the God of the Covenant, the God of Revelation (Ps. 2:7 The Lord hath said ...; 2 Sam. 7:4 the word of the Lord came to Nathan ...; v. 8 thus saith the Lord ...).
(
g
) His final conquest. Deut. 32:43 (LXX.) (Heb. 1:6). Comp. Ps. 97:7 (96:7); Rom. 15:10. The sovereignty of the Son is at last recognised by all created beings.
2.
The Davidic King.
Ps. 45:6 f. (Heb. 1:8 f.). The Psalm is the Marriage Song of the Sovereign of the theocratic kingdom. The King, the royal Bride, the children, offer a living picture of the permanence of the Divine Son with His Church, in contrast with the transitory ministry of Angels.
3. The Creator; the manifestation of God (the Lord). Ps. 102:25 ff. (Heb. 1:10 ff.). The Psalm is an appeal of an exile. The idea of the God of Israel is enlarged. He who enters into fellowship with man, takes man to Himself. The Covenant leads up to the Incarnation. The Creator is the Saviour. See Additional Note Heb. 3:7.
4. The King-Priest. Ps. 110:1 (1:13; comp. Heb. 10:12 f.).
Sit Thou at My right hand , Till I make Thine enemies the footstool of Thy feet. The Psalm, which probably describes the bringing of the Ark to Jerusalem by David, the new Melchizedek, king at once and fulfiller of priestly offices, describes the Divine King under three aspects as King (Ps. 110:1-3), Priest (4), Conqueror (5-7). The opening words of the Psalm necessarily called up the whole portraiture; and one part of it (Ps. 110:4) is afterwards dwelt upon at length (Heb. 5:6, 10; 6:20; 7:11 ff.).
5. The Son of man , as true man fulfilling the destiny of man, and the destiny of fallen man through suffering (the servant of the Lord).
( a ) Man's destiny.
Ps. 8:5 ff. (Heb. 2:6 ff.). Comp. Matt. 21:16; 1 Cor. 15:27. The Psalm, which was never reckoned as Messianic, presents the ideal of man (Gen. 1:27-30), a destiny unfulfilled and unrepealed.
( b ) The suffering King.
Ps. 22:22 (Heb. 2:11 f.). The Psalm, which is frequently quoted in the Gospels to illustrate the desertion, the mockery, the spoiling of Christ, gives the description of the progress of the innocent, suffering King, who identifies himself with his people, to the throne. After uttermost trials sorrow is turned into joy, and the deliverance of the sufferer is the ground of national joy. Comp. Prof. Cheyne On the Christian element in Isaiah , § 2.
( g ) The representative prophet.
Is. 8:17 f. (Heb. 2:13). The prophecy belongs to a crisis in the national history. In a period of the deepest distress the prophet teaches in his own person two lessons. He declares unshaken faith in God in the midst of judgments. He shews in himself and his children the remnant which shall preserve the chosen people.