Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows. Continuing the Psalm 45 quotation, this verse describes Christ's moral character and consequent exaltation. Christ has "loved righteousness" (ēgapēsas dikaiosynēn, ἠγάπησας δικαιοσύνην) and "hated iniquity" (emisēsas anomian, ἐμίσησας ἀνομίαν, literally "hated lawlessness"). This isn't mere preference but passionate devotion to righteousness and active opposition to sin.
The verb tenses are significant—the aorist tense points to Christ's completed earthly life where He perfectly loved righteousness and hated sin. In every temptation He chose righteousness; in every decision He opposed sin; in every action He demonstrated holiness. His entire incarnate life displayed unwavering commitment to God's will and moral excellence. This qualified Him as the perfect High Priest who can sympathize with our weaknesses yet remained "without sin" (Hebrews 4:15).
"Therefore God, even thy God" presents a fascinating christological statement. Christ, who was just called "God" (verse 8), also has "God" as His God—showing the distinction of persons within the Trinity while maintaining the unity of divine essence. As the incarnate Son, Christ relates to the Father as "thy God" while remaining fully divine Himself. This mystery of the hypostatic union—Christ as fully God and fully man—is essential to Christianity.
Christ has been "anointed with the oil of gladness above thy fellows" (echrisen se ho theos, ho theos sou, elaion agalliaseōs para tous metochous sou, ἔχρισέ σε ὁ θεός, ὁ θεός σου, ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου). The anointing with oil symbolizes the Holy Spirit's empowering for messianic ministry (Isaiah 61:1, Luke 4:18). Christ is exalted "above thy fellows"—whether these are interpreted as other kings, angels, or redeemed humanity, Christ surpasses all in His anointing, joy, and honor.
Historical Context
Anointing with oil had multiple significances in ancient Israel—consecrating priests (Exodus 29:7), installing kings (1 Samuel 16:13), and appointing prophets (1 Kings 19:16). The Messiah (literally "Anointed One") would embody all three offices perfectly. Jesus is the ultimate Prophet who reveals God (Deuteronomy 18:15-18, Acts 3:22), the eternal King from David's line (2 Samuel 7:12-16), and the great High Priest (Hebrews 4:14-5:10).
The "oil of gladness" suggests the joy that accompanied festive occasions, particularly coronations and celebrations. Christ's exaltation brings cosmic joy—the angels rejoice (Luke 2:13-14), creation will be liberated (Romans 8:21), and believers experience inexpressible joy (1 Peter 1:8). His victory over sin and death inaugurates the age of messianic blessing and gladness.
The distinction between "God" and "thy God" in this verse contributed to theological reflection on Christ's two natures. The church fathers recognized that Scripture presents Christ as both fully divine (worthy of being called "God") and fully human (having "God" as His God). The Council of Chalcedon (451 AD) articulated this biblical truth: Christ is one person with two natures, truly God and truly man, without confusion or separation.
Questions for Reflection
How does Christ's example of loving righteousness and hating iniquity shape your understanding of biblical love and holiness?
What does it mean practically that you share in Christ's anointing through the Holy Spirit, and how should this affect your daily life?
How can you cultivate both confidence in Christ's perfect righteousness and conviction about your own need for growth in holiness?
Related Resources
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Analysis & Commentary
Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows. Continuing the Psalm 45 quotation, this verse describes Christ's moral character and consequent exaltation. Christ has "loved righteousness" (ēgapēsas dikaiosynēn, ἠγάπησας δικαιοσύνην) and "hated iniquity" (emisēsas anomian, ἐμίσησας ἀνομίαν, literally "hated lawlessness"). This isn't mere preference but passionate devotion to righteousness and active opposition to sin.
The verb tenses are significant—the aorist tense points to Christ's completed earthly life where He perfectly loved righteousness and hated sin. In every temptation He chose righteousness; in every decision He opposed sin; in every action He demonstrated holiness. His entire incarnate life displayed unwavering commitment to God's will and moral excellence. This qualified Him as the perfect High Priest who can sympathize with our weaknesses yet remained "without sin" (Hebrews 4:15).
"Therefore God, even thy God" presents a fascinating christological statement. Christ, who was just called "God" (verse 8), also has "God" as His God—showing the distinction of persons within the Trinity while maintaining the unity of divine essence. As the incarnate Son, Christ relates to the Father as "thy God" while remaining fully divine Himself. This mystery of the hypostatic union—Christ as fully God and fully man—is essential to Christianity.
Christ has been "anointed with the oil of gladness above thy fellows" (echrisen se ho theos, ho theos sou, elaion agalliaseōs para tous metochous sou, ἔχρισέ σε ὁ θεός, ὁ θεός σου, ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου). The anointing with oil symbolizes the Holy Spirit's empowering for messianic ministry (Isaiah 61:1, Luke 4:18). Christ is exalted "above thy fellows"—whether these are interpreted as other kings, angels, or redeemed humanity, Christ surpasses all in His anointing, joy, and honor.