Psalm 110 Messiaans geduid in het licht van het Oude Testament
Psalm 110 in de MT is Messiaans
As seen above in the NT passages cited, Psalm 110 has long been interpreted as a Messianic psalm. The reference to “my Lord” who sits at the right hand of Yahweh (v. 1) does not match the profile of an ordinary human king. This was Jesus’ point in asking the question, “Therefore, if David calls him ‘Lord,’ how is he his son?” (Matt 22:45; cf., Mk 12:37; Lk 20:44). Another clear distinction between the “Lord” in Psalm 110:1 and all other Davidic kings is that the former is also a “priest forever in the order of Melchizedek” (v. 4). As Hebrews 7:13-14 points out, the tribe of Judah (from which David came) is not the tribe from which priests come (i.e., Levi; Heb 7:5, 11; cf., Zech 6:12-13). The picture of this eternal, exalted priest-king is filled out further by his rule from Zion (Ps 110:2), his leadership of his people (v. 3), his climactic victory over enemy kings and nations (w. 5-6), and his rule over the earth (v. 6). Although the Messianic meaning of Psalm 110 has been disputed by recent scholars who interpret the “Lord” in v. 1 as a human king such as David or Solomon, even the cursory discussion above remains a strong argument for an exclusively Messianic interpretation of the psalm
Kevin S. Chen, Psalm 110: A Nexus for Old Testament Theology, in: CTR n.s.17/2 (Spring 2020), 50
Psalm 110 en Genesis 3:15 de vijandschap die gezet wordt
In Psalm 110:1, after “the oracle of Yahweh to my Lord” to “sit at my right hand,” Yahweh explains that this seating will continue “until I set your enemies under your feet. In Genesis 3:15, the setting of enmity between the serpent and the woman and their respective “seed” predicts ongoing hostility that will not be resolved until the seed of the woman crushes the serpent’s head.
Kevin S. Chen, Psalm 110: A Nexus for Old Testament Theology, in: CTR n.s.17/2 (Spring 2020), 51-52
Het vermorzelen van de kop
As such, Psalm 110:6 suggests that the exalted Lord/Messiah of v. 1 will “crush the head” of the serpent in direct fulfillment of Genesis 3:15. In another sense, the serpent is the “head” ofthe house ofwickedness (Hab 3:13).
Kevin S. Chen, Psalm 110: A Nexus for Old Testament Theology, 54
Gij zijt de Messias
Like “You are a priest” in Psalm 110:4 and “Judah are you” in Genesis 49:8, Psalm 2:7 reads “You are my son”. All three Messianic passages share not only similar terminology and syntax but concern a person enjoying a unique relationship with Yahweh and/or his father. Although more connections between Psalm 110 and significant Messianic passages in the Psalter could be analyzed (e.g., Ps 72; 80:15-18), the preceding demonstrates the intentional relationship of Psalm 110 to Psalm 2 and the Davidic covenant, especially their Messianic aspects.
Kevin S. Chen, Psalm 110: A Nexus for Old Testament Theology, 64
Psalm 110 in de MT is Messiaans
As seen above in the NT passages cited, Psalm 110 has long been interpreted as a Messianic psalm. The reference to “my Lord” who sits at the right hand of Yahweh (v. 1) does not match the profile of an ordinary human king. This was Jesus’ point in asking the question, “Therefore, if David calls him ‘Lord,’ how is he his son?” (Matt 22:45; cf., Mk 12:37; Lk 20:44). Another clear distinction between the “Lord” in Psalm 110:1 and all other Davidic kings is that the former is also a “priest forever in the order of Melchizedek” (v. 4). As Hebrews 7:13-14 points out, the tribe of Judah (from which David came) is not the tribe from which priests come (i.e., Levi; Heb 7:5, 11; cf., Zech 6:12-13). The picture of this eternal, exalted priest-king is filled out further by his rule from Zion (Ps 110:2), his leadership of his people (v. 3), his climactic victory over enemy kings and nations (w. 5-6), and his rule over the earth (v. 6). Although the Messianic meaning of Psalm 110 has been disputed by recent scholars who interpret the “Lord” in v. 1 as a human king such as David or Solomon, even the cursory discussion above remains a strong argument for an exclusively Messianic interpretation of the psalm
Kevin S. Chen, Psalm 110: A Nexus for Old Testament Theology, in: CTR n.s.17/2 (Spring 2020), 50
Psalm 110 en Genesis 3:15 de vijandschap die gezet wordt
In Psalm 110:1, after “the oracle of Yahweh to my Lord” to “sit at my right hand,” Yahweh explains that this seating will continue “until I set your enemies under your feet. In Genesis 3:15, the setting of enmity between the serpent and the woman and their respective “seed” predicts ongoing hostility that will not be resolved until the seed of the woman crushes the serpent’s head.
Kevin S. Chen, Psalm 110: A Nexus for Old Testament Theology, in: CTR n.s.17/2 (Spring 2020), 51-52
Het vermorzelen van de kop
As such, Psalm 110:6 suggests that the exalted Lord/Messiah of v. 1 will “crush the head” of the serpent in direct fulfillment of Genesis 3:15. In another sense, the serpent is the “head” ofthe house ofwickedness (Hab 3:13).
Kevin S. Chen, Psalm 110: A Nexus for Old Testament Theology, 54
Gij zijt de Messias
Like “You are a priest” in Psalm 110:4 and “Judah are you” in Genesis 49:8, Psalm 2:7 reads “You are my son”. All three Messianic passages share not only similar terminology and syntax but concern a person enjoying a unique relationship with Yahweh and/or his father. Although more connections between Psalm 110 and significant Messianic passages in the Psalter could be analyzed (e.g., Ps 72; 80:15-18), the preceding demonstrates the intentional relationship of Psalm 110 to Psalm 2 and the Davidic covenant, especially their Messianic aspects.
Kevin S. Chen, Psalm 110: A Nexus for Old Testament Theology, 64
