Psalms 110:5

The Lord at thy right hand shall strike through kings in the day of his wrath. THE LORD AT THY RIGHT HAND SHALL STRIKE THROUGH KINGS IN THE DAY OF HIS WRATH - the description of the final and decisive blow inflicted by Messiah and His hosts on the enemies. David, as representative of Israel, addresses Messiah: 'the Lord ( 'Adonaay (H136)) at thy (Messiah's) right hand' resumes Psalms 110:1 (cf. Psalms 109:31). His sitting at the right hand of Yahweh now ensures that 'the Lord (Hebrew, 'Adonaay (H136)) shall stand at His (Messiah's) right hand,' as His Almighty Ally, in striking through hostile kings in the comin...

5._The Lord at thy right hand _In these words David celebrates the dreadful nature of that power which Christ possesses for the dispersion and destruction of his enemies; and by this means he affirms, that though encompassed by bands of deadly foes, yet their malignant attempts would not prevent God from upholding the King whom he has set up. It is proper to consider the expression, _in the day of his wrath, _by which we are instructed patiently to endure the cross, if it happen that God, for a time, conceals himself during the prevalence of the cruelty and fury of enemies; for he knows well when the full and fit season arrives for executing vengeance upon them. Next, he invests Christ with power over the nations, and the people of uncircumcised lips; meaning, that he was not chosen King to reign over the inhabitants of Judea only, but also to keep under his sway distant nations, agreeab...

Verse Psalms 110:5. _THE LORD AT THY RIGHT HAND_] Here _Venema_ thinks the Psalm speaks of _David_. As Jesus is at the right hand of God, so he will be at thy hand, giving thee all the support and comfort requisite. _SHALL STRIKE THROUGH KINGS_] As he did in the case of Abraham, Genesis 14:1, (for to this there seems to be an allusion,) where he smote _four kings_, and _filled the pits_ with the _dead bodies_ of their troops. That the allusion is to the above transaction seems the most probable; because in the same chapter, where the _defeat_ _of the four kings_ is mentioned, we have the account of _Melchizedek_ _coming to meet Abraham_, and receiving the _tenth of the spoils_....

THE LORD AT THY RIGHT HAND - See the notes at Psalms 16:8. SHALL STRIKE THROUGH KINGS - The Hebrew word here rendered “shall strike,” - from מחץ _mâchats_ - means “to shake, to agitate”; and then, “to shake in pieces, to dash in pieces, to crush”; and here it has the sense of dashing in pieces, smiting, wounding, crushing. The “kings” referred to are the enemies of God and the Messiah, and the idea is that all would be subdued before him; that he would set up a universal dominion; that none would be able to stand before him; or, that he would reign over all the earth. The “language” is that which is derived from conquests in war; from the subjugation of enemies by force of arms. Compare the notes at Psalms 2:9

EXPOSITION ACCORDING to the recent criticism, which calls itself "advanced," this psalm is the composition of an unknown prophet, addressed to his earthly sovereign, communicating to him certain Divine utterances, or oracles (Psalms 110:1, Psalms 110:5), of great weight and strangeness, and promising him complete victory over all his enemies. The king is supposed by some to be David; by others, a Davidic monarch; by others, again, a Maccabee prince or king. According to its "title," it is "a Psalm of David;" according to our Lord's comment upon it, it is an address of David to the Messiah; according to every Christian commentator for fifteen centuries, it is Messianic and Davidic. Even Professor Cheyne, who inclines so strongly to the skeptical school, grants that "it may pe

THE LORD AT THY RIGHT HAND,.... These words are either directed to Christ, at whose right hand the Lord was to help and assist him, Psalms 16:8 or to the church, consisting of the Lord's willing people, at whose right hand he is to save them; is ready to help them, and is a present help to them in time of need, Psalms 109:31 or rather to Jehovah the Father, at whose right hand the "Adonai", or Lord, even David's Lord, and every believer's Lord, is, as in Psalms 110:1, and who is spoken of in all the following clauses; and to whom the things mentioned are ascribed, and so what immediately follows: SHALL STRIKE THROUGH KINGS IN THE DAY OF HIS WRATH; not only strike at them, and strike them; but strike the

Psalms 110:1. _The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies._ You do not need a comment upon this Psalm when you remember how our Lord himself applied it to himself. It is David speaking concerning the Son of David, who is also David's Lord and our King, who at this hour is sitting at the right hand of Jehovah, the Lord of all; waiting until his monarchy shall be extended visibly over all creation. Psalms 110:3. _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._ Christ, like the rising sun, shall not come alone in his bright

Psalms 110 The Psalm of the King-Priest _ 1. His person, exaltation and waiting (Psalms 110:1)_ 2. His manifestation and His glory (Psalms 110:2) 3. His judgment and His glory (Psalms 110:5) Seven verses only, but what revelations and depths we find here! The Psalm is frequently quoted in the New Testament. Who is the person of whom the first verse testifies? Here is the critics' answer. “Is the Psalm Messianic? Looking at it by itself, and without prepossession, one would not say that it is, for the writer has in mind some actual ruler of his own day, and his references are to events of his own times”

CX. We may with some confidence refer this Ps. to 141 B.C., when Simon the Maccabee prince was accepted by the people as supreme Governor, though he was not a descendant of David, and as High Priest, though he was not a descendant of Aaron's first-born (see 1Ma_14:35). To Jonathan first the double dignity belonged. But Simon owed his dignity as High Priest to his own people, and not, like his brother Jonathan, to the favour of a foreign potentate (p. 608). The idea of supreme priesthood and supreme secular rule over Judah being united in the same person does not appear elsewhere in the OT except in Jeremiah 30:21, a very late and possibly a Maccabean passage. These arguments are clinched by the fact that the oracle beginning Sit thou forms an acrostic on Simon's name. The Maccabees only needed a prophetic sanction for their inevitable changes in the constitution (1Ma_14:41 ff.), and the

THE LORD*. One of the 134 places where the _Sopherim_ changed Jehovah to Adonai. See App-32....