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英文原文
This psalm is pure gospel; it is only, and wholly, concerning Christ, the Messiah promised to the fathers and expected by them. It is plain that the Jews of old, even the worst of them, so understood it, however the modern Jews have endeavoured to pervert it and to rob us of it; for when the Lord Jesus proposed a question to the Pharisees upon the first words of this psalm, where he takes it for granted that David, in spirit, calls Christ his Lord though he was his Son, they chose rather to say nothing, and to own themselves gravelled, than to make it a question whether David does indeed speak of the Messiah or no; for they freely yield so plain a truth, though they foresee it will turn to their own disgrace, Mt 22:41-46, etc. Of him therefore, no doubt, the prophet here speaks of him and of no other man. Christ, as our Redeemer, executes the office of a prophet, of a priest, and of a king, with reference both to his humiliation and his exaltation; and of each of these we have here an account. I. His prophetical office, Ps 110:2. II. His priestly office, Ps 110:4. III. His kingly office, Ps 110:1,3,5,6. IV. His estates of humiliation and exaltation, Ps 110:7. In singing this psalm we must act faith upon Christ, submit ourselves entirely to him, to his grace and government, and triumph in him as our prophet, priest, and king, by whom we hope to be ruled, and taught, and saved, for ever, and as the prophet, priest, and king, of the whole church, who shall reign till he has put down all opposing rule, principality, and power, and delivered up the kingdom to God the Father.
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The Messiah's Dominion
弥赛亚的国权
大卫的诗。
¹ 耶和华对我主说：你坐在我的右边，等我使你仇敌作你的脚凳。
² 耶和华必使你从锡安伸出能力的杖来；你要在你仇敌中掌权。
³ 当你掌权的日子，你的民要以圣洁的妆饰为衣，甘心牺牲自己；你的民多如清晨的甘露。
⁴ 耶和华起了誓，决不后悔，说：你是照着麦基洗德的等次永远为祭司。
有人称本篇为「大卫的信经」，因为基督教信仰几乎所有要条都可见于其中；标题称它为「大卫的诗」，因为他在信心的远见中看见弥赛亚，便既赞美神又自得安慰；我们今日歌唱此篇，那所预言的既已应验、更显明地启示出来，我们岂不更当如此。此处论及基督的荣耀之言，叫我们不得不思想他是何等伟大。
一、他是大卫的主。我们必须特别留意这一点，因为主自己也是如此。太22:43，「大卫被圣灵感动，称他为主。」正如使徒以亚伯拉罕这样的大人物向麦基洗德（并借此向基督）纳「十分之一」来证明麦基洗德及基督的尊贵（来7:4），我们也可借此证明主耶稣的尊贵：大卫那样的大人物，「称他」为「主」；那王借他承认自己作王，并向他如仆人事奉主一般蒙悦纳。有人认为他称他为「主」，是因为他就是那位要从他而出的主——他的儿子，又是他的主。因此他的生身母亲称他为「救主」（路1:47）；连他的父母也是他的臣民、他所救的人。
二、他是由神自己的旨意与定旨所立的主权之主：「耶和华」——耶威——「对他说：『坐』」如王一般坐。他从父「领受」这尊荣与荣耀（彼后1:17），是从那尊荣与权能之源所领受，并「不是自取」。所以他才是合法的主，他的名分无可争议；因为神所说的，无人能否认。所以他才是永远的主；因为神所说的，必不反悔。他必接管并持守父所交托的国度，无人能阻挡。
三、他将被升到至高的尊荣，并被托付在天地间绝对的主权：「你坐在我的右边。」坐着是安息的姿态；在他事奉与受苦之后，他进入安息，脱离一切劳碌。坐着是掌权的姿态；他坐着颁赐律法、施行审判。坐着是持久的姿态；他如王一般永远坐着。坐在神的右边，既表明他的尊贵，也表明他的统辖——父所加给他的尊荣、所托付他的信实。凡从神到人的恩惠，凡从人到神的事奉，都经过他的手。
四、他一切仇敌终必被制服成为他的脚凳——只是到时候才成全；到那时他也必在中保的荣耀中掌权，尽管中保的工作在某种意义上已告结束。注意，1. 连基督自己也有仇敌，他们攻击他的国度和子民，攻击他的尊荣和利益。有人不愿他作王掌权，于是他们便与那完全不愿他作王的撒但结盟。2. 这些仇敌「必作他的脚凳」；他必制伏他们、胜过他们；他必轻易成就，如同我们把脚凳放在合适的位置一般容易，且其中有一种合宜性。他必因此使自己得安舒，如人坐席而脚下有脚凳；他必以最有利于自己尊荣、使他们永远蒙羞的方式制伏他们；他必「践踏恶人」（玛4:3）。3. 神父已承担此事：「我必使他们作你的脚凳」，他能作成。4. 这事不会立即成就。他一切仇敌如今虽被链锁，却尚未成为他的脚凳。使徒也如此观察。来2:8，「我们如今还不见万物都服他。」基督自己也必须等候他的胜利与凯旋得以成全。5. 他必等候直到这事成就；他们一切的力量与恶意丝毫不能扰乱他的治理。他坐在神的右边，这就是给他凭据——他终必将脚踏在一切仇敌的颈项上。
五、他将在世上设立一个国度，始于耶路撒冷（诗110:2）：「耶和华必使你从锡安伸出能力的杖来」，借以建立、维持并管理你的国。弥赛亚坐在天上至大者的右边，必在地上有教会，且必眷顾它；因为他是「锡安圣山上的王」（诗2:6），与那赐律法的可畏之山 Sinai 相对（来12:18-24，加4:24-25）。基督的国度起于锡安——大卫的城，因为他是大卫的子孙，要得「他祖大卫的位」。所谓他能力的杖，或他的强杖，乃指他永远的福音，以及伴随福音的圣灵的大能——即所传的道，与伴随的主的膀臂（赛53:1，罗1:16）；福音「不独在乎言语，也在乎权能和圣灵」（帖前1:5）。借神的道与圣灵，人先被折服、归顺神，然后照神的旨意被治理。这根强杖是神所伸出的；他浇灌圣灵，赐给传道人使命与资格，使他们「靠着圣灵行事」（加3:5）。这杖是从锡安伸出的，因为圣灵在那里赐下，传福音给万民也必须从耶路撒冷开始（路24:47-49）。「训诲必出于锡安」（赛2:3）。注意：基督的福音既为神所差，便「靠着神」大有权能，能行奇事（林后10:4）。它是「基督能力之杖」。有人认为它不仅暗指君王的权杖（表明基督在福音中闪耀的荣耀），也暗指牧人的竿杖——他的杖与竿（表明基督对教会的温柔看顾）；因为他既是「好牧人」，也是「大牧人」。
六、他的国度既已设立，便要在世上被维持保存，不顾黑暗权势的一切反对。1. 基督必掌权，颁布律法，借此治理他的子民，使他们完全、安逸、有福，成就自己的旨意、成全自己的计谋，并在人中间维护自己的利益。他的国出乎神，必坚立；他的冠冕稳戴头上，且必在其中繁茂。2. 他要「在你仇敌中掌权」。他在天上坐在朋友中间；他在那里的荣耀宝座周围都是忠诚敬拜他的人（启5:11）。但他在地上却在仇敌中间掌权，他在地上的治理宝座周围满是恨他、与他争战的人。基督的教会是荆棘中的百合花，他的门徒被差遣「如羊进入狼群」；他知道他们「所住之处，就是撒但座位之处」（启2:13）。这反使他的尊荣更显——他不仪守住阵地，更达到目的，不顾地狱与地上一切恶毒的谋略和权势，这些都不能动摇教会建立其上的磐石。「真理本为大，必能得胜。」
七、他将有众多的子民归他，成为他的名与赞美（诗110:3）。
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他们要作他自己的子民，他对他们有无可争议的主权。他们是父所赐给他的，父既赐他们生命气息，他们的生命气息又本是该丧失的。「他们本是你的，你将他们赐给我」（约17:6）。他们是他所救赎的；他已买赎他们「作他自己的子民」（多2:14）。他们凭权利属他，这权利先于他们的同意。他在哥林多「有许多的百姓」——在他们尚未归信之前（徒18:10）。
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他们要作「甘心」的子民，即情愿的子民，正如选择事奉而不被强逼的仆人（他们爱主人，不愿自由离去），正如自愿应召而非被强征的士兵（「我在这里，请差遣我」），正如甘心献上、不出于勉力的祭物；我们「将身体献上，当作活祭」。注意：基督的子民是情愿的子民。一个灵魂的归正，就在于他情愿归基督，负他的轭、进入他的旨意，带着完全的甘心与满足。
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他们要在「你掌权的日子」如此，有人译作「在你召集军队的日子」；当你招募士兵时，必有大批志愿者踊跃应召；只要树立大旗，「外邦人」就「必寻求」（赛11:10，60:3）。或当你领他们出战时，他们必甘心「跟随羔羊无论他往哪里去」（启14:4）。有人译作「在你的军旅之日」：「当福音首批使者被差遣，作为基督的军队，去征服堕落的人类，并毁灭堕落天使的国度时，凡作「你民」的「必甘心」；那便是你设立国度的日子。」「在你有大能的日子」，我们如此理解。有一种普遍的能力随福音临到众人，使他们情愿作基督的子民——这能力来自福音大作者的至高权柄，以及福音所载之事的内在卓越，加上为证实福音所行的不可否认的神迹。另有一种特殊的能力——圣灵的能力，随神的道而临到基督的子民，有效地使他们情愿。前者使罪人无可推诿；后者使圣徒无可夸口。凡情愿作基督子民的人，都是因神白白而大能的恩典才如此。
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他们要「以圣洁的妆饰为衣」如此情愿，即：（1）他们必因看见圣洁之美而被吸引归他；他们必因看见「那圣洁的耶稣」之美，以及「圣洁国度」之教会的美，而被吸引顺服基督。（2）他们必被接纳进入圣洁之美，如属灵的祭司，在他的圣所中事奉；因为「我们既因耶稣的血，得以坦然进入至圣所」。（3）他们必以恩典与成圣的华美装饰事奉他。注意：圣洁是基督家中的服饰，是「永远合乎他居所」的。基督的士兵尽都如此披戴；这就是他们所穿的军装颜色。天上的众军「穿着细麻衣，又白又洁跟随他」（启19:14）。
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他必有大批 devoted 归他之民。民的众多是君王的尊荣，而这将是这位君王的尊荣。「从清晨的胎腹你得了你少年人的甘露」，即大批年轻的归信者，如夏日清晨的露珠。在福音初传之时——新约的清晨、教会的少年期——大批人涌向基督，「有许多人信了」；「雅各所剩下的必如从耶和华那里降下的露」（弥5:7，参赛64:4-8）。或可如此解：「从清晨的胎腹（自他们幼年起）你得着你民少年之露」，即他们年少时的心思与情感；那是你的少年，因为是奉献给你的。」「少年之露」是成群结队涌向基督的青年——人数众多、光彩可期、满怀盼望，对这世界而言如同滋润大地的甘露。注意：我们少年之露，即使在人生的清晨，也当奉献给我们的主耶稣。
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他不仅作王，也作祭司（诗110:4）。那对他说「你坐在我右边的」主，「起了誓，决不后悔，说：『你是祭司』」，即「你作祭司」；因为借他起誓的话他被分别为圣。注意：（1）我们的主耶稣基督是祭司。他被任命承担这职分，并忠心执行；他「替人办理属神的事，为要献上礼物和为罪祭」（来5:1），为我们的罪赎罪，又使我们的奉献蒙神悦纳。他对我们是神的仆人，我们在神面前又有他作中保，所以他是神与人之间的中保。（2）他是「永远为祭司」。他在神永恒的旨意中就被定作祭司；他对旧约的圣徒是祭司，对一切信者直到末了也都是祭司（来13:8）。他被称为「永远为祭司」，不仅因为我们再不指望基督祭司之职以外别有恩典的安排，更因其蒙福的果效与影响将存到永远。（3）他是以起誓立为祭司的，使徒借此证明他的祭司职分超越亚伦的职分（来7:20-21）。「耶和华起了誓」，表明这委任并无保留撤销权的暗示；因为「他决不后悔」，不像他后悔以利的祭司职分那样（撒上2:30）。这是为基督的尊荣、也是为基督徒的安慰而设的。基督的祭司之职以最高的批准得以确立，使它成为我们信心与盼望坚定不移的根基。（4）他不是照亚伦的等次为祭司，而是照麦基洗德的等次——这等次既在先，又在多方面超越亚伦的等次，且更生动地预表基督的祭司之职。麦基洗德是「坐在位上掌权的祭司」，基督也是如此（亚6:13）——他是仁义王，也是平安王。麦基洗德没有继承人，基督也没有；他的祭司之职永不更换。使徒详细阐释这些话（来7:1-28），并以此为根据建立他论基督祭司职分的论述，表明这并非新观念，而是建立在这最确切的预言之上。因为新约解释旧约，旧约也印证新约，耶稣基督是两者的阿拉法，也是两者的俄梅戛。
英文原文
The Messiah's Dominion
A psalm of David.
¹ The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool.
² The LORD shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies.
³ Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth.
⁴ The LORD hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.
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. Mt 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 by 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 (Lu 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 (2Pe 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 with an absolute sovereign power both in heaven and in earth: Sit thou at my right hand. Sitting is a resting posture; after his services and sufferings, he entered into rest from all his labours. It is a ruling posture; he sits to give law, to give judgment. It is a remaining posture; he sits like a king for ever. Sitting at the right hand of God denotes both his dignity and his dominion, the honour put upon him and the trusts reposed in him by the Father. All the favours that come from God to man, and all the service that comes from man to God, pass through his hand.
IV. That all his enemies were in due time to be made his footstool, and not till then; but then also he must reign in the glory of the Mediator, though the work of the Mediator will be, in a manner, at an end. Note, 1. Even Christ himself has enemies that fight against his kingdom and subjects, his honour and interest, in the world. There are those that will not have him to reign over them, and thereby they join themselves to Satan, who will not have him to reign at all. 2. These enemies will be made his footstool; he will subdue them and triumph over them; he will do it easily, as easily as we put a footstool in its proper place, and such a propriety there will be in it. He will make himself easy by the doing of it, as a man that sits with a footstool under his feet; he will subdue them in such a way as shall be most for his honour and their perpetual disgrace; he will tread down the wicked, Mal 4:3. 3. God the Father has undertaken to do it: I will make them thy footstool, who can do it. 4. It will not be done immediately. All his enemies are now in a chain, but not yet made his footstool. This the apostle observes. Heb 2:8, We see not yet all things put under him. Christ himself must wait for the completing of his victories and triumphs. 5. He shall wait till it is done; and all their might and malice shall not give the least disturbance to his government. His sitting at God's right hand is a pledge to him of his setting his feet, at last, on the necks of all his enemies.
V. That he should have a kingdom set up in the world, beginning at Jerusalem (Ps 110:2): "The Lord shall send the rod or sceptre of thy strength out of Zion, by which thy kingdom shall be erected, maintained, and administered." The Messiah, when he sits on the right hand of the Majesty in the heavens, will have a church on earth, and will have an eye to it; for he is King upon the holy hill of Zion (Ps 2:6), in opposition to Mount Sinai, that frightful mountain, on which the law was given, Heb 12:18,24, Ga 4:24,25. The kingdom of Christ took rise from Zion, the city of David, for he was the Son of David, and was to have the throne of his father David. By the rod of his strength, or his strong rod, is meant his everlasting gospel, and the power of the Holy Ghost going along with it—the report of the word, and the arm of the Lord accompanying it (Isa 53:1, Ro 1:16),—the gospel coming in word, and in power, and in the holy Ghost, 1Th 1:5. By the word and Spirit of God souls were to be reduced first, and brought into obedience to God, and then ruled and governed according to the will of God. This strong rod God sent forth; he poured out the Spirit, and gave both commissions and qualifications to those that preached the word, and ministered the Spirit, Ga 3:5. It was sent out of Zion, for there the Spirit was given, and there the preaching of the gospel among all nations must begin, at Jerusalem. See Lu 24:47,49. Out of Zion must go forth the law of faith, Isa 2:3. Note, The gospel of Christ, being sent of God, is mighty through God to do wonders, 2Co 10:4. It is the rod of Christ's strength. Some make it to allude not only to the sceptre of a prince, denoting the glory of Christ shining in the gospel, but to a shepherd's crook, his rod and staff, denoting the tender care of Christ takes of his church; for he is both the great and the good Shepherd.
VI. That his kingdom, being set up, should be maintained and kept up in the world, in spite of all the oppositions of the power of darkness. 1. Christ shall rule, shall give laws, and govern his subjects by them, shall perfect them, and make them easy and happy, shall do his own will, fulfil his own counsels, and maintain his own interests among men. His kingdom is of God, and it shall stand; his crown sits firmly on his head, and there it shall flourish. 2. He shall rule in the midst of his enemies. He sits in heaven in the midst of his friends; his throne of glory there is surrounded with none but faithful worshippers of him, Re 5:11. But he rules on earth in the midst of his enemies, and his throne of government here is surrounded with those that hate him and fight against him. Christ's church is a lily among thorns, and his disciples are sent forth as sheep in the midst of wolves; he knows where they dwell, even where Satan's seat is (Re 2:13), and this redounds to his honour that he not only keeps his ground, but gains his point, notwithstanding all the malignant policies and powers of hell and earth, which cannot shake the rock on which the church is built. Great is the truth, and will prevail.
VII. That he should have a great number of subjects, who should be to him for a name and a praise, Ps 110:3.
1. That they should be his own people, and such as he should have an incontestable title to. They are given to him by the Father, who gave them their lives and beings, and to whom their lives and beings were forfeited. Thine they were and thou gavest them me, Joh 17:6. They are redeemed by him; he has purchased them to be to himself a peculiar people, Tit 2:14. They are his by right, antecedent to their consent. He had much people in Corinth before they were converted, Ac 18:10.
2. That they should be a willing people, a people of willingness, alluding to servants that choose their service and are not coerced to it (they love their masters and would not go out free), to soldiers that are volunteers and not pressed men ("Here am I, send me"), to sacrifices that are free-will offerings and not offered of necessity; we present ourselves living sacrifices. Note, Christ's people are a willing people. The conversion of a soul consists in its being willing to be Christ's, coming under his yoke and into his interests, with an entire compliancy and satisfaction.
3. That they should be so in the day of his power, in the day of thy muster (so some); when thou art enlisting soldiers thou shalt find a multitude of volunteers forward to be enlisted; let but the standard be set up and the Gentiles will seek to it, Isa 11:10,60:3. Or when thou art drawing them out to battle they shall be willing to follow the Lamb whithersoever he goes, Re 14:4. In the day of thy armies (so some); "when the first preachers of the gospel shall be sent forth, as Christ's armies, to reduce apostate men, and to ruin the kingdom of apostate angels, then all that are thy people shall be willing; that will be thy time of setting up thy kingdom." In the day of thy strength, so we take it. There is a general power which goes along with the gospel to all, proper to make them willing to be Christ's people, arising from the supreme authority of its great author and the intrinsic excellency of the things themselves contained in it, besides the undeniable miracles that were wrought for the confirmation of it. And there is also a particular power, the power of the Spirit, going along with the power of the word, to the people of Christ, which is effectual to make them willing. The former leaves sinners without matter of excuse; this leaves saints without matter of boasting. Whoever are willing to be Christ's people, it is the free and mighty grace of God that makes them so.
4. That they should be so in the beauty of holiness, that is, (1.) They shall be allured to him by the beauty of holiness; they shall be charmed into a subjection to Christ by the sight given them of his beauty, who is the holy Jesus, and the beauty of the church, which is the holy nation. (2.) They shall be admitted by him into the beauty of holiness, as spiritual priests, to minister in his sanctuary; for by the blood of Jesus we have boldness to enter into the holiest. (3.) They shall attend upon him in the beautiful attire or ornaments of grace and sanctification. Note, Holiness is the livery of Christ's family and that which becomes his house for ever. Christ's soldiers are all thus clothed; these are the colours they wear. The armies of heaven follow him in fine linen, clean and white, Re 19:14.
5. That he should have great numbers of people devoted to him. The multitude of the people is the honour of the prince, and that shall be the honour of this prince. From the womb of the morning thou hast the dew of thy youth, that is, abundance of young converts, like the drops of dew in a summer's morning. In the early days of the gospel, in the morning of the New Testament, the youth of the church, great numbers flocked to Christ, and there were multitudes that believed, a remnant of Jacob, that was as dew from the Lord, Mic 5:7, Isa 64:4,8. Or thus? "From the womb of the morning (from their very childhood) thou hast the dew of thy people's youth, that is, their hearts and affections when they are young; it is thy youth, because it is dedicated to thee." The dew of the youth is a numerous, illustrious, hopeful show of young people flocking to Christ, which would be to the world as dew to the ground, to make it fruitful. Note, The dew of our youth, even in the morning of our days, ought to be consecrated to our Lord Jesus.
6. That he should be not only a king, but a priest, Ps 110:4. The same Lord that said, Sit thou at my right hand, swore, and will not repent, Thou art a priest, that is, Be thou a priest; for by the word of his oath he was consecrated. Note, (1.) Our Lord Jesus Christ is a priest. He was appointed to that office and faithfully executes it; he is ordained for men in things pertaining to God, to offer gifts and sacrifices for sin (Heb 5:1), to make atonement for our sins and to recommend our services to God's acceptance. He is God's minister to us, and our advocate with God, and so is a Mediator between us and God. (2.) He is a priest for ever. He was designed for a priest, in God's eternal counsels; he was a priest to the Old-Testament saints, and will be a priest for all believers to the end of time, Heb 13:8. He is said to be a priest for ever, not only because we are never to expect any other dispensation of grace than this by the priesthood of Christ, but because the blessed fruits and consequences of it will remain to eternity. (3.) He is made a priest with an oath, which the apostle urges to prove the pre-eminence of his priesthood above that of Aaron, Heb 7:20,21. The Lord has sworn, to show that in the commission there was no implied reserve of a power of revocation; for he will not repent, as he did concerning Eli's priesthood, 1Sa 2:30. This was intended for the honour of Christ and the comfort of Christians. The priesthood of Christ is confirmed by the highest ratifications possible, that it might be an unshaken foundation for our faith and hope to build upon. (4.) He is a priest, not of the order of Aaron, but of that of Melchizedek, which, as it was prior, so it was upon many accounts superior, to that of Aaron, and a more lively representation of Christ's priesthood. Melchizedek was a priest upon his throne, so is Christ (Zec 6:13), king of righteousness and king of peace. Melchizedek had no successor, nor has Christ; his is an unchangeable priesthood. The apostle comments largely upon these words (Heb 7:1-28) and builds on them his discourse of Christ's priestly office, which he shows was no new notion, but built upon this most sure word of prophecy. For, as the New Testament explains the Old, so the Old Testament confirms the New, and Jesus Christ is the Alpha and Omega of both.
5-7
The Messiah's Dominion
弥赛亚的统治
⁵ 在你右边的主，当他发怒的日子，必打伤列王。
⁶ 他要在列邦中刑罚各人；尸首就遍满各处。他要在许多国中打破仇敌的头。
⁷ 他要喝路旁的河水；因此必抬起头来。
我们在此看见我们伟大的救赎主：
一、征服他的仇敌（诗 110:5-6），为要使他们作他的脚凳（诗 110:1）。我们的主耶稣必使一切反对他国度的作为归于无有，又使一切反对并顽固坚持其反对之人归于毁坏。无论谁与他争战——无论是借着逼迫，还是借着悖谬的争辩——反对他、反对他的子民、反对他在人中间的国度利益，他都比他们更强。请看此处：
1. 这位征服者：主——Adonai——主耶稣；审判全已交在他手中，他必为自己一方对付他的仇敌而向他们讨回公道。在你右边的主，教会啊！（有人如此读）；就是说，那位亲近他百姓、作他们随时的帮助，在他们右边扶持、救助他们的主，必为他们而抵挡他自己和他们的仇敌。参诗 109:31。他必站在穷乏人的右边（诗 16:8）。有人注意到，当基督被说成在他教会的右边行作他工之时，这暗示我们若要基督为我们显现，我们必须奋发（撒下 5:24）。或更确切地说：在你右边的主，神啊！——指回诗 110:1，他被升高所进入的尊严与统治。请注意：基督坐在神的右边，对他的仇敌说话如同威吓，对他的百姓说话如同福乐。
2. 这场胜利所定的时刻：当他发怒的日子——就是所定的时刻，当他们罪孽之量满足、 ripe for ruin 之时；当他忍耐的日子已尽，当他发怒的日子来到。请注意：（1）基督自己有怒，也有恩。这事关乎我们当亲嘴子，因为他会发怒（诗 2:12），我们也读到羔羊的忿怒（启 6:16）。（2）有发怒之日被定下，有为锡安争辩之报应之年，救赎之年。各别仇敌被毁灭之时已定，那时一到必成，无论看上去何等不可能；但他发怒的大日将在时间的末了（启 6:17）。
3. 这场胜利的范围。（1）它必达到极高点：他必打伤列王。反对基督的最大人物，也必被叫倒在他面前。他们虽是地上的君王、是统治者，惯于称心如愿，却不能在基督身上如愿；他们这样试图，只是使自己显得可笑（诗 2:2-5）。他们在人中间的权势无论怎样专制，基督必要他们交账；他们的力量无论多大，计谋无论多深，基督都比他们更强；他们所骄傲的，他必居其上。撒但是这世界的王，死是恐惧之王；我们也读到与羔羊争战的君王；但他们都要被打倒、被打碎。（2）它必达到极远处。基督胜利的战利品要竖立在列邦之中，并在许多国家之中；无论他的仇敌在哪里，不仅他的眼目，连他的手也必找着他们（诗 21:8），他的忿怒也必追随他们。他必与万民争辩（珥 3:2）。
4. 这场胜利的公义：他要在列邦中刑罚各人。这不是出于狂怒的军事处决，而是司法的处决。他在定罪杀戮之前，必先审判；他必显明：他们把这场败亡带在自己身上，他们自己滚了那块石头，那石头又反滚在他们身上；好叫他说话时自显为义，天也宣告他的公义。参启 19:1-2。
5. 这场胜利的功效；它必成为他一切仇敌全然彻底的败亡。他必打伤他们——因为他打得有力，所给的是无法医治的伤：他必打破仇敌的头——这似乎指向关于弥赛亚最初的应许（创 3:15），说他要伤蛇的头。他要打破他仇敌的头（诗 68:21）。有人读作：他要打破那在多国中为首的——或指撒但，或指敌基督——主必以他口中的气灭绝他。他必使他的仇敌遭受如此规模的毁灭，以致尸首就遍满各处。被主所杀的必多。参赛 34:3，结 39:12、14，启 14:20，19:17-18。把山谷（有人如此读）填满尸首，也许暗示着把地狱（地狱有时比作欣嫩子谷，赛 30:33；耶 7:32）填满被定罪的灵魂；因为凡顽固与基督为敌的，那必是他们的分。
二、我们在此看见救赎主拯救他的朋友，安慰他们（诗 110:7）；为他们的益处：1. 他必自卑：他要喝路旁的河水——父所交在他手里的那苦杯。他必如此被降卑、被穷乏，又如此专心于他的工，以致他要喝路旁湖泊中的浊水（有人如此读）。神的忿怒，在律法咒诅的河道中流着，便是路旁的河水——在他工作之途中必经的，或是流在我们救恩之途中拦阻了我们与天上相通的。基督既为我们成了咒诅，便喝了这河；所以他开始受苦之时，他过了汲沦溪（约 18:1）。他深深喝了这黑溪——这是汲沦的意思——这血溪；他如此喝了路旁的河水，使之从我们救赎与救恩的路上挪去。2. 他必被高举：因此他必抬起头来。他死的时候低下头（约 19:30），却很快以自己的大能在复活之中抬起头来。他抬起头，如同得胜者，而且不止于得胜。这不仅表明他的高升，也表明他的喜乐；不仅表明他被升举，也表明他在其中的得胜。西 2:15：既将一切执政的、掌权的掳来，明显给众人看。大卫作为他的预表，曾这样说过（诗 27:6）：现在我的头必高过我的仇敌。他的升高是他降卑的赏赐；因他自卑，所以神将他升为至高（腓 2:9）。因他喝了路旁的河水，所以他自己抬起头来；这样他也抬起他一切忠心跟随者的头来——他们若与他同受苦，也必与他同作王。
英文原文
The Messiah's Dominion
⁵ The Lord at thy right hand shall strike through kings in the day of his wrath.
⁶ He shall judge among the heathen, he shall fill the places with the dead bodies; he shall wound the heads over many countries.
⁷ He shall drink of the brook in the way: therefore shall he lift up the head.
Here we have our great Redeemer,
I. Conquering his enemies (Ps 110:5,6) in order to the making of them his footstool, Ps 110:1. Our Lord Jesus will certainly bring to nought all the opposition made to his kingdom, and bring to ruin all those who make that opposition and persist in it. He will be too hard for those, whoever they may be, that fight against him, against his subjects and the interest of his kingdom among men, either by persecutions or by perverse disputings. Observe here,
1. The conqueror: The Lord—Adonai, the Lord Jesus, he to whom all judgment is committed, he shall make his own part good against his enemies. The Lord at thy right hand, O church! so some; that is, the Lord that is nigh unto his people, and a very present help to them, that is at their right hand, to strengthen and succour them, shall appear for them against his and their enemies. See Ps 109:31. He shall stand at the right hand of the poor, Ps 16:8. Some observe that when Christ is said to do his work at the right hand of his church it intimates that, if we would have Christ to appear for us, we must bestir ourselves, 2Sa 5:24. Or, rather, At thy right hand, O God! referring to Ps 110:1, in the dignity and dominion to which he is advanced. Note, Christ's sitting at the right hand of God speaks as much terror to his enemies as happiness to his people.
2. The time fixed for this victory: In the day of his wrath, that is, the time appointed for it, when the measure of their iniquities is full and they are ripe for ruin. When the day of his patience has expired, when the day of his wrath comes. Note, (1.) Christ has wrath of his own, as well as grace. It concerns us to kiss the Son, for he can be angry (Ps 2:12) and we read of the wrath of the Lamb, Re 6:16. (2.) There is a day of wrath set, a year of recompences for the controversy of Zion, the year of the redeemed. The time is set for the destruction of particular enemies, and when that time shall come it shall be done, how unlikely soever it may seem; but the great day of his wrath will be at the end of time, Re 6:17.
3. The extent of this victory. (1.) It shall reach very high: He shall strike through kings. The greatest of men, that set themselves against Christ, shall be made to fall before him. Though they be kings of the earth, and rulers, accustomed to carry their point, they cannot carry it against Christ, they do but make themselves ridiculous by the attempt, Ps 2:2-5. Be their power among men ever so despotic, Christ will call them to an account; be their strength ever so great, their policies ever so deep, Christ will be too hard for them, and wherein they deal proudly he will be above them. Satan is the prince of this world, Death the king of terrors, and we read of kings that make war with the Lamb; but they shall all be brought down and broken. (2.) It shall reach very far. The trophies of Christ's victories will be set up among the heathen, and in many countries, wherever any of his enemies are, not his eye only, but his hand, shall find them out (Ps 21:8) and his wrath shall follow them. He will plead with all nations, Joe 3:2.
4. The equity of this victory: He shall judge among them. It is not a military execution, which is done in fury, but a judicial one. Before he condemns and slays, he will judge; he will make it appear that they have brought this ruin upon themselves, and have themselves rolled the stone which returns upon them, that he may be justified when he speaks and the heavens may declare his righteousness. See Re 19:1,2.
5. The effect of this victory; it shall be the complete and utter ruin of all his enemies. He shall strike them through, for he strikes home and gives an incurable wound: He shall wound the heads, which seems to refer to the first promise of the Messiah (Ge 3:15), that he should bruise the serpent's head. He shall wound the head of his enemies, Ps 68:21. Some read it, He shall wound him that is the head over many countries, either Satan or Antichrist, whom the Lord shall consume with the breath of his mouth. He shall make such destruction of his enemies that he shall fill the places with the dead bodies. The slain of the Lord shall be many. See Isa 34:3, Eze 39:12,14, Re 14:20,19:17,18. The filling of the valleys (for so some read it) with dead bodies, perhaps denotes the filling of hell (which is sometimes compared to the valley of Hinnom, Isa 30:33, Jer 7:32) with damned souls, for that will be the portion of those that persist in their enmity to Christ.
II. We have here the Redeemer saving his friends and comforting them (Ps 110:7); for their benefit, 1. He shall be humbled: He shall drink of the brook in the way, that bitter cup which the Father put into his hand. He shall be so abased and impoverished, and withal so intent upon his work, that he shall drink puddle-water out of the lakes in the highway; so some. The wrath of God, running in the channel of the curse of the law, was the brook in the way, in the way of his undertaking, which must go through, or which ran in the way of our salvation and obstructed it, which lay between us and heaven. Christ drank of this brook when he was made a curse for us, and therefore, when he entered upon his suffering, he went over the brook Kidron, Joh 18:1. He drank deeply of this black brook (so Kidron signifies), this bloody brook, so drank of the brook in the way as to take it out of the way of our redemption and salvation. 2. He shall be exalted: Therefore shall he lift up the head. When he died he bowed the head (Joh 19:30), but he soon lifted up the head by his own power in his resurrection. He lifted up the head as a conqueror, yea, more than a conqueror. This denotes not only his exaltation, but his exultation; not only his elevation, but his triumph in it. Col 2:15, Having spoiled principalities and powers, he made a show of them. David spoke as a type of him in this (Ps 27:6), Now shall my head be lifted up above my enemies. His exaltation was the reward of his humiliation; because he humbled himself, therefore God also highly exalted him, Php 2:9. Because he drank of the brook in the way therefore he lifted up his own head, and so lifted up the heads of all his faithful followers, who, if they suffer with him, shall also reign with him.
本篇纯属福音;惟独、完全地论及基督——那应许给列祖、他们所期盼的弥赛亚。古时的犹太人,连最坏的犹太人,显然也是这样领会,无论现代犹太人如何竭力曲解它、要从我们夺去它;因为当主耶稣就本篇开头的话向法利赛人发问——其中他以大卫在灵里称基督为主、虽基督是他的子孙为既定前提——他们宁可一字不答、自认被难住,也不肯将「大卫是否真的论及弥赛亚」作为疑问提出;因为如此明显之真理他们自由承认,虽预见这将归于自己的羞辱(太22:41-46等)。故先知在此无疑论及他,且论及他而非任何别人。基督作为我们的救赎主,按其降卑与升高,执行先知、祭司、君王三职;此处对三者各有记述:一、他的先知之职(诗110:2);二、他的祭司之职(诗110:4);三、他的君王之职(诗110:1,3,5,6);四、他降卑与升高的境况(诗110:7)。我们唱这首诗时,当以信心行为在基督身上,完全顺服他——顺服他的恩典与治理——并以他为我们的先知、祭司、君王而夸胜;我们盼被他管治、受他教训、蒙他拯救,直到永远;他又是全教会的先知、祭司、君王,必掌权直到他将一切执政的、掌权的、有能的都毁灭,将国交与父神。