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Ps 110:1-7.
繁體中文
英語原文
Ps 110:1-7.
The explicit application of this Psalm to our Saviour, by Him
(Mt 22:42-45)
and by the apostles
(Ac 2:34; 1Co 15:25; Heb 1:13),
and their frequent reference to its language and purport
(Eph 1:20-22; Php 2:9-11; Heb 10:12, 13),
leave no doubt of its purely prophetic character. Not only was there nothing in the position or character, personal or official, of David or any other descendant, to justify a reference to either, but utter severance from the royal office of all priestly functions (so clearly assigned the subject of this Psalm) positively forbids such a reference. The Psalm celebrates the exaltation of Christ to the throne of an eternal and increasing kingdom, and a perpetual priesthood
(Zec 6:13),
involving the subjugation of His enemies and the multiplication of His subjects, and rendered infallibly certain by the word and oath of Almighty God.
1. The Lord said--literally, "A saying of the Lord," (compare
Ps 36:1),
a formula, used in prophetic or other solemn or express declarations.
my Lord--That the Jews understood this term to denote the Messiah their traditions show, and Christ's mode of arguing on such an assumption
(Mt 22:44)
also proves.
Sit . . . at my right hand--not only a mark of honor
(1Ki 2:19),
but also implied participation of power
(Ps 45:9; Mr 16:19; Eph 1:20).
Sit--as a king
(Ps 29:10),
though the position rather than posture is intimated (compare
Ac 7:55, 56).
until I make, &c.--The dominion of Christ over His enemies, as commissioned by God, and entrusted with all power
(Mt 28:18)
for their subjugation, will assuredly be established
(1Co 15:24-28).
This is neither His government as God, nor that which, as the incarnate Saviour, He exercises over His people, of whom He will ever be Head.
thine enemies thy footstool--an expression taken from the custom of Eastern conquerors (compare
Jos 10:24; Jud 1:7)
to signify a complete subjection.
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繁體中文
2. 你能力的杖——即刑罰的杖
（賽 9:4; 10:15； 耶 48:12），
藉此你的能力將被認識。這就是祂真理的道
（賽 2:3; 11:4），
使一些人歸正，使另一些人羞愧（參
帖後 2:8）。
從錫安——即教會，神以聖靈居住其中，正如從前在錫安帳幕中以可見的象徵居住一樣（參
詩 2:6）。
你掌權等——治理現今已征服的仇敵。
在中間——從前如猛獸環繞
（詩 22:16），
現今雖勉強卻謙卑地被認為主
（腓 2:10, 11）。
英語原文
2. the rod of thy strength--the rod of correction
(Isa 9:4; 10:15; Jer 48:12),
by which Thy strength will be known. This is His Word of truth
(Isa 2:3; 11:4),
converting some and confounding others (compare
2Th 2:8).
out of Zion--or, the Church, in which God dwells by His Spirit, as once by a visible symbol in the tabernacle on Zion (compare
Ps 2:6).
rule thou, &c.--over enemies now conquered.
in the midst--once set upon, as by ferocious beasts
(Ps 22:16),
now humbly, though reluctantly, confessed as Lord
(Php 2:10, 11).
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繁體中文
3. 你的民……自願——按字面作「你的民（是）甘心祭」；因為「自願」一詞宜如此翻譯，它是複數名詞，而非形容詞（參
Ex 25:2； Ps 54:6）， 類似的形式亦見於
（Jud 5:2-9）。
當你掌權的日子——你的民在爭戰之日甘心獻上自己
（Ro 12:1），
在你旗下效力。
以聖潔的威儀——或如
Ps 29:2
所指的是屬靈敬拜的華美，聖殿事奉一切的物質榮耀不過是其預表；或更可能指敬拜者的樣式：在這屬靈的國度裏，他們是祭司的國度
（1Pe 2:9； Re 1:5），
跟隨這位祭司君王，披戴各樣卓越的恩典，正如亞倫祭司華美的聖衣
（Le 16:4）
所預表的。末後那句極隱晦的話——
從……年幼——按這見解可這樣解釋：「年幼」一詞指人生中因力量與活力而著稱的時期（參
Ec 11:9）——「甘露」則是凡能令人甦醒堅固之物的常設象徵
（Pr 19:12； Ho 14:5）。
因此，彌賽亞率領祂的百姓，被描繪為常在年富力強的青春中，因神恩典與聖靈的清晨甘露而得著甦醒與堅固。這樣，這短語作為平行句的一部分，正與第一句中的「你掌權的日子」相對應。「以聖潔的威儀」屬這後句，與首句的「你的民」相對，而「早晨」後的冒號省略。另有人主張：你的少年之力，或說你的身體，要因百姓如清晨甘露般源源不絕地加入而不斷得著甦醒；這與新約所說教會是基督的身體相符（參
Mic 5:7）。
英語原文
3. Thy people . . . willing--literally, "Thy people (are) free will offerings"; for such is the proper rendering of the word "willing," which is a plural noun, and not an adjective (compare
Ex 25:2; Ps 54:6),
also a similar form
(Jud 5:2-9).
in the day of thy power--Thy people freely offer themselves
(Ro 12:1)
in Thy service, enlisting under Thy banner.
in the beauties of holiness--either as in
Ps 29:2,
the loveliness of a spiritual worship, of which the temple service, in all its material splendors, was but a type; or more probably, the appearance of the worshippers, who, in this spiritual kingdom, are a nation of kings and priests
(1Pe 2:9; Re 1:5),
attending this Priest and King, clothed in those eminent graces which the beautiful vestments of the Aaronic priests
(Le 16:4)
typified. The last very obscure clause--
from the womb . . . youth--may, according to this view, be thus explained: The word "youth" denotes a period of life distinguished for strength and activity (compare
Ec 11:9)
--the "dew" is a constant emblem of whatever is refreshing and strengthening
(Pr 19:12; Ho 14:5).
The Messiah, then, as leading His people, is represented as continually in the vigor of youth, refreshed and strengthened by the early dew of God's grace and Spirit. Thus the phrase corresponds as a member of a parallelism with "the day of thy power" in the first clause. "In the beauties of holiness" belongs to this latter clause, corresponding to "Thy people" in the first, and the colon after "morning" is omitted. Others prefer: Thy youth, or youthful vigor, or body, shall be constantly refreshed by successive accessions of people as dew from the early morning; and this accords with the New Testament idea that the Church is Christ's body (compare
Mic 5:7).
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繁體中文
4. 這裏以神的誓言所肯定的祭司職分之永存，與剛剛解釋過的君王職分之永存相對應。
照著……等次——
（Heb 7:15）
照麥基洗德的樣式，保羅已充分闡釋，不僅指永存、神的設立與君尊的祭司職分，也指沒有祭司世襲與繼承，並超越亞倫的等次。
英語原文
4. The perpetuity of the priesthood, here asserted on God's oath, corresponds with that of the kingly office just explained.
after the order--
(Heb 7:15)
after the similitude of Melchisedek, is fully expounded by Paul, to denote not only perpetuity, appointment of God, and a royal priesthood, but also the absence of priestly descent and succession, and superiority to the Aaronic order.
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繁體中文
5. 在你右邊——如
Ps 109:31，
扶持幫助；這與
Ps 110:1
並不矛盾，那裏的比喻表示權力的同享，因為此處祂以另一個身分出現——如戰士出擊仇敵，並得神扶持。
打傷——擊打或粉碎。
君王——不是平常人，而是他們的統治者，因此也包括其下一切的人
（Ps 2:2, 10）。
英語原文
5. at thy right hand--as
Ps 109:31,
upholding and aiding, which is not inconsistent with
Ps 110:1,
where the figure denotes participation of power, for here He is presented in another aspect, as a warrior going against enemies, and sustained by God.
strike through--smite or crush.
kings--not common men, but their rulers, and so all under them
(Ps 2:2, 10).
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繁體中文
6. 人稱再次轉換。彌賽亞的征服被描述出來，雖然祂的作為與神的作為是相同的。如同戰後屍體遍野，得勝者登上王座，祂也將在列國中「審判」或「治理」，並制伏
頭——或（作集合用法指「許多」時）「眾首領」， 在多國之上。
傷——按字面作「打」或「粉碎」（參
Ps 110:5）。
英語原文
6. The person is again changed. The Messiah's conquests are described, though His work and God's are the same. As after a battle, whose field is strewn with corpses, the conqueror ascends the seat of empire, so shall He "judge," or "rule," among many nations, and subdue
the head--or (as used collectively for "many") "the heads," over many lands.
wound--literally, "smite," or "crush" (compare
Ps 110:5).
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繁體中文
7. 作為得勝者，「雖然疲乏，還是追趕」
[Jud 8:4]， 祂要因路上的河得著甦醒，並追求完成祂神聖而榮耀的得勝。
英語原文
7. As a conqueror, "faint, yet pursuing"
[Jud 8:4],
He shall be refreshed by the brook in the way, and pursue to completion His divine and glorious triumphs.
Ps 110:1-7.
我們的救主親自
(Mt 22:42-45)
以及使徒們
(Ac 2:34; 1Co 15:25; Heb 1:13)
明確地將本篇應用於祂，並且屢屢引用其語言與意涵
(Eph 1:20-22; Php 2:9-11; Heb 10:12, 13)，
使其純粹的預言性質毫無疑問。大衛或其任何後裔的地位或性格——無論個人或職分上——都沒有可作如此引用的根據；而且君王職分與一切祭司職能的完全分離（而這些職能在本篇中清楚歸於主角），更明確禁止此種引用。本篇頌揚基督被高舉到一個永遠且不斷增長之國度的寶座上，並得著永遠的祭司職任
(Zec 6:13)，
這包含祂仇敵的降服與祂子民的增多，並由全能神的話與誓言使之確定無疑。
1. 耶和華說——字面作「耶和華的言語」（參
Ps 36:1），
是在預言性或其他莊嚴、明確的宣告中所用的公式。
我主——猶太人理解此詞指彌賽亞，其傳統可資證明，而基督根據此假設所作的論證
(Mt 22:44)
也證實了這一點。
坐在我右邊——不僅是尊榮的標記
(1Ki 2:19)，
也暗示權力的共享
(Ps 45:9; Mr 16:19; Eph 1:20)。
坐——如君王一般
(Ps 29:10)，
雖然所指更在於地位而非姿勢（參
Ac 7:55, 56）。
等我使等——基督對其仇敵的統治，是神所託付並授以一切權柄
(Mt 28:18)
以制服他們的，必將確實建立
(1Co 15:24-28)。
這既不是祂作為神的治理，也不是祂作為道成肉身的救主對其子民所施的治理——祂永遠是他們的元首。
你仇敵作你的腳凳——取自東方征服者習俗的表達（參
Jos 10:24; Jud 1:7），
表示完全的降服。