一般以為詩篇第一○九篇的作者就是大衛王，因為在他兒子押沙龍背叛他時，他就經歷了宮中百官的無數誹謗和背逆。大衛的心中充滿了義怒。更糟的乃是他們恨大衛是沒有任何理由的。大衛並沒有得罪他們。反之，他一直關愛他們。那些不義的人自然會痛恨義人，因為在黑暗中的人是見不得光的。

        誠然，大衛的話並沒有憐憫他的仇敵。他們不想施恩於大衛或其他人（109：16），但是大衛並不想報復他們。他轉而祈求耶和華（109：4下），因為這是任何遭遇惡人攻擊的人所能採取的最好方法。不過，大衛祈求上帝的烈怒臨在惡人的身上，並且祈求，惡人加害他，加害就臨到他自己的頭上（以眼還眼，以牙還牙；107：17；出21：24）。不過，耶穌的教訓告訴我們，要愛那些加害我們的人，就像祂愛我們一樣（太5：38~39）。大衛的品德與修養還沒有到達主耶穌的程度，所以他並沒有像上帝愛翎毛那樣去愛他的仇敵。這一情形指出，不完全的人與我們主的神性成一鮮明的對比。大衛不僅祈求他的仇敵快一點死掉，而且還祈求他們的家人也要遭受報應與死亡，沒有一個人可以傳他們的宗及接入庫的後代。一般以為，子孫多就是上帝的祝福，但是這些行惡事的人應該受到咒詛（申28：15下）。

        對某些人而言，這一篇詩篇使他們深加不悅與苦惱，因為它佔有強烈的復仇性。我們必須了解，還有很多其他咒詛都是以惡人為對象的（例如詩35篇；69：27~28），因為他們得罪了上帝。我們必須記住，藉著主耶穌而有的新約恩典時代還沒來臨。大衛依然是在律法之下行動。作為那一文化中的君王，大衛有權力將那些背叛他的人判處死刑。在那一時代，叛逆者的家人受到懲罰，或是與叛逆者本人同處死刑，也是常見的事。

        大衛心想，上帝會在拯救他的過程受到讚美，以及那也是為上帝作的見證。他用信心的話作為結束，相信他會有機會公開敬拜上帝與讚美上帝，感謝祂回答他的禱告。誠然，耶和華就是拯救我們脫離仇敵的上帝。惡人之父撒但興責己，反抗上帝所膏立為王的大衛（啟12：10；約8：44）。

        從詩篇第一一○篇開始，很明顯的，這是一篇有關彌賽亞的詩篇。新約作者經常引用它來指彌賽亞耶穌。毫無疑問地，這一詩篇的作者就是大衛，因為我們的主耶穌也證明，大衛是在聖靈的帶領下用預言方式寫下這一詩篇（太22：43~45；可12：35~37）。這一詩篇似乎是第二篇的續篇，因為它完成有關耶穌基督最後大勝利的預言說明。

        我們從第一節經文中看到，這一詩篇提到彌賽亞。耶穌報導法利賽人認識這一解釋：「耶和華（希伯來文為Yahweh，是上帝的個人化的名字）對我們的主(Adonai，是大衛的主人，是王，也是彌賽亞)說：『坐在我的右邊』」。在耶穌復活及升天之後，上帝高舉祂的方式就是賜給祂一個權威的地位，上帝的管理權，就是坐在祂的右邊（太22：44；徒2：30~35；弗1：19~22；來1：3、13）。然後，神應許要使基督的仇敵作為祂的腳凳。要了解這個話語，我們必須了解古代的習慣，也就是說，戰勝者可以把他的腳踩在戰敗者的頸子上（比較書10：24~25）。這就是耶穌在十字架上救贖聖工中所做的。在祂回來的時候，這一個任務就要完成，以及有信心的人就會與祂一起成為勝利者（林前15：24，25~28；啟3：21）。作為世界之王的臣子，他們也要參與王國（110：3上；提後2：12）。在上帝把祂一切執政的及掌權的仇敵毀滅之後，祂就會把國交與萬軍之耶和華，並且站在祂的右邊。我們現在所傳的恩典與忍耐的時代就會成為過去。繼之而來的就是烈怒與復仇的時代（賽11：4；啟19：15~16）。

        另一個關於彌賽亞的預言聲明就是，祂是一位永恆的大祭司。耶穌基督已有父上帝的雙重任命，即君王與祭司，並由麥基洗德作為代表（「公義的君王」；創14：18；來6：20；7：26；亞6：13）。祂在上面為我們說情。有一個偉大的日子，我們的偉大君王兼大祭司將帶來一個和平與滿足的時代，而且是世人從來就不知道的時代。他們的頭必抬起來，因為祂已經贏得了勝利（110：7）。

        父啊，我們感謝您，因為您已在主耶穌基督裡為我們提供了一切，使我們能在今天行走在勝利與慈愛中。您已經賜給我們能力與權能，好使我們踐踏毒蛇與蠍子，以及支配所有仇敵的勢力。奉主耶穌基督聖名，阿們！

English

        The authorship of Psalm 109 is ascribed to King David, who experienced much slander and treason against him by members of his court at the time of Absalom's rebellion. David is full of righteous indignation. What makes it worse, is that their hatred of him is without cause. David had done nothing against them. He had only shown them love. Those who are unrighteous will naturally hate those who are righteous, for those in darkness cannot stand the light.

        It is true that David's words do not show mercy on his adversaries. They have not shown mercy to him or to others (109:16), but he takes no physical action against them in retribution. He turns to the Lord in prayer (109:4b), which is the right course for anyone who has been despitefully used. David, however, stresses the wrath of God against evil and he prays that the evil his adversaries had done would fall back on their own heads ("eye for eye, tooth for tooth", 109:17; Ex. 21:24). However, the teaching of Jesus tells us to show love and mercy to those who despitefully use us, just as He shows mercy (Matt. 5:38,39). David, however, had not attained the character of Christ, nor did he show the grace that is in Christ. This shows how imperfect man is compared to the divine nature of our Lord. David not only prays for the death of his accusers, but that their families might also suffer and perish, having no posterity to carry on their name. Having many descendants was considered a great blessing from God, but these evildoers deserved only the curses (Deut. 28:15ff).

        To some, this chapter may be offensive because of its vindictive nature. We must understand, however, that this, as well as many other imprecations against the wicked (e.g. Psalm 35; 69:27,28) were because they were against God. Remember that the New Testament age of grace through our Lord Jesus had not yet come. David was still acting under the Law. As the king in that culture, David had every right to sentence these people to death as traitors. At that time it was a common thing for the traitor's family to suffer punishment or death with the traitor.

        David desired that God would receive all the glory in his deliverance and that it might be a witness for God. He closes with words of confidence, believing that he will have the opportunity to praise and worship God publicly for the answer to his prayer. Truly, the Lord is the One who saves us from the great accuser. Satan, who was the father of these people, rose up against God's anointed servant David (Rev. 12:10; John 8:44).

        From the onset of Psalm 110, it is clear this is a Messianic psalm. It is frequently quoted in the New Testament as referring to the Messiah Jesus. There is no doubt that this psalm was composed by David, since our Lord Jesus also attests that David was led by the Holy Spirit to write it prophetically (Matt. 22:43-45; Mark 12:35-37). This psalm seems to be the continuation of Psalm 2, for it completes the prophetic account of Jesus Christ's final great victory.

        From the first verse, we learn that this psalm speaks of the Messiah. Jesus taught the Pharisees this interpretation: "The Lord (Heb. Yahweh, the personal name of God) said to my Lord (Adonai, who is David's master and King, the Messiah), 'Sit at My right hand'." After Jesus' resurrection and ascension, God exalted Him by giving Jesus His rightful place of authority and divine governship, seated at His right hand (Matt.22:44; Acts 2:30-35; Eph. 1:19-22; Heb. 1:3,13). Then God promised to make Christ's enemies His footstool. To understand this phrase, we must understand the ancient custom wherein the victor would place his foot upon the neck of the defeated foe (cf. Josh. 10:24,25). This is what Jesus did in His work of atonement on the cross. At His return, this task will be finally completed, and the faithful will be overcomers with Him (1 Cor. 15:24, 25-28; Rev. 3:21). As subjects of the King of the world, they will also be willing participants in the kingdom (110:3a; 2 Tim. 2:12). The Lord will reign supreme after having destroyed all His enemies with the authority and strength of the Almighty Lord of Hosts standing at His right side. The time of God's grace and patience, in which we are now living, would by then have been past. The time of wrath and vengeance had come (Isa. 11:4, Rev. 19:15,16).

        Yet another prophetic declaration concerning the Messiah is that He is an Eternal Priest. Jesus Christ has the divine appointment of both King and Priest which was typified by Melchizedek, ("King of righteousness"; Gen. 14:18; Heb. 6:20-7:26; Zech. 6:13). He is above, interceding on our behalf. One great day, our great King/Priest shall bring in an era of peace and contentment such as the world has never known. His head shall be lifted up and exalted because of the victory He has won (110:7).

        Father, thank You that You have made every provision for us in Christ Jesus to walk in victory and love this day. You have given us power and authority to tread upon serpents and scorpions and have dominion over all the power of the enemy.