32—36.
matpos, é&€xee! τοῦτο ὃ viv ὑμεῖς βλέπετε καὶ ἀκούετε.
89
34. οὐ γὰρ
Δαβὶδ ἀνέβη eis τοὺς οὐρανοὺς, λέγει δὲ αὐτός, '' Εἶπεν ὁ Κύριος τῷ
κυρίῳ µου, Κάθου ἐκ δεξιῶν µου, 35. ἕως ἂν θῶ τοὺς ἐχθρούς σου
“t , ~ ~ 352 ὑποπόδιον τῶν ποδῶν σου.
36. ᾿Ασφαλῶς οὖν γινωσκέτω was οἶκος
᾿σραὴλ ὅτι Kal? Κύριον καὶ Χριστὸν αὐτὸν ὁ Θεὸς ἐποίησε, τοῦτον τὸν
᾿ιησοῦν ὃν ἡμεῖς ἐσταυρώσατε.
1 After εξεχεε and before rovro D (Ρατ.) Ιηδετέυμιν, and E, Syrr. (Pesh. and Ἡατο),
Sah. tol. demid., Ir., Did., Ambr., Par. hoc donum.
Harris ascribes this second
addition, though dubiously, to a Montanist; but cf. ver. 38, x. 45, xi. 17, although in these passages Swpea, not δωρον, is used.
2 «at K.; και in all uncials, also Vulg., Syr. H., W.H., R.V., Weiss; om. by many
cursives, also Syr. Pesh.
και Χ. αυτον EP 61, Ath., Epiph.; αυτον και Χ. ABCD?
15, 18, 61, 130, Vulg., Arm., Bas., Irint., so Tisch., W.H., R.V., Weiss.
same Psalm (Matt. xxii. 44, Mark xii. 35, Luke xx. 41), and, “unlearned” in the eyes of the scribes, had answered the question which they could not answer, how David’s Son was also David’s Lord. No passage of Scripture is so constantly referred to inthe N.T. as this rroth Psalm, cf. references above, and also 1 Cor. xv. 25, Heb. i. 13, v. 6, vii. 17, 21, Χ. 13. The Psalm was always regarded as Messianic by the Jews (Weber, Fiidische Theologie, p. 357 (1897); Edersheim, Jesus the Messiah, ii., 720 (Appendix) ; Cheyne, Origin of the Psalter, p. 35; Driver, Introduction to O. T., pp. 362, 363; and if it had not been so in the time of our Lord, it is obvious that His argument would have missed its point if those to whom He addressed His question ‘t What think ye of the Christ ?”’ could have answered that David was not speaking of the coming Messiah. For earlier interpretations of the Psalm, and the patristic testimony to its Messianic character, see Speaker’s Commentary, iv., 427, and on the authorship see Gifford, Authorship of the 110th Psalm, with Appendix, 1895 (SPCK), and Delitzsch, Psalms, iii., pp. 163-176, Ε..Τ.---κάθου ἐκ δεξιῶν µου: κάθου contracted for κάθησο (cf. also Mark xii. 36, Heb. i. 13); this “popular” form, which is also found in the Fragments of the comic writers, is the present imperative of κάθηµαι in modern Greek, Kennedy, Sources of N. T. Greek, p. 162. In the LXX it is fre- quently used (see Hatch and Redpath, sub, v.).—€ws: the word does not imply that Christ shall cease to reign subse- quently: the word here, as elsewhere, does not imply that what is expressed will only have place up to a certain time (cf. Gen. xxxiii. 15, Deut. vii. 4,2 Chron, Ni. 23; cf. 1 Tim, iv. 13), rather is it
true to say that Christ will only then rightly rule, when He has subjugated all His enemies.—av with ἕως as here, where
‘it is left doubtful when that will take
place to which it is said a thing will continue (Grimm-Thayer, and instances sub ἕως, i., 1 ὃ).--ὑὐποπόδιον, cf. Josh. x. 24, referring to the custom of conquering kings placing their feet upon the necks of their conquered enemies (so Blass, in loco, amongst recent commentators). Ver. 36. ἀσφαλῶς: used here em- phatically ; the Apostle would emphasise the conclusion which he is about to draw from his three texts; cf. xxi. 34, xxii. 30, and Wisdom xviii. 6 (so in classical Greek).—1ds οἶκος ᾿Ισρ., without the article, for οἶκος “Il. is regarded as a proper name, cf. LXX, 1 Sam. vii. 2, 1 Kings xii. 23, Neh. iv. 16, Ezek. xlv. 6, or it may be reckoned as Hebraistic, Blass, Grammatik des N. G., pp. 147, 158.—Kat Κύριον καὶ Χριστόν: the Κύριος plainly refers to the prophetic utterance just cited. Although in the first verse of Ps. cx. the words τῷ Kupiw pov are not to be taken as a name of God, for the expression is Adoni not Adonai (* the Lorp saith unto my Lord,”’ R.V.), and is simply a title of honour and respect, which was used of earthly superiors, ¢.g., of Abraham, Moses, Elijah, Sisera, Naaman, yet St. Peter had called David a Prophet, and only in the Person of the Risen and Ascended Christ Who had sat down with His, Father on His Throne could the Apostle see an adequate fulfilment of David’s prophecy, or an adequate realisation of the anticipations of the Christ. So in the early Church, Justin Martyr, Afol.,i., 60, appeals to the words of ‘the prophet David” in this same Psalm as foretelling the Ascension of Christ and His reign