المزامير ١١٠

In Psa 20:1-9 and Psa 21:1-13 we see at once in the openings that what we have before us is the language of the people concerning their king. Here לאדני in Psa 110:1 does not favour this, and נאם is decidedly against it. The former does not favour it, for it is indeed correct that the subject calls his king "my lord," e.g., Sa1 22:12, although the more exact form of address is "my lord the king," e.g., Sa1 24:9; but if the people are speaking here, what is the object of the title of honour being expressed as if coming from the mouth of an individual, and why not rather, as in Ps 20-21, למלך or למשׁיחו? נאם is, however, decisive against the supposition that it is an Israelite who here expresses himself concerning the relation of his king to Jahve. For it is absurd to suppose that an Israelite speaking in the name of the people would begin in the manner of the prophets with נאם, more particularly since this נאם ה placed thus at the head of the discourse is without any perfectly analogous example (Sa1 2:30; Isa 1:24 are only similar) elsewhere, and is therefore extremely important. In general this opening position of נאם, even in cases where other genitives that יהוה follow, is very rare; נאם Num 24:3., Num 24:15, of David in Sa2 23:1, of Agur in Pro 30:1, and always (even in Psa 36:2) in an oracular signification. Moreover, if one from among the people were speaking, the declaration ought to be a retrospective glance at a past utterance of God. But, first, the history knows nothing of any such divine utterance; and secondly, נאם ה always introduces God as actually speaking, to which even the passage cited by Hofmann to the contrary, Num 14:28, forms no exception. Thus it will consequently not be a past utterance of God to which the poet glances back here, but one which Da…

Some have called this psalm David's creed, almost all the articles of the Christian faith being found in it; the title calls it David's psalm, for in the believing foresight of the Messiah he both praised God and solaced himself, much more may we, in singing it, to whom that is fulfilled, and therefore more clearly revealed, which is here foretold. Glorious things are here spoken of Christ, and such as oblige us to consider how great he is. I. That he is David's Lord. We must take special notice of this because he himself does. Mat 22:43, David, in spirit, calls him Lord. And as the apostle proves the dignity of Melchizedek, and in him of Christ, by this, that so great a man as Abraham was paid him tithes (Heb 7:4), so we may be this prove the dignity of the Lord Jesus that David, that great man, called him his Lord; by him that king acknowledges himself to reign, and to him to be acceptable as a servant to his lord. Some think he calls him his Lord because he was the Lord that was to descend from him, his son and yet his Lord. Thus him immediate mother calls him her Saviour (Luk 1:47); even his parents were his subjects, his saved ones. II. That he is constituted a sovereign Lord by the counsel and decree of God himself: The Lord, Jehovah, said unto him, Sit as a king. He receives of the Father this honour and glory (Pe2 1:17), from him who is the fountain of honour and power, and takes it not to himself. He is therefore rightful Lord, and his title is incontestable; for what God has said cannot be gainsaid. He is therefore everlasting Lord; for what God has said shall not be unsaid. He will certainly take and keep possession of that kingdom which the Father has committed to him, and none can hinder. III. That he was to be advanced to the highest honour, and entrusted…

Ps 110 Jesus and the apostles cite this psalm to explain Jesus’ unique ministry and status as the Messiah (Matt 22:43-45; Acts 2:32-36). It reaffirms God’s covenant with David and gives hope for the future (see 2 Sam 7:8-16). 110:1 The king of Israel had the great privilege of being the Lord’s adopted son (Ps 2; 1 Chr 22:10), but he fell (Ps 89). This decree restores and heightens his position. • The Lord: Hebrew Yahweh, the name of God (see Exod 3:6-14; 6:2-8; 20:2). • my Lord (Hebrew ’adoni) means “my master” or “my superior.” The psalmist viewed God’s messianic ruler as his superior. The New Testament frequently cites this psalm to validate Jesus’ claim to be the Messiah (Matt 22:44-45; Mark 12:36-37; Luke 20:42-44; Acts 2:34-35; Heb 1:13). • The Lord’s right hand represents his authority, strength, presence, and benefits. The Lord chose the descendant of David and raised him up to be close to him (Ps 80:17). Jesus claimed this position for himself (Matt 26:64; Mark 14:62; 16:19; Luke 22:69), and the apostles announced that Jesus, having ascended to heaven, sits at the right hand of the Father (Acts 2:33; 5:31; 7:55-56; Rom 8:34; Eph 1:20; Col 3:1; Heb 1:3; 8:1; 10:12; 12:2). • Ancient Near Eastern kings were sometimes portrayed as placing their feet on the backs of their conquered enemies as on a footstool (see Heb 10:12-13).