Psalm 110. Psalm 110:1 7. Outline of Chapter 110:

Transcription

1 Psalm 110 Psalm 110:1 7 Outlin of Chaptr 110: Inscription Psalm 110 Inscription vv. 1 3 Jsus Christ, from th First Advnt to th Scond V. 4 Th Royal Pristhood of Jsus Christ vv. 5 7 Our Lord s Victory in th Scond Advnt Charts and Maps: Introduction Whn Did David Writ this Psalm? Introduction What Introductory Information Can W Cull from Jsus Quot of this Psalm? Introduction Kil and Dlitzsch Explain th Organization of Psalm 110 Introduction Various Authors Organiz Psalm 110 Introduction Why Bothr with Othr Commntaris? v. 1 Nw Tstamnt Quotations of Psalm 110:1 v. 1 A Summary of Psalm 110:1 v. 2 Th Us of th Trm Zion/Whn Did David Writ this Psalm? v. 2 A Summary of Psalm 110:2 v. 3 Th Grk Translation of Psalm 110:3a v. 3 Th Grk Translation of Psalm 110:3b v. 3 Th Grk Translation of Psalm 110:3c-d v. 3 An Explanation of Psalm 110:3 According to th Sptuagint v. 3 Barns Summarizs Psalm 110:3 v. 4 Dib râh (äøè á Ó )ò v. 4 Translations of Dib râh in Contxt v. 4 Nw Tstamnt Quotations of Psalm 110:4 v. 4 Som Concluding Rmarks about Psalm 110:4 as Quotd in Hbrws v. 4 Concluding Rmarks About Psalm 110:4 v. 4 Th Royal Pristhood of Jsus Christ v. 4 Distortions of th Catholic Pristhood v. 5 A Brif Examination of th Tribulation v. 7 Various Intrprtations of Psalm 110:7a v. 7 Th Various Intrprtations of Psalm 110:7b v. 7 Addndum: How th Phras Lift up th Had is usd in Scriptur v. 7 Th Organization of Psalm 110 v. 7 Clark s Approach to Psalm 110 Zion Doctrins Covrd Mlchizdk Th Trinity in th Old Tstamnt Doctrins Alludd To

2 Psalm I ntroduction: Although w do not know whn David wrot Psalm 110, I prfr to think that h wrot this psalm prior to I Sam. 24, whr his mn attmpt to apply this psalm and do so incorrctly. As w saw in th xgsis of 1Sam. 24, th othr possibl Scripturs which thy may hav bn quoting ar lss likly. David xprincd a grat dal of spiritual growth whn on th run from Saul. If anything, this jump-startd his spiritual growth. Whn w study I Sam. 24, David will hav Saul in a compromising position and David s mn will try to convinc David to kill him. I think that thy ar quoting this psalm in ordr to mak thir point. It is compltly misapplid, but it allows us to plac this psalm during this tim priod. On rason w might qustion this tim fram is bcaus David s othr psalms of this tim priod had mor information in th inscription. On h othr hand, sinc w cannot plac th othr psalms with littl introductory information, svral othr psalms may blong to this tim priod as wll. Now, this is a psalm of grat importanc, which possibly suggsts gratr spiritual growth on th part of David. Howvr, David may hav ralizd himslf that this was a psalm of gratr import, and thrfor did not confin it to any particular tim fram. Bcaus I hav placd this psalm during a spcific tim priod and bcaus this is not univrsally rcognizd, lt m offr th various thoris as to whn David did writ this: Whn Did David Writ this Psalm? Author K i l a n d Dlitzsch K i l a n d Dlitzsch Kukis Tim Priod Thy sm to suggst that David wrot this on his dathbd, which is similar to th point of viw takn by th NIV Study Bibl. Thir mphasis is, howvr, not so much on this bing about Solomon, but about th Lord Jsus Christ to com. As David nard dath, his grasp of trnal things was gratr. Th first of ths conncting links is th bringing of th Ark hom to Zion. Girdd with th linn phod of th prist, David had accompanid th Ark up to Zion with signs of rjoicing. Thr upon Zion Jahv, whos arthly thron is th Ark, now took His plac at th sid of David; but, spiritually considrd, th mattr stood proprly thus, that Jahv, whn H stablishd Himslf upon Zion, grantd to David to sit hncforth nthrond at His sid. Th scond conncting link is th victorious trmination of th Syro-Ammonitish war, and also of th Edomitish war that cam in btwn. Th war with th Ammonits and thir allis, th gratst, longst, and most glorious of David's wars, ndd in th scond yar, whn David himslf joind th army, with th conqust of Rabbah. Ths two contmporary conncting links ar to b rcognisd, but thy only furnish th Psalm with th typical ground-colour for 1 its prophtical contnts. Kil and Dlitzsch ar rathr dns somtims; but this quot appars to indicat that thy thought David wrot this aftr succssful battls as king and brought th Ark to Jrusalm. Prior to th incidnts of 1Sam. 24, as David s soldirs quot a vrs from this psalm back to him (1Sam. 24:4). N I V Bibl St u d y 2 David possibly wrot this about his son Solomon, as a coronation. Trasury of S c r i p t u r a l Knowldg 3 Composd around 1042 B.C., aftr Nathan mad a prophtical addrss to David. 1 Kil and Dlitzsch, Commntary on th Old Tstamnt; from -Sword; Pslam This is mor of a suggstion than an adamant point that thy m ak. Th NIV Study Bibl; 1995 by Th Zondrvan Corporation; p Trasury of Scriptural Knowldg; by Cann, Brown, Blayny, Scott, and othrs about 1880, with introduction by R. A. Torry; courtsy of E-sword, Psalm 110:1.

3 3 Th Book of I Samul (Th End of I Sam. 23) Whn Did David Writ this Psalm? Author Vnma Tim Priod Th tim in which this oracl or prophcy was dlivrd was probably a littl aftr th tim whn David had brought hom th ark, and bfor h had his wars with th nighboring idolatrous nations. Th kingdom was confirmd in his hand; but it was not yt xtndd ovr 4 th nighboring nations. As you s, th thoris hr ar ssntially gusss, basd upon th thinnst of vidnc. I favor my intrprtation bcaus of 1Sam. 24:4. Th only rason I would b uncrtain is, David xhibits a grat spiritual undrstanding in this psalm, during an arly priod of his lif. Lt m offr anothr possibl scnario: som popl may work on a song for yars. Thy may hav on or two lins; or thy may hav a smi-finishd vrsion, which thy continu to polish. This could b th cas with David and this psalm. His mn wr familiar with th first lin of th psalm and attmptd to misapply it back in 1Sam. 24. Rturn to Chaptr Outlin Rturn to th Chart and Map Indx This is an incrdibly fascinating psalm, as portions of it ar vry difficult translat and to undrstand, and yt othr parts of this psalm ar quotd many tims in th Nw Tstamnt. For such a short psalm, and givn that it is found many tims in th Nw Tstamnt, on would think that intrprtation throughout would b rlativly asy. Howvr, that is not th cas. Jsus quots this psalm whn th phariss ask him qustions with th intntion of tripping him up. So thn, Jsus askd thm a qustion, saying, "What do you think about th Christ? Whos son is h?" Thy said to him, "Th son of David." H said to thm, "How is it thn that David, in th Spirit, calls him Lord, saying, "'Th Lord said to my Lord, Sit at my right hand, until I put your nmis undr your ft'? If thn David calls him Lord, how is h his son?" (Matt. 22:41b 45). W will covr th intrprtation of this latr; howvr, this tlls us svral things: What Introductory Information Can W Cull from Jsus Quot of this Psalm? 1. David wrot Psalm David is inspird by God th Holy Spirit. 3. Th implication is, David spaks prophtically (as this is an vnt which is not rcordd historically in th Old Tstamnt). 4. David is spaking of th Mssiah to com. 5. Finally, Jsus asks th most difficult qustion, How can David hav a son, th Mssiah, and yt David call his son Jhovah? I am not covring any of th qustions raisd hr in th introduction; howvr, I am raising thm to wht your pallt. Primarily, th first 4 points ar an introduction to this psalm. Rturn to Chaptr Outlin Rturn to th Chart Indx Quit obviously, th Jws must giv this psalm a diffrnt maning, although this diffrnt intrprtation cam aftr our Lord s dath, burial and rsurrction. For thm, this psalm is too clos to th prson of Christ to allow it to b a prophcy of th Mssiah to com (although, that is th tru maning of this psalm and apparntly how 4 Adam Clark, Commntary on th Bibl; from -Sword, Psalm 110.

4 Psalm th Jws applid this psalm prior to and during th incarnation of our Lord). And, also, you should not that th phariss did not argu with Jsus about th maning or application of this psalm (and thy thmslvs offrd, that Mssiah was th Son of David). Jsus did, howvr, baffl thm with His qustions (as w will xamin latr in this psalm). With rgards to th intrprtation of this psalm, Barns writs: Th application of th psalm in th Nw Tstamnt to th Mssiah is so clar and unquivocal, that w ar bound to dfnd th opinion that it was dsignd to rfr to him; and th mannr in which it is quotd shows that it was in no scondary sns, and in no way of accommodation, but that it had an original and xclusiv applicability to him. Evry principl of honsty in intrprtation dmands this. Thr may b difficultis in th intrprtation itslf, but th fact that it rfrs to th Mssiah involvs no difficulty, if it b onc admittd that thr is such a thing as prophcy at all, and that any portion of th Old Tstamnt has rfrnc to a Mssiah. Thr is no part of th Old Tstamnt that is mor clarly applid to him in th Nw Tstamnt than this psalm; thr is no part that mor naturally suggsts th Mssiah; thr is non that is mor difficult of xplanation if it b maintaind that it dos not rfr to him; thr is non that is mad mor plain by rfrring it to him. It will b assumd, thrfor, in this xposition, that th psalm had an original and xclusiv rfrnc to th Mssiah, and that th frinds of rvlation ar bound to show that in him who claimd to b th Mssiah, and to whom it is applid in th Nw Tstamnt - th Lord Jsus - thr is 6 a fair fulfillmnt of th prdictions which ar containd in it. On of th othr oft quotd passags from this psalm is, You ar a prist forvr, according to th ordr of Mlchizdk. (Psalm 110:4b Hb. 5:6 7:17, 21). Again, this raiss a numbr of provocativ qustions. Prists to Isral com through Aaron. Why do w hav a prist hr who is associatd with Mlchizdk, who prcds th nation Isral (but who ministrd to Abraham)? Again, ths ar qustions to wht your apptit for th psalm w ar about to study. Organizing this psalm is modratly difficult. Furthrmor, Kil and Dlitzsch, who ar xcllnt and informativ authors, rathr obscur th organization of this psalm. As I hav mntiond in th past, thir writing is rathr dns. Kil and Dlitzsch Explain th Organization of Psalm 110 Psalm 110:1-7 consists of thr svns, a ttrastich togthr with a tristich following thr tims upon on anothr. Th Rbia magnum in Psalm 110:2 is a scurity for this stichic division, and in lik mannr th Olwjord by çéìê in Psalm 110:3, and in gnral th intrpunction rquird by th sns. And Psalm 110:1 and Psalm 110:2 show dcisivly that it is to b thus dividd into lins; for Psalm 110:1 with its rhyming inflxions maks itslf known as a ttrastich, and to tak it togthr with Psalm 110:2 as a hptastich is opposd by th nw turn which th Psalm taks in Psalm 110:2. It is also just th sam with Psalm 110:4 in rlation to Psalm 110:3 : ths svn stichs stand in just th sam organic rlation to th scond divin uttranc as th prcding svn to th first uttranc. And sinc Psalm 110:1-4 giv twic lins, Psalm 110:5-7 also will b organizd accordingly. Thr ar rally svn lins, of which th fifth, contrary to th Masortic division of th vrs, forms with Psalm 110:7 th final tristich. Th Psalm thrfor bars th thrfold imprss of th numbr svn, which is th numbr of an oath and of a covnant. Its imprss, thn, is thoroughly prophtic. Two divin uttrancs ar introducd, and that not such 5 On th othr hand, vn in Christndom, this psalm is im proprly applid. DW tt supposs that it rfrs to David himslf. Jarchi supposd that it rfrrd to Abraham; Borhk, to Solomon; Justin Martyr and Trtullian, to Hzkiah. (Albrt Barns, Barns Nots on th Old Tstamnt; from -Sword, Psalm 110). According to Clark, th Jws hav applid this psalm to: Som hav attributd it to Elizr, th srvant or stward of Abraham; and stat that h composd it on th occasion of his mastr s victory ovr th four kings at th vally of Shavh, Gnsis 14: Othrs say it was don by David, in commmoration of his victory ovr th Philistins. Othrs mak Solomon th author. Som rfr it to Hzkiah, and othrs to Zrubbabl, tc. Adam Clark, Commntary on th Bibl; from -Sword, Psalm 110. Giving this psalm a diffrnt author or applying it diffrntly is somthing th Jw must do. Of cours, som do still apply this psalm to th Mssiah; thy just dny that mssiah is Jsus. 6 Albrt Barns, Barns Nots on th Old Tstamnt; from -Sword, Psalm 110.

5 5 Th Book of I Samul (Th End of I Sam. 23) Kil and Dlitzsch Explain th Organization of Psalm 110 as ar familiar to us from th history of David and only rproducd hr in a potic form, as with Ps 89 and 132, but uttrancs of which nothing is known from th history of David, and such as w har for th first tim hr. Th divin nam Jahv occurs thr tims. God is dsigndly calld Adonaj th fourth tim. Th Psalm is consquntly prophtic; and in ordr to bring th inviolabl and mystrious natur vn of its contnts into comparison with th contmplation of its outward charactr, it has bn organizd as a thrfold sptiad, which is sald with th thric rcurring ttragamma.* First of all, I includd this, so you can s th sort of thing which I occasionally plow through. I am hoping that, for th majority of thos who rad this, your first raction is, huh? That, in fact, was my initial rspons. Okay, now my first undrstanding of this was, thr ar thr sts of svn lins in this psalm. No, thr ar not. Vv. 1 3 is svn lins; vv. 5 7 is svn lins; howvr, that lavs v. 4, which is two (or thr) lins. Or, in th altrnativ, vv. 1 3 is svn lins, vv. 4 6 is svn lins; and now w nd with v. 7, which is two lins. What Kil and Dlitzsch do is, divid vv. 1 2 into 7 lins, vv. 3 4 into 7 lins, and thn vv. 5 7 into 7 lins. I don t know if I can buy into that, but I am putting this out thr. Somtims, David s organization dos not rval itslf to m until aftr th psalm has bn xgtd, and thn it bcoms mor clar to m. * Quotd from Kil and Dlitzsch, Commntary on th Old Tstamnt; from -Sword; Psalm 110. Rturn to Chaptr Outlin Rturn to th Chart and Map Indx This psalm, lik Psalms 89 and 132, cannot b matchd with any incidnt in David s lif, and must b takn thrfor as prophtic. This may sm lik a simply point, particularly whn w gt into th body of this psalm; howvr, it is important to bgin with th most basic information and build from thr. Matthw Hnry and othrs organiz this passag up diffrntly: Matthw Hnry s Organization of Psalm 110* I. His prophtical offic (Psalm 110:2). II. His pristly offic (Psalm 110:4). III. His kingly offic (Psalm 110:1, Psalm 110:3, Psalm 110:5, Psalm 110:6). IV. His stats of humiliation and xaltation (Psalm 110:7). Hr s th problm: whr it is clar that our Lord s pristly offic is in viw in v. 4, and His kingly offic in vv. 1 and 5; th rst ar a strtch. This is a problm of th author having a prconcivd notion, and thn forcing th txt into that notion. Trasury of Scriptural Knowldg Organiz Psalm 110** Psalm 110:1, Th kingdom; Psalm 110:4, th pristhood; Psalm 110:5, th conqust; Psalm 110:7, and th passion of Christ. Apart from v. 7, th othr thr ar vidnt. 1. Th introduction, Psalm 110:1-3; 2. Th cntral thought, Psalm 110:4; 3. Th supplmntary vrss, Psalm 110:5-7 Spurgon and Alxandr Organiz Psalm 110

6 Psalm Spurgon and Alxandr Organiz Psalm 110 This appars to b th most rasonabl of this group. Th problm is, whn on introducs what thy bliv should b th brakdown; and thn thy artificially forc th psalm into fitting into that mold. Barns Organization of Psalm 110 I. Th appointmnt of th Mssiah - acknowldgd by th author of th psalm as his Lord - to that high offic, to b hld until h should subdu all his nmis, Psalm 110:1. II. His bing ndowd with powr ndful for th accomplishmnt of th dsign for which h was appointd, Psalm 110:2. III. Th assuranc that his popl would b mad willing in th day whn h should put forth his powr, Psalm 110:3. IV. Th spcial charactristic of his rign, as that of a prist-king, aftr th ordr of Mlchizdk; combining th two functions of king and prist in his own prson and offic, Psalm 110:4. V. His conqust and triumph, Psalm 110:5-7. Barns s brakdown is much lik Spurgon s, and thrfor also th most rasonabl. Clark Organizs Psalm Th Mssiah sits in his kingdom at th right hand of God, his nmis bing subdud undr him, Psalm 110: Th natur and xtnt of his govrnmnt, Psalm 110:3. 3. His vrlasting pristhood, Psalm 110:4. 4. His xcution of justic and judgmnt, Psalm 110: Th rason on which all this is foundd, his passion and xaltation, Psalm 110:7 Scofild Organizs Psalm 110 1) It affirms th dity of Jsus, thus answring thos who dny th full divin maning of his Nw Tstamnt Titl of "Lord." (Matt. 22:41-45 Mark 12:35-37 Luk 20:41-44 Acts 2:34 2:35 Hb. 1:13 10:12 10:13). 2) This Psalm announcs th trnal pristhood of Mssiah -- on of th most important statmnts of Scriptur (Psalm 110:4). 3) Historically, th Psalm bgins with th ascnsion of Christ (Psalm 110:1 John 20:17 Acts 7:56 Rv. 3:21). 4) Prophtically, th Psalm looks on a) to th tim whn Christ will appar as th Rod of Jhovah's strngth, th Dlivrr out of Zion. Rom. 11:25-27) and th convrsion of Isral; Psalm 110:3 Jol 2:27 Zch. 13:9 Dut. 30:1-9 b) to th judgmnt upon th Gntil powrs which prcds th stting up of th kingdom Psalm 110:5 Psalm 110:6 Jol. 3:9-17 Zch. 14:1-4 Rv. 19: Spurgon, Barns, Scofild and Clark ar all ssntially in agrmnt hr. Furthrmor, thy do not insrt what thy would lik to s hr. * Matthw Hnry s Commntary on th Whol Bibl; courtsy of E-sword, Psalm 110. ** Trasury of Scriptural Knowldg; by Cann, Brown, Blayny, Scott, and othrs about 1880, with introduction by R. A. Torry; courtsy of E-sword, Psalm 110. Charls Haddon Spurgon, A Trasury of David; -Sword, Psalm 110. Albrt Barns, Barns Nots on th Old Tstamnt; from -Sword, Psalm 110. Adam Clark, Commntary on th Bibl; from -Sword, Psalm 110. Th Nw Scofild Rfrnc Bibl; Dr. C.I. Scofild; 1967 Nw York Oxford Univrsity Prss; p Rturn to Chaptr Outlin Rturn to th Chart and Map Indx

7 7 Th Book of I Samul (Th End of I Sam. 23) Now, what is prfctly propr, and indisputabl, is to s this as th psalm about th Prist-King. Although thr wr som kings who attmptd to hold both of thos positions (rcall King Saul whn h slaughtrd a fw animals, thinking that Samul would not arriv in tim); only David and Solomon cam clos to holding and proprly xcuting thos two positions (David in his ddication of th Ark of God and Solomon whn h ddicatd th Tmpl). Whn you look at ths various organizations, whr som ar obviously dsignd to forc this psalm into a prconcivd arrangmnt, you may think, why bothr with most of ths xgts? That is a good qustion, and thr ar thr rasons. Why Bothr with Othr Commntaris? 1. You nvr know whn on author may hav an insight that th othrs do not. Obviously, this will b mor tru of som than of othrs. 2. Somtims vn th worst xgt can say somthing which suggsts to m a diffrnt approach to a passag and this somtims unlocks a passag for m. 3. Thr is som information which can b absolutly uniqu to on xgt. For xampl, although Rothrham is oftn vry hlpful in pointing out altrnat radings, h was only partially hlpful. Clark gav vry spcific altrnat radings for this psalm which ssntially has unlockd crtain vrss for m. 4. Som authors, although thy ar vry dns and difficult to plow through, ar a sourc of xcllnt information and insight (I am thinking particularly of Kil and Dlitzsch). Sinc I am not on a tim lin, and sinc I doubt sriously that I will vr gt through th ntir Bibl (or vn th Old Tstamnt); I can focus on whatvr it is I am studying, without rgard for a tim limit. You might say, th njoymnt is in th travling as opposd to bing in th final dstination. Rturn to Chaptr Outlin Rturn to th Chart and Map Indx Psalm 110 Inscription Slavishly litral: For David, a psalm: A Psalm of David: Psalm 110 inscription Modratly litral: A Psalm of David: Hr is how othrs hav translatd this vrs: Early translations: Th Dad Sa Scrolls. Th Pshitta (non) Th Sptuagint A Psalm of David. Thought-for-thought translations; paraphrass: CEV REB (A psalm by David.) For David: a psalm Mostly litral rndrings (with som occasional paraphrasing): God s Word JPS (Tanakh) A psalm by David. Of David. A psalm.

8 Psalm Litral, almost word-for-word, rndrings: Updatd Emphasizd Bibl David s. A Mlody. MKJV A Psalm of David. Young's Updatd LT A Psalm of David. What is th gist of this vrs? This is a psalm that David wrot. Psalm 110 inscription Hbrw/Pronunciation Common English Manings Nots/Morphology BDB and Strong s Numbrs lâmd (ì) [pronouncd l ] to, for, towards, in rgards to, with rfrnc to, as to, with rgards to, blonging to prposition No Strong s # BDB #510 Dâvid (ã È å ò ); also Dâvîyd (ã é È å. ) [pronouncd daw- VEED] blovd and is translitratd David masculin propr noun Strong s #1732 BDB #187 miz môwr (ø î æ î ò) [pronouncd mizê- MOHR] mlody, song, pom, psalm masculin singular noun Strong s #4210 BDB #274 Translation: A Psalm of David: As w hav discussd, this was th way that a by lin was stablishd for a psalm. David wrot this psalm, and it maks infinitly mor sns whn so undrstood. Howvr, th phrasing is important, as this psalm is just as much for David as it is by him. That is, David, in writing this, was blssd, just lik w who rad it 3000 yars latr. Rturn to Chaptr Outlin Rturn to th Chart and Map Indx Jsus Christ, from th First Advnt to th Scond Slavishly litral: A dclaration of Y howah to my Adonai: Sit to My right hand until I plac Your nmis a stood for Your ft. Psalm 110:1 Modratly litral: Y howah dclars to my Adonai, Sit to My right hand until I plac Your nmis [as] Your footstool. Jhovah dclard to my Lord, Sit at My right hand until I mak Your nmis Your footstool. Hr is how othrs hav handld this vrs: Early translations: Th Sptuagint Th Lord said to my Lord, Sit on My right hand until I mak Your nmis Your footstool. Thought-for-thought translations; paraphrass: CEV Th LORD said to my Lord, Sit at my right sid, until I mak your nmis into a footstool for you.

9 9 Th Book of I Samul (Th End of I Sam. 23) NLT Th LORD said to my Lord, Sit in honor at my right hand until I humbl your nmis, making thm a footstool undr your ft. Mostly litral rndrings (with som occasional paraphrasing): God s Word JPS (Tanakh) Th LORD said to my Lord, Sit in th highst position in havn until I mak your nmis your footstool. Th LORD said to my lord, Sit at My right hand whil I mak your nmis your footstool. Litral, almost word-for-word, rndrings: Th Amplifid Bibl MKJV Young's Updatd LT Th Lord (God) says to my Lord [th Mssiah], Sit You at My right hand, until I mak Your advrsaris Your footstool. Jhovah said to my Lord, Sit at My right hand until I plac Your nmis as Your footstool. Th affirmation of Jhovah to my Lord: Sit at My right hand, Till I mak your nmis your footstool. What is th gist of this vrs? God th Fathr says to God th Son, Sit, whil I subdu your nmis. This is an amazing vrs of Scriptur. It is quotd or alludd to no fwr than 13 tims in th Nw Tstamnt. Psalm 110:1a Hbrw/Pronunciation Common English Manings Nots/Morphology BDB and Strong s Numbrs n ûm (í àëð) [pronouncd n -OOM] dclaration, rvlation, uttranc, saying, oracl masculin singular construct Strong's #5001 & 5002 BDB #610 BDB lists this as a masculin noun (Strong s #5002) and Gsnius lists this as th passiv participl construct of Strong s #5001. According to Gsnius, this mans to murmur, to spak in a low voic; spcially usd of th voic of God. Wigram lists this as th Qal participl and lists both Strong numbrs. In ithr cas, w ar gnrally spaking of th voic of God or th Word of God (compar Gn. 22:16 Num. 14:28 Isa. 1:24 3:15 Jr. 1:8 2:19 Ezk. 5:11). Thr ar svral hundrd passags whr this is God spaking; only a fw that I found whr it was not (II Sam. 23:1 Psalm 36:1 Prov. 30:1). YHWH (ä å ä é) [pronunciation is possibly yhoh-wah] translitratd variously as Jhovah, Yahwh, Y howah propr noun Strong s #3068 BDB #217 No Strong s # lâmd (ì) [pronouncd l ] to, for, towards, in rgards to prposition BDB #510 âdôwn (ï ã àè ) [pronouncd aw-dohn] lord, mastr, ownr, suprior, sovrign; translitratd adonai masculin singular noun st with th 1 prson plural suffix Strong s #113 BDB #10

10 Psalm Psalm 110:1a Hbrw/Pronunciation Common English Manings Nots/Morphology BDB and Strong s Numbrs 7 Thr is at last on Hbrw manuscript which rads ä å ä éì (to Jhovah) hr. Thrfor, it would rad, Jhovah said to Jhovah. Th rason that this is so intrsting is, w could s a copyist actually making a chang from Y howah to Adonai; making a chang th othr way would b much lss likly (of cours, such a chang could rasonably b a typo). Translation: Y howah dclars to my Adonai,... Quit brifly, th Trinity mans that God is on ssnc, on in union, but H xists in thr prsons: God th Fathr, God th Son and God th Holy Spirit. In th Old Tstamnt, w do not hav som doctrins clarly prsntd as thy ar in th Nw. Howvr, vn from th vry bginning, th Trinity is alludd to in Scriptur. In Gn. 1:26a, Elohim said, Lt Us mak man in Our imag. This is whr, in fact, w studid th doctrin of Th Trinity in th Old Tstamnt. In Isa. 43:16, w hav God spaking: Com nar to M, listn to this: From th first I hav not spokn in scrt. From th tim it took plac, I was thr, and now Adonai Jhovah has snt M and His Spirit. Th Gnsis account of cration givs us an xcllnt pictur of how w can diffrntiat btwn th 3 mmbrs of th Trinity. God th Fathr plannd th cration and rstoration of th arth; God th Son xcutd th plan of God; and God th Holy Spirit providd th powr or nrgy to first crat and thn latr to rstor th arth. This can b asily illustratd by th building of th hous whr you liv right now. An architct plannd this hous; it may hav bn a tam of architcts, and th plans may hav gon through svral stags (prhaps you yourslf took part in som of th dtails). Sparat from this ar th mn who built your hous (analogous to God th Son). I had an xtnsiv addition put onto my hous, and th prson who drw up th plans, basd upon my idas, nvr mt th popl who actually built th addition. Bsids this, thr nds to b powr. Modrn-day building provids us with an xcllnt illustration of this: buildrs us powr saws and nailrs powrd by air comprssors, so much of th powr ultimatly coms from lctricity, which is compltly sparat from th architct and from th actual buildrs. This lctricity or whatvr powr is rquird illustrats th function of God th Holy Spirit. In this first phras, sinc God th Fathr and God th Son ar trnal and omniscint, thy do not hav to spak in ordr to communicat. Th dclaration hr is for our bnfit. In fact, th act of spaking hr alludd to could probably b considrd an anthropopathism. God th Son dfinitly spaks, as H taught throughout th 3 yars of His public ministry; and H spok to his discipls aftr H was rsurrctd from th dad; howvr, h spok bcaus that is th way that w ar abl to undrstand Him. God th Fathr dfinitly spaks, bcaus whn Jsus was baptizd by John th Baptizr, God said, This is My blovd Son, in Whom I am wll-plasd. (Matt. 3:17). God th Fathr again said this to th thr discipls on th Mount of Transfiguration (Matt. 17:5). Ths ar ral instancs whr God spok and His voic was hard. Howvr, hr, it is lss crtain that thr ar audibl voics in ordr to communicat what w hav hr. Various thologians, cults, and, of cours, Jws, offr diffrnt intrprtations to this psalm. Howvr, on cannot dny that it is Jhovah God who is spaking; and th prson to Whom H spaks is David s Adonai. David, prior to bing mad king, might rfr to Saul as his adonai or to God as his Adonai or to th Mssiah as Adonai (but Mssiah would hav to b mor than simply a royal son of David); othr than that, thr is no othr prson that David would addrss as lord (adonai). Aftr David bcoms king, that would liminat Saul was th list of possibilitis. Latr in this vrs, Jhovah tlls David s Lord to sit at His right hand. Again, it is unlikly that w could b spaking of a rvolutionary or kingly hro, a dscndant of David. What mr man could sit on th right hand of God? What man in human history could w point to and say, Oh, yah, h should sit nxt to God? Thr is no on. Thr is no mr man who is dsrving of this honor. By using simpl logic, w ar forcd to th most logical intrprtation that my Adonai is a rfrnc to Jsus Christ, th God-man. 7 Adam Clark, Commntary on th Bibl; from -Sword, Psalm 110.

11 11 Th Book of I Samul (Th End of I Sam. 23) Psalm 110:1 is on of th most quotd vrss in th Nw Tstamnt. W first find this in Matt. 22:44. Howvr, lt us intgrat into th contxt. Th Hrodians, a political party which supportd Hrod, along with som Pharis studnts, try to gt Jsus to say somthing that would mark Him as a traitor or a rvolutionary. Howvr, what Jsus says was rasonabl to both of ths divrgnt groups (Matt. 22:15 22). Thn, th Sadducs attmpt to trip Jsus up by asking Him about what happns to a woman who is marrid svral tims according to th Law, and whos husband would sh b in havn (Matt. 22:23 28). This is a ridiculous qustion from anyon; but it is vn mor ridiculous as manating from th Sadducs, who did not vn bliv in th rsurrction. Jsus not only answrs thm (Matt. 22:29 32), but actually shuts thm down (Matt. 22:34). This causs th Phariss to attmpt to pos a difficult qustion to Jsus about th Law, which Jsus answrd (Matt. 22:34 40). Non of ths groups ar liciting information. Thy ar only intrst is in formulating a qustion which Jsus cannot answr or which maks Jsus look bad. Thn Jsus asks thm a qustion. Now, whil th Phariss wr gathrd togthr, Jsus askd thm a qustion, saying, What do you think about th Mssiah [th Christ] whos Son is H? Thy said to Him, [H is th Son] of David. H thn said to thm, Thn how dos David in th Spirit call Him Lord, saying, Th Lord said to my Lord, Sit at My right hand, until I put Your nmis bnath Your ft.? If David calls Him Lord, how is H his son? (Matt. 22:41 45; s also Mark 12:35 37 Luk 20:41 44). At this point, th Phariss hav no answr for Jsus, and thy no longr bothr Him with 8 qustions. Our undrstanding of ths fw words is, this is God th Fathr spaking to God th Son. Onc Jsus has did for our sins and is rcivd into havn, thn H will wait for th compltion of history at which tim all of His nmis ar placd undr Him. Th xplanation is not difficult for us. Jsus is th Son of David, as His humanity is in David s lin both th lin of David s stpfathr, Josph (Matt. 1:1 17), and of His mothr, Mary (Luk 3:23 38). Th first lin stablishs out Lord s lgal claim to th thron (as it is th royal lin of David), and th scond stablishs His natural blood 9 lin back to David. Howvr, Jsus is also Jhovah, th Lord of David, as H is th Son of God, by God th Holy Spirit (Matt. 1:20). Th problm is, th phariss did not hav a full undrstanding of th Mssiah to com. Thy xpctd, ssntially, a supr-david. Thy crtainly did not fully grasp that Jsus is God; and, in thos days, thy xpctd a rvolutionary. In any cas, thir blindnss was, in fact, du to not bliving in Jsus. Psalm 110:1b Hbrw/Pronunciation Common English Manings Nots/Morphology BDB and Strong s Numbrs yâshab (á Ç é)è [pronouncd yaw- B SHAH V] to rmain, to stay, to inhabit, to sit, to dwll nd 2 prson masculin singular, Qal imprativ Strong's #3427 BDB #442 lâmd (ì) [pronouncd l ] to, for, towards, in rgards to, with rfrnc to, as to, with rgards to, blonging to prposition No Strong s # BDB #510 yâmîyn (ïé îò éè ) [pronouncd yaw-meen] th right hand, th right sid, on th right, at th right; th south fminin singular noun st with th 1 prson singular suffix Strong s #3225 BDB #411 Translation:... Sit to My right hand... God th Fathr asks God th Son to sit at His right hand. This was known in th ancint world as th plac of prominnc. Aftr Jsus had don His work hr on arth dying for our sins, God rsurrctd his human body and placd Him in a plac of prominnc and distinction, at His right hand. H raisd Him from th dad and satd Him at His right hand in th havnlis, far abov all rul and authority and 8 9 Thir qustions wr nvr mant to licit information, but thy wr an attmpt to trip Jsus up. Although this is a brif xplanation, for thos who ar intrstd in m or spcifics of th gnalogy, s Scofild s nots in Th Nw Scofild Rfrnc Bibl; Dr. C.I. Scofild; 1967 Nw York Oxford Univrsity Prss; p Thy will giv mor lgitimacy to th lin of dscnt in Luk as bing Mary s lin (vn though sh is not spcifically namd in this lin).

12 Psalm powr and dominion, and abov vry nam that is namd, not only in this ag, but also in th ag to com. And H put all things in subjction undr His ft, and gav Him as had ovr all things to th church (Eph. 1:20b 22). Th high prist askd him, "Ar you th Christ, th Son of th Blssd?" And Jsus said, "I am, and you will s th Son of Man satd at th right hand of Powr, and coming with th clouds of havn." (Mark 14:61b 2; s also Luk 22:69). But h, full of th Holy Spirit, gazd into havn and saw th glory of God, and Jsus standing at th right hand of God (Acts 7:55; s also Col. 3:1 Hb 1:3). Th writr of Hbrws spaks of Jsus as bing th tru High Prist, as On Who sits on th right hand of God in th Tru Tabrnacl and Sanctuary of God (Hb. 8:1). In this contxt, on of th most important points of th writr of Hbrws is that, unlik th prists who offrd sacrific aftr sacrific for sins, Jsus did onc for all and thn sat down on th right hand of God (Hb. 10:10 12). Basd upon Psalm 110:1 alon, it is a strtch to giv any othr intrprtation to this passag than God th Fathr spaking to God th Son. Howvr, add in th Nw Tstamnt and only th most ngativ prson could attmpt to undrstand this vrs in any othr way. I should also point out that th Lord Jsus sits bcaus His work is compltd. H wnt to th cross on our bhalf; so, aftr His rsurrction and ascnsion, His work (until th Tribulation) has bn compltd. What now unfolds now is th rmaindr of th plan of God for th Church Ag. This, by th way, xplains why w pray to God th Fathr in th nam of God th Son. God th Son is satd; God th Fathr is th On Who is activ. Matthw Hnry maks som good obsrvations at this point: Sitting is a rsting postur; aftr His srvics and suffrings, H ntrd into rst from all His labours. It is a ruling postur; H sits to giv law, to giv judgmnt. It is a rmaining postur; H sits lik a King forvr. Sitting at th right hand of God dnots both His dignity and His dominion, th honour put upon Him and th trusts rposd in Him by th Fathr. All th favours that com from God to man, and all th srvic that coms from man to 10 God, pass through His hand. I should mntion that, vn though Mark 16:19 appars to b a fulfillmnt of this vrs Jsus is rcivd up into havn and sits down at th right hand of God vv wr apparntly appndd to th book of Mark somtim aftr th first cntury A.D. Also, this xplains our mpowrmnt w ar mpowrd by God th Holy Spirit, Who was snt to indwll and fill us. Sinc Jsus is sitting at th right hand of God. H is not hr on arth; thrfor, H has snt to us a Comfortr, God th Holy Spirit. Th right hand of God is also sn to b th hand which xtracts vnganc upon His nmis. Ex. 15:6: Your right hand, O LORD, glorious in powr, your right hand, O LORD, shattrs th nmy (s also Dut. 33:2 Psalm 21:8 74:11 98:1 108:6 138:7 139:10 Isa. 41:10). This vrs, in contxt, rfrs to God taking out pharaoh s army during th xodus. Obviously, thr is no allusion hr to th Mssiah bing an nmy of God. Sitting at God s right hand is diffrnt than bing struck by God s right hand. God s right hand is also sn as protction of thos whom H lovs, as David writs: You hav givn m th shild of your salvation, and your right hand supportd m, and your gntlnss mad m grat (Psalm 18:35; s also Psalm 20:6 44:3 60:5 63:8 73:23). Now, having said all of that, plas rcall that, vn though God th Son can litrally sit, as H posssss a rsurrction body, God th Fathr dos not. God is a Spirit and thos who worship Him must worship Him in Spirit and in truth (John 4:24). God th Fathr dos not hav a litral right hand; H is not sitting; H dos not hav a bodily form. All of ths concpts hr, whn applid to God th Fathr, ar anthropomorphic. What w hav throughout this vrs is languag of accommodation words usd, a dscription givn, so that w may comprhnd on our lvl what is occurring. With rfrnc to our salvation, God th Son has compltd His work by this point in tim; H has paid for our sins by taking thm on His Own body on th cross. This phas of His work has bn compltd. God th Fathr, Who plannd our salvation; Who plannd human history to th last dtail, allowing us fr will, now is allowing history to tak its cours, according to His prfct plan. Bcaus of this, Jsus now sits at God s right hand. 10 Matthw Hnry s Commntary on th Whol Bibl; courtsy of E-sword, Psalm 110:1 4.

13 É 13 Th Book of I Samul (Th End of I Sam. 23) Tangnt: hav you vr wondrd why w ar commandd in Scriptur to pray to God th Fathr and not to God th Son? It is bcaus, God th Fathr is still activ in His plan and God th Son has compltd His work (until th Tribulation and His scond advnt). Psalm 110:1c Hbrw/Pronunciation Common English Manings Nots/Morphology BDB and Strong s Numbrs ad (ã òç ) [pronouncd ìahd] as far as, vn to, up to, until prposition Strong s #5704 BDB #723 shîyth (ú é ò ) [pronouncd shth] to put, to st, plac; to appoint; to arrang, to st in ordr; to found; to station st 1 prson singular, Qal imprfct Strong s #7896 BDB #1011 b âya v (á éç àè) [pronouncd B aw-ya V] nmy, th on bing at nmity with you; nmity, hostility masculin plural, Qal activ participl with th nd 2 prson masculin singular suffix Strong s #340 BDB #33 hãdôm (íã äâ) [pronouncd huh-dohm] stool, footstool masculin singular noun Strong s #1916 BDB #213 lâ8md (ì) [pronouncd to, for, towards, in rgards to prposition l ] No Strong s # BDB #510 rgl (ì â ø ) [pronouncd REH-gl] foot, ft fminin plural noun with nd th 2 prson masculin singular suffix Strong s #7272 BDB #919 Eight manuscripts lav out th lâmd prposition hr; and ft is tratd as a gnitiv (which is in kping with th Sptuagint, Vulgat and Arabic translations). Also, rgl (foot, ft) is in th singular in svral 11 manuscripts. You may b thinking, this rally dos not chang th maning of this vrs; why mntion it? Th ida is, vn whn variant radings ar takn into account, th maning is oftn unchangd. Translation:...until I plac Your nmis [as] Your footstool. Th nmis of Jsus Christ ar th nmis of God ar our nmis: Satan and his dmon corps. Bing mad a footstool mans that thy will b put into subjction undr Christ. Kil and Dlitzsch mak an intrsting point hr: Th history of tim nds with th 12 triumph of good ovr vil, not, howvr, with th annihilation of vil, but with its subjugation. Whn Ptr xplains that Jsus Christ was rsurrctd from th dad and rcivd into havn, h said, This Jsus, God raisd up again, to which w ar all witnsss. Thrfor, having bn xaltd at that right hand of God and having rcivd from th Fathr th promis of th Holy Spirit, H has pourd fourth this which you both s and har. For it was not David who ascndd into havn, but h himslf says: Th Lord said to my Lord, Sit at My right hand until I mak Your nmis a footstool for Your ft. Thrfor, lt all th hous of Isral know for crtain that God has mad Him both Lord and Christ [Mssiah] this Jsus Whom you hav crucifid! (Acts 2:32 36). Th writr of Hbrws xplains how Jsus Christ is suprior to th angls by stating, To which of th angls has H vr said, Sit at My right hand until I mak Your nmis a footstool for Your ft. (Hb. 1:13) Adam Clark, Commntary on th Bibl; from -Sword, Psalm 110. Kil and Dlitzsch, Commntary on th Old Tstamnt; from -Sword; Psalm 110:1 2.

14 Psalm Paul simply alluds to th fact that God would plac all things undr th ft of Jsus in I Cor. 15:25 Eph. 1:22. As I will discuss in gratr dtail whn w com to it in th narrativ, whn David was facd with having Sault his mrcy, David s mn suggstd that h kill Saul, and apparntly misquot and misapply this vrs back to him. It is for this rason that I hav placd Psalm 110 at th nd of I Sam. 23 (although David could hav writtn this psalm anytim prior to I Sam. 24). At that tim, I will suggst all altrnat psalms which may b in agrmnt with this. Sinc Psalm 110:1 is quotd so oftn in Scriptur, it may b a good ida to arrang this information into a tabl, to mak it asir to follow. Each tim w find this passag quotd, th author (or spakr) is making a point, and many tims, thr is a diffrnt mphasis or diffrnt doctrin bing discussd than w find lswhr. I must admit to bing surprisd at th richnss of th application of this vrs. Nw Tstamnt Quotations of Psalm 110:1 Scriptur Full or partial Quotation Th Point Bing Mad Th phariss continud to try to trip Jsus up with thological and Scriptural qustions. Thy had no intrst in larning anything; thir qustions wr dsignd to confus th issu. Thir purpos was to discrdit Jsus Christ by asking Him a qustion that thy blivd H could not answr. Matt. 22:41-46 Mark 12:35-37 Luk 20:41-44 Now whil th phariss wr gathrd togthr, Jsus askd thm a qustion, saying, "What do you think about th Christ [or, Mssiah]? Whos Son is H?" Thy said to him, "Th son of David." H said to thm, "How is it thn that David, in th Spirit, calls him Lord, saying, "'Th Lord said to my Lord, Sit at my right hand, until I put your nmis undr your ft'? If thn David calls him Lord, how is h his son?" And no on was abl to answr him a word, nor from that day did anyon dar to ask him any mor qustions (Matt. 22:41 46). At th tim of this incidnt, w ar vry clos to th cross and th Apostls mad prparations for th final Passovr (Luk 22). Jsus was in th Tmpl taching, and thr was a crowd thr, njoying His taching (Mark 12:35, 37). Th phariss had gathrd togthr, and thy no doubt had qustions prpard. So now Jsus asks thm a qustion, which is prtinnt to thir tim, as H is so clos to th cross. Th point Jsus maks is, Who is this Mssiah? If H is mrly a son of David, why dos David call Him Lord (Adonai)? Why would David call his own dscndant Lord? W know th answr: Jsus Christ is th prfct God-man, dscndd from David in His humanity, but Lord ovr all. Howvr, th phariss did not know this, dspit th fact that thy had studid thology and th Scripturs. As w s, ths final words, which causd th phariss to back off, providd Jsus with som unintrruptd taching tim, which was important, as His tim on this arth was drawing to a clos.

15 15 Th Book of I Samul (Th End of I Sam. 23) Nw Tstamnt Quotations of Psalm 110:1 Scriptur Full or partial Quotation Th Point Bing Mad Acts 2:34 Acts 7:55 56 "Brothrs, I may say to you with confidnc about th patriarch David that h both did and was burid, and his tomb is with us to this day. Bing thrfor a propht, and knowing that God had sworn with an oath to him that h would st on of his dscndants on his thron, h forsaw and spok about th rsurrction of th Christ, that h was not abandond to Hads, nor did his flsh s corruption. This Jsus God raisd up, and of that w all ar witnsss. Bing thrfor xaltd at th right hand of God, and having rcivd from th Fathr th promis of th Holy Spirit, h has pourd out this that you yourslvs ar sing and haring. For David did not ascnd into th havns, but h himslf says, Th Lord said to my Lord, Sit at my right hand, until I mak your nmis your footstool.' Lt all th hous of Isral thrfor know for crtain that God has mad him both Lord and Christ, this Jsus whom you crucifid." Now whn thy hard this thy wr cut to th hart, and said to Ptr and th rst of th apostls, "Brothrs, what shall w do?" And Ptr said to thm, "Rpnt and b baptizd vry on of you in th nam of Jsus Christ for th forgivnss of your sins, and you will rciv th gift of th Holy Spirit (Acts 2:29 38) But h, full of th Holy Spirit, gazd into havn and saw th glory of God, and Jsus standing at th right hand of God. And h said, "Bhold, I s th havns opnd, and th Son of Man standing at th right hand of God." (Acts 7:55 56). This is Ptr s famous srmon at Pntcost. Ptr culminats with this quotation. Whn Jsus was spaking to th phariss in th passag abov, His discipls wr thr as wll (Luk 20:45). Ptr crtainly did not undrstand what Jsus said at th tim, howvr, God th Holy Spirit brought this to his mind whn taching and prsnting th gospl. Th powr of this on vrs in idntifying th Mssiah could not b undrstimatd. Most of Ptr s srmon that day consistd of Scriptural quotations, and this particular on tlls thos listning whr Jsus Christ is. David has alrady quotd Psalm 16:9 11, as proof that th Mssiah would ris from th dad; and Ptr tlls th crowd that David is dad and burid and that this dos not apply to him (and in th passag quotd, Ptr also maks it clar that David was not spaking of himslf thr ithr Acts 2:34). Thn Ptr quots Psalm 110:1 as th culmination of a gospl mssag, to clarly idntify Jsus as th Christ. God mad Jsus Lord and Mssiah, th Jsus you crucifid! Th popl thr, many of whom had approvd of th crucifixion, wr cut to thir harts, and pladd with th Apostls, What should w do? Ptr tlls thm to chang thir mind about Jsus (rpnt) and thn to tak a public stand that thy hav bn forgivn for thir sins (baptism). Changing thir mind about Jsus Christ is tantamont to bliving in Him. This is what Stphn dclard whn h was about to b martyrd. What w hav hr is a raising of th staks. Stphn was th first Christian martyr, a man stond to dath for what h said and blivd. Satan s absolut hatrd of anything holy is

16 Psalm Nw Tstamnt Quotations of Psalm 110:1 Scriptur Full or partial Quotation Th Point Bing Mad 1Cor. 15:25 If in this lif only w hav hopd in Christ, w ar of all popl most to b pitid. But in fact Christ has bn raisd from th dad, th firstfruits of thos who hav falln aslp. For as by a man cam dath, by a man has com also th rsurrction of th dad. For as in Adam all di, so also in Christ shall all b mad aliv. But ach in his own ordr: Christ th firstfruits, thn at his coming thos who blong to Christ. Thn coms th nd, whn h dlivrs th kingdom to God th Fathr aftr dstroying vry rul and vry authority and powr. For h must rign until h has put all his nmis undr his ft. Th last nmy to b dstroyd is dath. For "God has put all things in subjction undr his ft." But whn it says, "all things ar put in subjction," it is plain that h is xcptd who put all things in subjction undr him. Whn all things ar subjctd to him, thn th Son himslf will also b subjctd to him who put all things in subjction undr him, that God may b all in all (1Cor. 15:19 28). Th Scriptur quotd hr is actually Psalm 8:6; howvr, it is th sam principl. In Psalm 8:6, God th Fathr placs all things in subjction to God th Son. I should mntion that, this is not th original intnt of this passag in Psalm 8:6, th ida is God th Fathr placs all of His cration undr th ft of man. Howvr, hr, Paul taks that vrs and applis it to God th Fathr dstroying th final nmy, which is dath; this placs dath undr th ft of Jsus Christ. In Psalm 110:1, w hav a vry similar phrasing, which is proprly applid, as Paul dos hr, to God th Fathr and God th Son. Paul is making a point about dath. H blivs in a living Jsus, not a dad on. And sinc Jsus aros from th dad, w will aris from th dad. What w ar waiting for is for God th Fathr to put all things in subjction to God th Son; that final thing bing dath. Hopfully, you s th ncssity of rfrncing both passags in th psalms. In Psalm 8:6, all things ar subjctd to Him. Sinc Adam sinnd, h abrogatd his kingdom. H would hav to work just to subjugat th ground itslf. In Psalm 110:1, w know that this rfrs to God th Son. Howvr, in th lattr passag, it is only His nmis. In fact, this is not only Christ s nmis which will b undr his ft, but all things.

17 17 Th Book of I Samul (Th End of I Sam. 23) Nw Tstamnt Quotations of Psalm 110:1 Scriptur Full or partial Quotation Th Point Bing Mad Eph. 1:20, 22 Hb. 1:3 I do not cas to giv thanks for you, rmmbring you in my prayrs, that th God of our Lord Jsus Christ, th Fathr of glory, may giv you a spirit of wisdom and of rvlation in th knowldg of Him, having th ys of your harts nlightnd, that you may know what is th hop to which H has calld you, what ar th richs of his glorious inhritanc in th saints, and what is th immasurabl gratnss of his powr toward us who bliv, according to th working of His grat might that H workd in Christ whn H raisd Him from th dad and satd Him at His right hand in th havnly placs, far abov all rul and authority and powr and dominion, and abov vry nam that is namd, not only in this ag but also in th on to com. And H put all things undr His ft and gav Him as had ovr all things to th church, which is His body, th fullnss of Him who fills all in all (Eph. 1:17 23). Long ago, at many tims and in many ways, God spok to our fathrs by th prophts, but in ths last days h has spokn to us by his Son, whom h appointd th hir of all things, through whom also h cratd th world. H is th radianc of th glory of God and th xact imprint of his natur, and h upholds th univrs by th word of his powr. Aftr making purification for sins, h sat down at th right hand of th Majsty on high, having bcom as much suprior to angls as th nam h has inhritd is mor xcllnt than thirs (Hb. 1:1 4). This is a prayr of Paul s, givn in thanks for th church in Ephsus. In th main of this prayr, Paul also tachs a littl. H asks that God th Fathr giv th Ephsians a spirit of wisdom and knowldg, that thy may undrstand th immasurabl gratnss of His powr that sam powr which raisd Christ from th dad and satd Him at His right hand in th havnlis. Paul s mphasis hr was upon knowing God s grat powr, and raising Jsus from th dad and sating Him at God s right hand is but on manifstation of that powr. Paul s scond point is th authority of Jsus Christ, a God has placd all things undr His ft, stablishing Him abov all rul and authority. Th writr of Hbrws quots ovr 25 passags from th Old Tstamnt (many of thm xtndd passags). Th first thr chaptrs is approximatly half quotations from th Old Tstamnt. Although w do not know who wrot this book, w do know that Paul would hav lovd to hav bn th on to writ this book, as a Hbrw to his fllow countrymn. In this passag, th mphasis is, Jsus is much highr than any of th angls (which, by th way, throws a monky wrnch into th thology of th Jhovah s Witnsss, who tach that Jsus is but an angl). Th portion of Psalm 110 alludd to hr, is th fact that aftr His dath and rsurrction, Jsus sat down at th right hand of God (in accordanc with Old Tstamnt Scriptur), making Him suprior to all angls.

18 Psalm Nw Tstamnt Quotations of Psalm 110:1 Scriptur Full or partial Quotation Th Point Bing Mad Hb. 1:13 Hb. 10:13 Hb. 12:2 And to which of th angls has h vr said, "Sit at my right hand until I mak your nmis a footstool for your ft"? Ar thy not all ministring spirits snt out to srv for th sak of thos who ar to inhrit salvation? (Hb. 1:13 14). And by that will w hav bn sanctifid through th offring of th body of Jsus Christ onc for all. And vry prist stands daily at his srvic, offring rpatdly th sam sacrifics, which can nvr tak away sins. But whn Christ had offrd for all tim a singl sacrific for sins, h sat down at th right hand of God, waiting from that tim until his nmis should b mad a footstool for his ft. For by a singl offring h has prfctd for all tim thos who ar bing sanctifid (Hb. 10:10 14). Thrfor, sinc w ar surroundd by so grat a cloud of witnsss, lt us also lay asid vry wight, and sin which clings so closly, and lt us run with nduranc th rac that is st bfor us, looking to Jsus, th foundr and prfctr of our faith, who for th joy that was st bfor him ndurd th cross, dspising th sham, and is satd at th right hand of th thron of God. Considr him who ndurd from sinnrs such hostility against himslf, so that you may not grow wary or fainthartd. In your struggl against sin you hav not yt rsistd to th point of shdding your blood (Hb 12:1 4). Th writr of Hbrws concluds His point by quoting Psalm 110:1, again mphasizing that God at not tim told an angl to sit at His right hand whil H subdus that angl s nmis. It is intrsting that th writr lavs out th first part of this vrs, which is a clinchr (Jhovah said to my Adonai...). I bliv th writr s thinking was, lt th skptical radr look this up; h will b vn mor convictd in his soul. At this point, th writr of Hbrws uss Psalm 110:1 to mphasiz th finality of our Lord s offring for our sins. Th High Prist day aftr day offrs sacrifics, and ths sacrifics can nvr tak away th sins which wr committd. Howvr, Jsus Christ offrd up Himslf on tim for sins, and so sanctifid us. Th proof of this was, H sat down at th right hand of God whil God th Fathr mad His nmis a footstool for Him. Th contxt of this vrs is staying in fllowship, as w ar surroundd by a cloud 13 of witnsss (th anglic conflict ). W ar to look to Jsus, Whos pain, suffring and sham was far gratr than anything w could imagin; lt alon, ndur. W look to Him, for inspiration, as H is now on th right hand of th thron of God (th implication is, thr is grat consqunc in our actions, as wll as grat, trnal rwards). 13 This is anothr trm I blivr originatd by R. B. Thim, Jr. Th ida is, w ar lockd into a spiritual battl (whthr w ar blivrs or unblivrs); and w act as witnsss bfor all anglic cration. S Bob s book, Th Anglic Conflict.