of righteousness and hatred of iniquity, not merely from considerations of prudence or interest, but from an inward and immovable principle: Thou lovest righteousness and hatest iniquity,

But unto the Son, he saith,....

O God--the Greek has the article to mark emphasis (Ps 45:6, 7). for ever . . . righteousness--Everlasting duration and righteousness go together (Ps 45:2; 89:14). a sceptre of righteousness--literally, "a rod of rectitude," or "straightforwardness." The oldest manuscripts prefix "and" (compare Es 4:11).

But unto the Son he saith - In Psa 45:6-7. The fact that the writer of this Epistle makes this application of the Psalm to the Messiah, proves that it was so applied in his time, or that it would be readily admitted to be applicable to him. It has been generally admitted, by both Jewish and Christian interpreters, to have such a reference. Even those who have doubted its primary applicability to the Messiah, have regarded it as referring to him in a secondary sense. Many have supposed that it referred to Solomon in the primary sense, and that it has a secondary reference to the Messiah. To me it seems most probable that it had an original and exclusive reference to the Messiah. It is to be remembered that the hope of the Messiah was the special hope of the Jewish people. The coming of the future king, so early promised, was the great event to which they all looked forward with the deepest interest. That hope inspired their prophets and their bards, and cheered the hearts of the nation in the time of despondency. The Messiah, if I may so express it, was the “hero” of the Old Testament - more so than Achilles is of the Iliad, and Aeneas of the Aenead. The sacred poets were accustomed to employ all their most magnificent imagery in describing him, and to present him in every form that was beautiful in their conception, and that would be gratifying to the pride and hopes of the nation. Everything that is gorgeous and splendid in description is lavished on him, and they were never under any apprehension of attributing to him too great magnificence in his personal reign; too great beauty of moral character; or too great an extent of dominion. That which would be regarded by them as a magnificent description of a monarch, they freely applied to him; and this is evidently the case in this Psalm. […]

The writer of Hebrews builds on his assertions that the particular son of God (Jesus) who was the agent of creation, eternal wisdom, and the essence of God, by comparing him to other supernatural sons of God (angels).