And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him.
And, х De (G1161)] - 'But.' Not only this, BUT a more decisive proof is Psalms 97:7, which shows that not only at His resurrection, but also in His being brought into the world (cf. Hebrews 9:11; Hebrews 10:5), in His incarnation (Luke 2:9-14), temptation (Matthew 4:10-11), resurrection (Matthew 28:2), and 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 to be gazed at with adoring love by heavenly intelligences (Ephesians 3:10; 2 Thessalonians 1:9-10; 1 Peter 3:22). His Lordship shall be most fully manifested at His second coming (1 Corinthians 15:24-25; Philippians 2:9). "Worship Him all ye gods" (Psalms 97:7) - i:e., exalted beings; Septuagint, 'angels'), refers to God; but the Hebrews generally acknowledged that God would dwell, peculiarly, in Messiah (so as to be, in the Talmud phrase, 'capable of being pointed to with the finger'); so what was said of God was true of Messiah. The 97th Psalm describes such a kingdom as shall be the rejoicing of all nations-namely, those to be called by Christ. Kimchi says that Psalms 93:1-5 d to 101st contain in them the mystery of Messiah. God ruled the theocracy in and through him.
The (habitable) world, х teen (G3588) oikoumeneen (G3625)] - 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 have х proskuneesatoosan (G4352) autoo (G846) pantes (G3956) angeloi (G32)] "Let all the angels of God worship Him;" words not now in the Hebrew. The Septuagint may have been in Paul's mind as to the form, but the substance is from Psalms 97:7. The type, David, in Psalms 89:27 (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, as angels ("gods," Psalms 97:7); for He is "King of kings and Lord of lords" (Revelation 19:16). The Greek "again" is transposed; not necessarily (cf. margin), 'When He again shall have introduced,' etc.-namely, at Christ's second coming; for there is no previous mention of a first bringing in: "again" is often used in quotations, and may be parenthetical ('that I may again quote Scripture') (cf. Matthew 5:33; Greek, John 12:39). Still the Second Advent is included in the 'bringing in,' accompanied with angels' worship of Messiah: to it Psalms 97:1-12 chiefly refers (Matthew 24:29-30; 2 Thessalonians 1:7-8). His being brought into the WORLD х oikoumenee (G3625)] as the theater of His power mainly applies to His Second Advent (Wahl). 'When He shall again bring the First-begotten into the world, He shall be deemed worthy of not less honour, for He saith, "Let all the angels," etc. The former bringing in, though not expressed, is implied in Hebrews 1:2; Hebrews 1:5.