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Psalm 110 Introduction
繁體中文
英語原文
This psalm is entitled "A Psalm of David." It is also ascribed to David by the Saviour Matthew 22:43; and by Peter Acts 2:34; and there is no reason to doubt the correctness of the title. There is nothing, however, in the title, or in the psalm, to determine at what period of David's life, or on what occasion it was written. Aben Ezra supposed that it was at the time referred to in 2 Samuel 21:15-17; and others have selected other occasions in the life of David. But all this is conjecture. The psalm has no particular reference to anything in his history, and as it is wholly prophetic of the Messiah, it might have been composed at any period of his life.
The psalm is repeatedly quoted in the New Testament as referring to the Messiah, and in such a manner as to show that this was the customary interpretation among the Jews, or that it might be referred to by way of "proof" in regard to the Messiah, so that the relevancy and pertinence of the argument would be at once admitted. Matthew 22:44 (compare Mark 12:36; Luke 20:42); Acts 2:34; Hebrews 5:6; Hebrews 7:17, Hebrews 7:21. The way in which it is quoted shows that this was the prevailing and received mode of interpreting the psalm.
Yet this belief has not been uniform. DeWette supposes that it refers to David himself. Jarchi supposed that it referred to Abraham; Borhek, to Solomon; Justin Martyr and Tertullian, to Hezekiah. See Rosenmuller.
The application of the psalm in the New Testament to the Messiah is so clear and unequivocal, that we are bound to defend the opinion that it was "designed" to refer to him; and the manner in which it is quoted shows that it was in no secondary sense, and in no way of "accommodation," but that it had an original and exclusive applicability to him. Every principle of honesty in interpretation demands this. There may be difficulties in the interpretation itself, but the fact that it refers to the Messiah involves no difficulty, if it be once admitted that there is such a thing as prophecy at all, and that "any" portion of the Old Testament has reference to a Messiah. There is no part of the Old Testament that is more clearly applied to him in the New Testament than this psalm; there is no part that more naturally suggests the Messiah; there is none that is more difficult of explanation if it be maintained that it does not refer to him; there is none that is made more plain by referring it to him. It will be assumed, therefore, in this exposition, that the psalm had an original and exclusive reference to the Messiah, and that the friends of revelation are bound to show that in him who claimed to be the Messiah, and to whom it is applied in the New Testament - the Lord Jesus - there is a "fair" fulfillment of the predictions which are contained in it.
The idea in the psalm is that of the exaltation, the conquest, the priesthood, and the dominion of the Messiah. Two things - the kingship and the priesthood of the Messiah - are combined. The leading idea is that of the "priest-king" or the "king-priest," as in the case of Melchizedek, in whom the two offices of priest and king were in a very unusual manner and form united in one person. Usually they were separate, even in the earliest ages of the world. In the case of Melehizedek they were "combined," and hence, he was selected as a proper representative of the Messiah - of one who should combine these offices, apparently incongruous, in one.
The psalm embraces the following points:
I. The appointment of the Messiah - acknowledged by the author of the psalm as his "Lord" - to that high office, to be held until he should subdue all his enemies, Psalm 110:1.
II. His being endowed with "power" needful for the accomplishment of the design for which he was appointed, Psalm 110:2.
III. The assurance that his people would be made "willing" in the day when he should put forth his power, Psalm 110:3.
IV. The special characteristic of his reign, as that of a "priest-king," after the order of Melehizedek; combining the two functions of king and priest in his own person and office, Psalm 110:4.
V. His conquest and triumph, Psalm 110:5-7.
1
Psalm 110:1
繁體中文
「耶和華對我主說」——希伯來文作「耶和華對我主說話」。יהוה（Yahweh）一名是神那不可傳達的名，從未加於任何受造之物。另一個譯作「主」的字——אדני（'Adonāy）——意指有統治權或權柄的、身分崇高的人；擁有主權的；是所有主或擁有者等。這字屢屢加於受造者，用於君王、首領、官長、主人。「我主」一語指某位身分高於本詩作者的人；一位他可以稱為自己上司的人。因此，本詩不可能指大衛自己，彷彿耶和華曾對他說「你坐在我右邊」。在大衛的時代，地上也沒有一個人是這話所能適用的；沒有一個他會稱為「主」或上司的人。因此，倘若本詩為大衛所寫，它就必是指著彌賽亞——指一位他承認為自己的上司——他的主——他的君王的那位。它不可能指神自己，彷彿神要在大衛之上擁有這統治權，因為神自己是那「說話」的一位，向大衛稱為他主的那位說話：「耶和華對我主說」。因此，救主在 Matthew 22:43-45 中的推論，乃建立在本詩公正而恰當的解釋上，而且如此明顯、如此確鑿，以致法利賽人不敢嘗試回答（Matthew 22:46；參見該處的註釋）。除非能證明本詩並非大衛所寫、因而可應用於某位作者會承認為其「主」的人，否則按照解釋語言的正當規則，斷不能給它別的解釋。但並無這方面的證據，而且在舊約歷史中也沒有一個人是本詩所能適用的。
「你坐在我的右邊」——這是尊榮與位分的位置。參見 Psalm 16:8 的註釋。另見 Psalm 45:9；Mark 14:62；Luke 22:69；Acts 7:55；Hebrews 1:3；Hebrews 8:1。這話正適用於那被高舉到宇宙最高位——神右邊——的彌賽亞。
「等我使你仇敵作你的腳凳」——直到他們完全被制伏在他之下。參見 Matthew 22:44 的註釋。這裏所說的仇敵，是被看為君王的彌賽亞的仇敵（見 Psalm 2:1-12）；而這裏的應許是：「他必作王，等神把一切仇敵都放在他的腳下。」參見 1 Corinthians 15:25 的註釋。
英語原文
The Lord said unto my Lord - In the Hebrew, "Spake Jehovah to my Lord." The word יהוה Yahweh is the incommunicable name of God. It is never given to a created being. The other word translated "Lord - אדני 'Adonāy - means one who has rule or authority; one of high rank; one who has dominion; one who is the owner or possessor, etc. This word is applied frequently to a creature. It is applied to kings, princes, rulers, masters. The phrase "my Lord" refers to someone who was superior in rank to the author of the psalm; one whom he could address as his superior. The psalm, therefore, cannot refer to David himself, as if Yahweh had said to him, "Sit thou at my right hand." Nor was there anyone on earth in the time of David to whom it could be applicable; anyone whom he would call his "Lord" or superior. If, therefore, the psalm was written by David, it must have reference to the Messiah - to one whom he owned as his superior - his Lord - his Sovereign. It cannot refer to God as if he were to have this rule over David, since God himself is referred to as "speaking" to him whom David called his Lord: "Jehovah said unto my Lord." The reasoning of the Saviour, therefore, in Matthew 22:43-45, was founded on a fair and just interpretation of the psalm, and was so plain and conclusive that the Pharisees did not attempt to reply to it. Matthew 22:46. See the notes at that passage. No other interpretation "can" be given to it, consistently with the proper rules of expounding language, unless it be shown that the psalm was not composed by David, and might, therefore, be applied to someone whom the author would acknowledge as his "Lord." But there is no evidence of this, and there is no one in the Old Testament history to whom the psalm would be applicable.
Sit thou at my right hand - The position of honor and of rank. Compare the notes at Psalm 16:8. See also Psalm 45:9; Mark 14:62; Luke 22:69; Acts 7:55; Hebrews 1:3; Hebrews 8:1. The phrase is properly applicable to the Messiah as exalted to the highest place in the universe - the right hand of God.
Until I make thine enemies thy footstool - Until they are entirely subdued under time. See the notes at Matthew 22:44. The enemies here referred to are the enemies of the Messiah considered as King (see Psalm 2:1-12); and the promise here is, that "he must reign until he shall have put all enemies under his feet." See the notes at 1 Corinthians 15:25.
2
Psalm 110:2
繁體中文
「耶和華必使你從錫安伸出能力的杖來」——即你權能的權杖；你藉以統治的東西。這權杖將由耶和華賜給你；而且這權杖將彷彿是「從錫安」賜給你——就是說，如同出於教會、源自教會一般。這將是一項與教會相連的設立，「好像」是教會把它授予了你。其意念是：彌賽亞將彷彿從教會領受祂的選立、權柄、使命與能力。祂將由教而出（Isaiah 11:1）；將為教會行事；將成就教會益處所需的一切；將運用那在地上本屬於教會的權柄。參見 Psalm 2:9 的註釋。
「你要在你仇敵中掌權」——就是在他們以上建立你的權能，在他們中間作王。這是一項使命，要在那些與祂為敵之人的「正中間」建立一個國度；在那些曾經悖逆、如今仍悖逆之人的心中建立。祂的國度不是藉着毀滅他們而建立，而是藉着「制伏」他們，使他們成為甘心樂意的僕人。他們向祂降服，祂便統治他們。這裏所交託的，不是除滅他們的使命，而是一項執行起來遠為艱難的使命——使他們成為祂的朋友，並使他們甘願順服祂的權柄。單憑「能力」可以壓碎人；但要使悖逆的人甘心順服、自願聽命，所需的卻遠不止於此。
英語原文
The Lord shall send the rod of thy strength out of Zion - The scepter of thy power; that with which thou shalt rule. It will be given to thee by Yahweh; and it will be given to thee, as it were, "out of Zion;" that is, as proceeding from the church, and as derived from that. It will be an appointment connected with the church, and will be "as if" the church had conferred it on thee. The idea is, that the Messiah would receive, as it were, his designation, authority, commission, power from the church. He would spring from it Isaiah 11:1; would act for it; would do what was needful for its good; would wield the power which properly belongs to the church on the earth. Compare the notes at Psalm 2:9.
Rule thou in the midst of thine enemies - Set up thy power over them, and reign in them. This is a commission to set up a kingdom "in the very midst" of those who were his enemies; in the hearts of those who had been and were rebellious. His kingdom is set up not by destroying them, but by "subduing" them so that they become his willing servants. They yield to him, and he rules over them. It is not here a commission to cut them off, but one much more difficult of execution - to make them his friends, and to dispose them to submit to his authority. Mere "power" may crush people; it requires more than that to make rebels willingly submissive, and to dispose them voluntarily to obey.
3
Psalm 110:3
繁體中文
「你的民」——即一切蒙賜給你的人；一切你要統治的人。這一節有各種不同的譯法。七十士譯本（The Septuagint）譯作：「在你權力的日子，起頭與你同在；在你聖徒的榮光中，從胎中，在晨光之先，我已生了你。」拉丁文武加大譯本（Latin Vulgate）與此相同。路德（Luther）譯作：「在你的勝利之後，你的民必甘心將供物獻給你，以聖潔的妝飾；你的兒女必如清晨的甘露一般歸你而生。」德韋特（DeWette）譯作：「在你軍隊聚集的日子，你的民必甘心以聖潔的妝飾向你顯現；如從清晨之胎，你的青春（活力）必如甘露。」亞歷山大教授（Prof. Alexander）譯作：「你的民在你權力的日子是甘心的供物，以聖潔的妝飾，從黎明之胎，你有你青春的甘露。」這節的每一個子句都隱晦難解，但『大體』的意思不難看出：在彌賽亞權能之日，他的民必甘心把自己獻給他，身穿聖潔的衣袍或妝飾，如同清晨閃爍的露珠；或者說，其人數可與清晨的露滴相比。其要點如下：（1）他將有『子民』；（2）他們對他的順服是『甘心』的順服；（3）這將藉着他的『權能』而成；（4）他們將以極美的妝飾——聖潔的衣袍——出現在他面前；（5）他們將在某些方面如同晨露；（6）他如此制伏他們時，必有青春的活力、少年盼望的熱忱。
「甘心」——直譯為「你的民（是，或將是）甘心的供物」。譯作「甘心」的詞——נדבות nedâbôth——是複數；「你的民，『甘心們』」。其單數——נדבה nedâbâh——意為自願、自發；因此引申為自發地、自願地、出於甘心。它譯作「樂意的供物」（Exodus 35:29）；「白白的禮物」（Exodus 36:3）；「自願獻的祭」（Leviticus 7:16）；「甘心祭」（Leviticus 22:18、Leviticus 22:21、Leviticus 22:23；Leviticus 23:38；Numbers 15:3；Numbers 29:39；Deuteronomy 12:6、Deuteronomy 12:17；Deuteronomy 16:10；Deuteronomy 23:23；2 Chronicles 31:14；Ezra 1:4；Ezra 3:5；Ezra 8:28；Psalm 119:108）；「甘心地」（2 Chronicles 35:8）；「豐沛」（Psalm 68:9）；「自發的、自發地」（Ezekiel 46:12）；「白白地」（Hosea 14:4）；又譯「甘心祭」（Amos 4:5）。它不出現於其他地方。其觀念是『自由』；是自願；是出於選擇、出於自己的意志而行。他們是在自由之中行的。沒有強迫；沒有勉強。這事上無論有何種『權能』，都是要使他們『甘心』，而不是強迫他們做違背意願的事。這裏所描述為已成之事，顯然就是他們把自己獻給那在此被稱為他們的統治者——彌賽亞——的行動。這暗指可能是（a）他們在歸信時獻上『自己』給他，成為他的人；（b）他們獻身於他的『事奉』——如士兵在戰爭中所行；（c）他們在奉獻給他的生命中，把時間、財富、才幹獻給他。他統治他們所產生的『一切』，在他們這方面都是『自願』的。他的信仰中沒有強迫。人不會被迫做自己不願做的事。所運用的一切權能都作用於意志，使人傾向於行正確的事、行於自己有益的事。沒有人違背自己的意願被強迫上天堂；沒有人違背自己的意願蒙拯救脫離地獄；沒有人違背自己的意願在信仰中作出犧牲；沒有人以任何方式違背自己的意願被迫事奉救贖主。信仰的行動是人所能行的一切行動中最自由的；在蒙救贖的眾軍中，沒有人會說自己成為救贖主跟隨者的行動不是完全出於自願。他選擇——他『承認』——作神的朋友，而他從未見過自己後悔這選擇的時刻。
「在你權力的日子」——即賜給彌賽亞以成就其使命之工的權能；使人歸正、拯救世界的權能（Matthew 28:18；Matthew 11:27；John 17:2）。這暗示（a）『權能』將被用於使人順服他；並且（b）那權能的施展將有確定的時候。然而，這權能與自由並不抵觸。它是使人『甘心』的權能，不是『強迫或迫使』人順服他的權能。確實有一種可以作用於意志、又與自由相容的權能；那正是彌賽亞用以使人歸向他的權能。
「以聖潔的妝飾」——這權能將與聖潔之美相連；或者說，當這權能施展時，聖潔將得以顯明。其目標是要『成就』聖潔；而那聖潔之中必有美。這事上所運用的惟一權能，就是要使人成聖；他們也必在自己的生命與行事中，顯明聖潔純正品格拉所擁有的一切美與吸引力。譯作「妝飾」的詞是複數，其暗指可能與這些人的衣袍有關。他們將穿着潔淨的衣裳——祭司的禮服——作為神的祭司出現。參 Leviticus 16:4。其意可能是：他們將成為『祭司的國度』，身穿祭司的禮服（Exodus 19:6；參 1 Peter 2:5 的註釋、1 Peter 2:9 的註釋），並佩上與那職分相稱的『衣袍』。然而，這也可能指他們真實的、內在的聖潔，意即他們既被制伏歸他，就必以聖潔、公義之民的身份出現。
「從清晨的胎中，你有你青春的甘露」——頁邊註作「多於清晨之胎所出的，你必有……」等等。此處的表達顯然意在指甘露的來源——清晨破曉的露——在那時『誕生』，或看似在那時『出生』。清晨被描繪為甘露的『母親』。這比喻極具詩意而且優美。比較的根據可能是（a）『聖潔之美』——聖徒美好的妝飾——『多於』清晨之胎所產生的美；或（b）青春的甘露比清晨所生的露更美。由於「露」——即比較所系的詞——出現於句子的末段，第二種解釋大概是正確的，如頁邊註所示：「多於清晨之胎（多於清晨所產生的），你有你青春的甘露。」就是說：「如同年輕的清晨——一日之青春——其美在於露珠的豐盈與晶瑩，你青春的甘露也必如此——你榮耀之日的開端。」這裏是否也可能暗指他『子民』中的眾多人群——多如清晨的露滴，也美如露滴——當他帶着明亮黎明的一切之美進入世界之時？
依我看來，全節的意思是：「你的國度必如白日——一個漫長明亮的日子。你的來臨——那日之晨——必如清晨的破曉——如此清新，如此美麗，因露珠在每片草葉上閃爍而如此可愛。你國度之日的開始，必遠為美麗——遠為可愛；——你的青春——你的顯現——你日子的開端，對世界也必如此可愛。」這樣理解，本節乃是對彌賽亞將要來臨之明亮清晨的一段極美的詩意描繪；是他將要作王之那榮耀日子的黎明。參 Isaiah 9:1-3。
英語原文
Thy people - All who are given to thee; all over whom thou art to rule. This verse has been variously translated. The Septuagint renders it, "With thee is the beginning in the day of thy power, in the splendor of thy saints, from the womb, before the light of the morning have I begotten thee." So the Latin Vulgate. Luther renders it, "After thy victory shall thy people willingly bring an offering to thee, in holy adorning: thy children shall be born to thee as the dew of the morning." DeWette, "Willingly shall thy people show themselves to thee on the day of the assembling of thy host in holy adorning, as from the womb of the morning, thy youth (vigor) shall be as the dew." Prof. Alexander, "Thy people (are) free-will offerings in the day of thy power, in holy decorations, from the womb of the dawn, to thee (is) the dew of thy youth." Every clause of the verse is obscure, though the "general" idea is not difficult to perceive; that, in the day of Messiah's power, his people would willingly offer themselves to him, in holy robes or adorning, like the glittering dew of the morning; or, in numbers that might be compared with the drops of the morning dew. The essential ideas are:
(1) that he would have a "people;"
(2) that their subjection to him would be a "willing" subjection;
(3) that this would be accomplished by his "power;"
(4) that they would appear before him in great beauty - in robes of holy adorning;
(5) that they would in some way resemble the dew of the morning; and
(6) that to him in thus subduing them there would be the vigor of youth, the ardor of youthful hope.
Shall be willing - literally, "Thy people (are, or shall be) willing-offerings." The word rendered "willing" - נדבות nedâbôth - is in the plural number; "thy people, 'willingnesses.'" The singular - נדבה nedâbâh - means voluntariness, spontaneousness: and hence, it comes to mean spontaneously, voluntarily, of a willing mind. It is rendered a "willing offering," in Exodus 35:29; "free offering," in Exodus 36:3; "voluntary offering," in Leviticus 7:16; "free-will offering," in Leviticus 22:18, Leviticus 22:21, Leviticus 22:23; Leviticus 23:38; Numbers 15:3; Numbers 29:39; Deuteronomy 12:6, Deuteronomy 12:17; Deuteronomy 16:10; Deuteronomy 23:23; 2 Chronicles 31:14; Ezra 1:4; Ezra 3:5; Ezra 8:28; Psalm 119:108; "willingly," in 2 Chronicles 35:8; "plentiful," in Psalm 68:9; "voluntary, and voluntarily," in Ezekiel 46:12; "freely," in Hosea 14:4; and "free-offering," in Amos 4:5. It does not occur elsewhere. The idea is that of "freeness;" of voluntariness; of doing it from choice, doing it of their own will. They did it in the exercise of freedom. There was no compulsion; no constraint. Whatever "power" there was in the case, was to make them "willing," not to compel them to do a thing "against" their will. That which was done, or that which is here intended to be described as having been done, is evidently the act of devoting themselves to him who is here designated as their Ruler - the Messiah. The allusion may be either
(a) to their devoting themselves to "him" in conversion, or becoming his;
(b) to their devoting themselves to his "service" - as soldiers do in war; or
(c) to their devoting their time, wealth, talents, to him in lives consecrated to him.
"Whatever" there is as the result of his dominion over them is "voluntary" on their part. There is no compulsion in his religion. People are not constrained to do what they are unwilling to do. All the power that is exerted is on the will, disposing people to do what is right, and what is for their own interest. No man is forced to go to heaven against his will; no man is saved from hell against his will; no man makes a sacrifice in religion against his will; no man is compelled to serve the Redeemer in any way against his will. The acts of religion are among the most free that people ever perform; and of all the hosts of the redeemed no one will ever say that the act of his becoming a follower of the Redeemer was not perfectly voluntary. He chose - he "professed" - to be a friend of God, and he never saw the time when he regretted the choice.
In the day of thy power - The power given to the Messiah to accomplish the work of his mission; the power to convert people, and to save the world. Matthew 28:18; Matthew 11:27; John 17:2. This implies
(a) that "power" would be employed in bringing people to submit to him; and
(b) that there would be a fixed time when that power would be put forth.
Still, it is power which is not inconsistent with freedom. It is power exerted in making people "willing," not in "compelling or forcing" them to submit to him. There "is" a power which may be exerted over the will consistent with liberty, and that is the power which the Messiah employs in bringing people to himself.
In the beauties of holiness - This power will be connected with the beauty of holiness; or, holiness will be manifested when that power is put forth. The object is to "secure" holiness; and there will be beauty in that holiness. The only power put forth in the case is to make people holy; and they will, in their lives and conduct, manifest all the beauty or attractiveness which there is in a holy and pure character. The word rendered "beauty" is in the plural number, and the allusion may be to the raiment of those who are referred to. They would appear in pure garments - in sacerdotal vestments - as priests of God. Compare Leviticus 16:4. The idea may be that they would be a "kingdom of priests," clad in priestly vestments (Exodus 19:6; compare the notes at 1 Peter 2:5, notes at 1 Peter 2:9), and that they would be adorned with "robes" appropriate to that office. This may refer, however, to their actual, internal holiness, and may mean that they would, when they were subjugated to him, appear as a holy or a righteous people.
From the womb of the morning: thou hast the dew of thy youth - Margin, more than the womb of the morning, thou shalt have, etc." The expression here is evidently designed to refer to the source of the dew - the dew of the early dawn - as having its "birth" then, or as seeming to be "born" then. The morn is represented as the "mother" of the dew. The figure is highly poetic and beautiful. The ground of the comparison may be either
(a) that the "beauty of holiness" - the beautiful array of the saints - "is more than" that produced in the womb of the morning; or
(b) that the dew of youth is more beautiful than the dew produced in the morning. As the word "dew," that on which the comparison must turn, occurs in the last member of the sentence, it is probable that the second of these interpretations is the true one, as indicated in the margin: "More than the womb of the morning (more than the morning produces) thou hast the dew of thy youth." That is, "as the young morning - the youth of the day - has its beauties in the abundance and luster of the dew-drops, so shall the dew of thy youth be - the beginning of thy glorious day." May there not be here also an allusion to the multitudes that would be among his "people" - numerous as the dewdrops of the morning, and as beautiful as they - on his going forth to the world with all the beauty of a bright dawn?
The meaning of the whole, I apprehend, is, "Thy reign shall be like the day - a long bright day. Thy coming - the morning of that day - shall be like the early dawn - so fresh, so beautiful, made so lovely by the drops of dew sparkling on every blade of grass. More beautiful by far - more lovely - shall be the beginning of the day of thy reign; - more lovely to the world thy youth - thy appearing - the beginning of thy day." Thus understood, the verse is a most beautiful poetic description of the bright morning when the Messiah should come; the dawn of that glorious day when he should reign. Compare Isaiah 9:1-3.
4
Psalm 110:4
繁體中文
「耶和華起了誓」——祂以莊嚴的起誓，或如以起誓一般，確認了對彌賽亞的設立。就是說，這事如同祂已起誓一般確定不移。參 Hebrews 6:13。若「時候」二字可以用於過去永恆中的作為，那麼這「時候」，就是祂在神的永遠計劃中被定為彌賽亞之時；在神永恆的籌算之中。參 Psalm 2:7。
「決不後悔」——祂不改變祂的旨意。
「你是照着麥基洗德的等次永遠為祭司」——這裏譯作「等次」的字，本義是言語、事情、事項；由此而是方式、樣式。此處的意思是：他將成為「照麥基洗德樣式」的祭司；或說，是麥基洗德那樣的祭司。他不屬於利未支派；不在祭司的正常世系之內；但按他職分的特徵，他要與這位古老的祭司君王相似，把祭司與君王兩種職分集於一身；他作祭司，獨自站立；他的權柄不承自任何前人；他也沒有繼任者。本節應用於彌賽亞的詳盡解釋，見 Hebrews 5:6 的註釋；Hebrews 5:10 的註釋；Hebrews 7:1-3 的註釋。這段經文就其本身、且不論新約對它的引用而觀之，含有以下幾層意思：
（1）這裏所論到的那位，將是真正意義上的祭司。
（2）他將有永恆而常存的祭司職分——「永遠」。
（3）他不屬於利未支派既定的祭司世系；他的設立將是不尋常而非凡的。
（4）這設立直接出於神，並非「承襲」自他以前的人。
（5）他作祭司，必「相似」麥基洗德，正如創世記中關於麥基洗德的記載所示。
（6）麥基洗德是至高神的祭司，照樣他也必如此。
（7）麥基洗德把祭司與君王兩種職分集於一身，照樣在他身上也必發現這兩種職分。
（8）麥基洗德在職分上沒有繼任者，照樣他也沒有。
這些事在多大程度上適用於主耶穌基督、這段經文應用於祂有多麼恰當，可藉查考希伯來書（Hebrews 5-7）得知。
英語原文
The Lord hath sworn - He has confirmed the appointment of the Messiah by a solemn oath, or as by an oath. That is, It is as sure and fixed as if he had taken an oath. Compare Hebrews 6:13. The "time," so to speak, if the word time can be applied to transactions in a past eternity, was that when he was designated in the divine purpose as Messiah; in the eternal counsels of God. Compare Psalm 2:7.
And will not repent - Will not change his purpose.
Thou art a priest forever after the order of Melchizedek - The word rendered "order" here means properly a word, a thing, a matter; hence, a way or manner. The meaning here is, that he would be a priest "after the manner" of Melchizedek; or, such a priest as he was. He would not be of the tribe of Levi; he would not be in the regular line of the priesthood, but he would resemble, in the characteristics of his office, this ancient priest-king, combining in himself the two functions of priest and king; as a priest, standing alone; not deriving his authority from any line of predecessors; and having no successors. See this verse explained at length, in its application to the Messiah, in the notes at Hebrews 5:6 (note), Hebrews 5:10 (note); Hebrews 7:1-3 (note). The passage as it stands here, and as looked at without any reference to the use made of it in the New Testament, would imply these things:
(1) That he who was spoken of would be, in a proper sense, a priest.
(2) that he would have a perpetual or permanent priesthood - "forever."
(3) that he would not be of the established line of priests in the tribe of Levi, but that his appointment would be unusual and extraordinary.
(4) that the appointment would come directly from God, and would not be "derived" from those who went before him.
(5) that as a priest he would "resemble" Melchizedek, according to the record which was found of Melchizedek in Genesis.
(6) that as Melchizedek was a priest of the Most High God, so he would be.
(7) that as Melchizedek combined in himself the functions of both priest and king, so these would be found in him.
(8) that as Melchizedek had no successors in office, so he would have none.
How far these things were applicable to the Lord Jesus Christ, and with what propriety the passage might be applied to him, may be seen by examining the Epistle to the Hebrews, Hebrews 5-7.
5
Psalm 110:5
繁體中文
「在你右邊的主」——參 Psalm 16:8 的註釋。
「必打傷列王」——這裏譯作「打傷」的希伯來文字——מחץ mâchats——意為「搖動、使震動」，繼而指「搖得粉碎、摔碎、壓碎」；這裏取其摔碎、擊打、傷害、壓碎之義。這裏所說的「列王」是指神與彌賽亞的仇敵；其觀念是：一切都必在祂面前降服；祂必建立普世的統治；無人能在祂面前站立；換言之，祂必掌管全地。這「語言」出自戰爭中的征服，即以武力制伏仇敵。比較 Psalm 2:9-12 的註釋及 Isaiah 11:4 的註釋。
「當他發怒的日子」——參 Psalm 2:12。
英語原文
The Lord at thy right hand - See the notes at Psalm 16:8.
Shall strike through kings - The Hebrew word here rendered "shall strike," - from מחץ mâchats - means "to shake, to agitate"; and then, "to shake in pieces, to dash in pieces, to crush"; and here it has the sense of dashing in pieces, smiting, wounding, crushing. The "kings" referred to are the enemies of God and the Messiah, and the idea is that all would be subdued before him; that he would set up a universal dominion; that none would be able to stand before him; or, that he would reign over all the earth. The "language" is that which is derived from conquests in war; from the subjugation of enemies by force of arms. Compare the notes at Psalm 2:9-12; and the notes at Isaiah 11:4.
In the day of his wrath - Psalm 2:12.
6
Psalm 110:6
繁體中文
「他要在列邦中刑罰惡人」——即在「萬國」中施行審判。這是說，他要建立一個國度，要統治地上的萬國。他要來施行審判與公義，把各人所當得的分給各人。見 Isaiah 11:3-5 的註釋。
「屍首就遍滿各處」——他要大行殺戮——這表明征服，表明世界服在他腳下。那將「如同」戰場上被殺之人的屍體遍布地面、填滿大地的山谷一般。
「打破仇敵的頭」——這裏所用的字與前一節相同，那裏譯作「擊打」。這是「征服」的言語，彷彿世界要藉戰爭服於他。
「在許多國中」——邊註作「大」。即遍及廣大遼闊的地區，把他的征服推展到遙遠之地。這事唯有在全世界都服在彌賽亞統治之下時才得應驗（1 Corinthians 15:24-28）。
英語原文
He shall judge among the heathen - Among the "nations." That is, he shall set up a kingdom, or shall rule over the nations of the earth. He shall come to execute judgment and justice, and shall apportion to people what is due to them. See the notes at Isaiah 11:3-5.
He shall fill the places with the dead bodies - He shall make a great slaughter - indicative of conquest, and of the subjugation of the world to himself. It would be "as if" the bodies of the slain in battle strewed the ground, or filled the valleys of the earth.
He shall wound the heads - The same word is used here that occurs in the previous verse, and that is there rendered "shall strike." It is the language of "conquest," as if the world was to be subdued to himself by war.
Over many countries - Margin, "great." Over vast and extensive regions, carrying his conquests into distant lands. This will be fulfilled only when all the earth shall be subject to the reign of the Messiah. 1 Corinthians 15:24-28.
7
Psalm 110:7
繁體中文
「他要喝路旁的河水」——這裏的用意，似乎是要把彌賽亞描繪為追擊仇敵的得勝君王與征服者。在上一節，詩篇作者描繪祂投入戰鬥，大行殺戮，誅滅仇敵；這裏則描繪祂追趕那些從戰場逃脫的人，追趕而不疲乏、不衰竭。祂如同一個在旅途尋得豐富泉源與水溪的人；在那些泉與溪旁恢復精神；因此並不困倦疲乏。祂奮力追趕仇敵，並且追趕成功。
「因此必抬起頭來」——即祂必誇勝，必成功。當我們疲乏衰竭、失望蒙羞、自覺有罪時，頭就垂下；當我們自覺正直、成功誇勝、盼望洋溢時，頭就抬起。這裏的思想是：彌賽亞必得勝。祂必戰勝一切仇敵；祂必毫不疲乏地追擊逃敵；祂必歡欣喜騰、昂首得勝地從征服中歸回。這一切都是用得勝英雄的形象描繪的；這一切都將在福音征服世界之事上、在制服神仇敵之事上、在救贖主將國度交與神的最後一幕中成就（1 Corinthians 15:24-28）。
英語原文
He shall drink of the brook in the way - The design here seems to be to represent the Messiah as a victorious king and conqueror pursuing his enemies. In the previous verse the psalmist had represented him under the image of one engaged in battle, and slaying his enemies with a great slaughter. He here represents him as pursuing those who should escape from the battle, and as pursuing them without fainting or exhaustion. He is like one who finds abundant springs and streams of water in his journeyings; who refreshes himself at those fountains and streams; who, therefore, is not faint and weary. He pursues his foes vigorously and with success.
Therefore shall he lift up the head - Therefore shall he triumph, or be successful. The head falls when we are faint and exhausted, when we are disappointed and are ashamed, when we are conscious of guilt. It is lifted up in conscious rectitude, in success and triumph, in the exuberance of hope. The idea here is, that the Messiah would be triumphant. He would achieve the victory over all his foes; he would pursue, without exhaustion, his flying enemies, and he would return from the conquest joyous, exulting, triumphant. All this is under the image of a victorious hero; all this will be accomplished in the conquest of the world by the Gospel; in the subduing of the foes of God; in the final scene when the Redeemer shall deliver up the kingdom to God. 1 Corinthians 15:24-28.
這篇詩的標題是「大衛的詩」。救主在 Matthew 22:43 中也把它歸於大衛，彼得在 Acts 2:34 中亦然；因此沒有理由懷疑標題的正確性。然而，無論是標題還是詩的內容，都沒有任何足以判定它寫於大衛生平哪一階段、或因著什麼場合的線索。Aben Ezra 認為它寫於 2 Samuel 21:15-17 所指的時期；另有人選了大衛生平的其他場合。但這一切都是揣測。這篇詩與大衛生平的任何事件都沒有特別的關聯；由於它完全是指著彌賽亞說的預言，它可能寫於他生平的任何階段。
新約多次引用這篇詩，以之指彌賽亞，而且引用的方式顯示這是猶太人慣常的解釋，或說它可以被引為關於彌賽亞的「證據」，以致論證的切題與中肯會立刻得到承認：Matthew 22:44（試參 Mark 12:36；Luke 20:42）；Acts 2:34；Hebrews 5:6；Hebrews 7:17、Hebrews 7:21。其被引用的方式表明，這是這篇詩通行而公認的解釋方式。
然而這信念並非人人一致。DeWette 認為它指大衛本人。Jarchi 認為它指亞伯拉罕；Borhek 認為指所羅門；Justin Martyr 與 Tertullian 則認為指希西家。試參 Rosenmuller。
新約將這篇詩應用於彌賽亞，是如此清晰而明確，以致我們有責任持守這樣的意見：它「本來就是」指著祂說的；其被引用的方式也表明，這不是次要的意義，也不是「借用遷就」的方式，而是它對祂有一種原本而專屬的適用性。解經上的每一項誠實原則都要求如此。解釋本身或許有難處，但它指彌賽亞這一事實並不構成難處——只要一承認世上有預言這回事，並承認舊約「任何」部分是指著彌賽亞說的。舊約中沒有任何部分比這篇詩在新約中更清楚地被應用於祂；沒有任何部分更自然地令人想到彌賽亞；若堅持說它不是指著祂，就沒有任何部分比它更難解釋；也沒有任何部分因歸於祂而變得比它更明白。因此，在本註釋中將假定：這篇詩原本而專屬地指著彌賽亞，而且啟示之友有責任表明，在那位自稱為彌賽亞、且在新約中這詩被應用於祂身上的主耶穌裏面，這詩所含的預言有「確實」的應驗。
這篇詩的意念，是彌賽亞的高升、征服、祭司職分與統治。兩件事——彌賽亞的君王職分與祭司職分——結合在一起。其主要意念是「祭司君王」或「君王祭司」，正如麥基洗德的情形：在他身上，祭司與君王兩種職分以極不尋常的方式和形態聯於一人。通常這兩者是分開的，即使在世界最早的世代也是如此。在麥基洗德身上，它們是「結合」的；因此他蒙揀選，作彌賽亞的合適預表——預表那位要將這兩種看似不相配的職分結合於一身者。
這篇詩涵蓋以下幾點：
一、彌賽亞——被本詩作者承認為他的「主」——蒙任命擔任那崇高的職分，並持守它，直到祂制服一切仇敵（Psalm 110:1）。
二、祂被賦予「能力」，以成就祂受任命所要達成的目的（Psalm 110:2）。
三、確知當祂施展大能的日子，祂的子民必成為「樂意的」（Psalm 110:3）。
四、祂作王統治的特色，在於那是「祭司君王」的統治，照麥基洗德的等次；在祂自己的位格與職分裏結合君王與祭司兩種功能（Psalm 110:4）。
五、祂的征服與得勝（Psalm 110:5-7）。