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Ps 110:1-7.
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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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2. 你能力的杖（the rod of thy strength）——即管教的杖（Isa 9:4; 10:15；Jer 48:12），借此你的能力将被认识。这就是祂真理的道（Isa 2:3; 11:4），使一些人归正，使另一些人困惑（参
2Th 2:8）。
从锡安（out of Zion）——即从教会而出，神借圣灵居住其中，正如昔日借可见的象征住在锡安的会幕中一样（参
Ps 2:6）。
*求你掌权（rule thou）*等——管治如今已被制伏的仇敌。
在你中间（in the midst）——他们一度如猛兽般扑上来（Ps 22:16），如今却谦卑地——尽管不情愿地——承认祂为主（Php 2:10, 11）。
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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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3. 你民……甘心——按字面作「你民（是）甘心祭」；因为「甘心」一词的正译当如此，它是复数名词，不是形容词
（比较
Ex 25:2; Ps 54:6）， 还有类似的形式
（Jud 5:2-9）。
在你掌权的日子——你民甘心献上自己
（Ro 12:1）
在你的事奉中，在你的旗号下从军。
以圣洁的威严——或如
Ps 29:2， 属灵敬拜的可爱，会幕事奉一切物质辉煌不过为其预表；或更可能，敬拜者的外貌。在这属灵国度中，他们是君尊的祭司国度
（1Pe 2:9; Re 1:5）， 随侍这位祭司和君王，穿着亚伦祭司华美衣袍
（Le 16:4）
所预表的那些显著恩典。最后一句极隐晦的话——
从清晨……少年——按照这见，可如此解释：「少年」一词指生命以力量和活力著称的阶段
（比较
Ec 11:9）
——「甘露」是任何清新与刚强之物的常喻
（Pr 19:12; Ho 14:5）。 因此弥赛亚作为带领他百姓的，被描绘为常在少年的活力中，为神恩典和圣灵的早露所润泽、刚强。这样，这短语作为对仗句的一项与第一句中的「你掌权的日子」相对应。「以圣洁的威严」属后句，与前句的「你民」对应，而「清晨」之后的冒号被略去。另有人偏好：你的少年，或少年的活力，或身体，要不断被陆续而来如清晨甘露的百姓所润泽；这与新约教会是基督身体的观念相符
（比较
Mic 5:7）。
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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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4. 此处基于神的誓言所肯定的祭司职分之恒久性，与刚才所解释的王职之恒久性相符。
等次——
（Heb 7:15）
照着麦基洗德的样式，已由保罗充分解释，不仅表示恒久性、神的任命和王祭职分，也表示没有祭司血统和承继，以及超越亚伦等次。
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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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5. 在你右边——如
Ps 109:31， 扶持帮助，这与
Ps 110:1
并不矛盾，那里比喻表示权能的共享；因为这里他以另一面被呈献，如战士出击仇敌，为神所扶持。
伤——击打或压碎。
君王——不是平凡人，而是他们的统治者，以及他们以下的一切人
（Ps 2:2, 10）。
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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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6. 人称再次改变。弥赛亚的征服被描述，虽然他的工作和神的工作相同。如同战役之后，遍地尸骸，得胜者登上权位的座位，他也要在列国中「审判」、或「治理」，并制伏
头——或（集合使用表示「许多」）「众头」，在许多地上。
伤——按字面作「击打」或「压碎」
（比较
Ps 110:5）。
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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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7. 作为得胜者，「虽然疲乏，还是追赶」
[Jud 8:4]， 他要因道旁的溪得着苏醒，并成就他属天荣耀的得胜，直到完成。
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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.
救主亲自将本诗应用于自己（Mt 22:42-45），使徒们也是如此（Ac 2:34；1Co 15:25；Heb 1:13），他们又屡次引用本诗的用语与要旨（Eph 1:20-22；Php 2:9-11；Heb 10:12, 13），这些都使人对其纯粹预言的性质毫无疑义。大卫或任何其他后裔的地位或品格——无论是个人层面还是职分层面——都没有足以将本诗指向他们之处；况且一切祭司职分与君王职分的彻底分离（而本诗的主题却明明被赋予祭司职分），更是断然排除了这样的指向。本诗颂扬基督被高举，登上一个永恒且不断扩展之国度的宝座，并得着永久的祭司职分（Zec 6:13），其中涉及祂仇敌的臣服与子民的增多，且因全能者的话语与誓言而确定无疑。
1. 耶和华说（The Lord said）——字面作“耶和华的宣示”（参
Ps 36:1），是用于预言性或其他庄严、明确宣告的格式用语。
我主（my Lord）——犹太人将此词理解为指弥赛亚，他们的传统可以证明；而基督既基于这一假设来辩论（Mt 22:44），也印证了此点。
坐在我右边（Sit . . . at my right hand）——不仅是尊荣的记号（1Ki 2:19），也暗示权力的分享（Ps 45:9；Mr 16:19；Eph 1:20）。坐——如君王一般（Ps 29:10），不过所暗示的是地位而非姿势（参
Ac 7:55, 56）。
*等我使……（until I make）*等——基督既受神差遣、又蒙托付一切权柄（Mt 28:18）以制伏仇敌，祂对仇敌的统治理当必然建立（1Co 15:24-28）。这既非祂作为神的治理，也非祂作为道成肉身之救主对子民——祂将永远作其元首——所施行的治理。
你的仇敌作你的脚凳（thine enemies thy footstool）——取自东方征服者习俗的表达（参
Jos 10:24；Jud 1:7），用以表示完全的臣服。