For a fuller development of the meaning and design of priesthood in the Bible, see Stephen J. 19Thomas Schreiner argues that the "kingdom of God" is a central theme of the Bible's storyline. Dempster, Dominion and Dynasty: A Biblical Theology of the Hebrew Bible (Downers Grove, IL: IVP Academic, 2003).
The river is a source of life and blessing to the rest of the world (Ezek 47:9). And Jethro said: "Blessed (ךְוּר ָבּ) be the Lord, who has delivered (ליִצּ ִה) you from the hand of the Egyptians (דַיּ ִמ) and from the hand of Pharaoh (דַיּ ִמ) and has delivered (ליִצּ ִה) the people from under the hand of the Egyptians (דַיּ ִמ) ).Then your peace (םולש) would have been like a river, and your righteousness (הקדצ) like the waves of the sea;.
Israel would become the channel through which God's rule and blessing flowed to the rest of the world.
In addition to Deuteronomy 17, Psalm 1:1-3 makes strong references to Joshua 1:8, adding the ministry of conquest to the resume of the royal שׁיא (see table 7).64. Blessed is the man who does not walk in the counsel of the wicked, nor stand in the way (ךרדבו) of sinners, nor sit in the seat of scoffers; but in the law of the Lord is his delight, and on his law he meditates day and night (הלילו םמוי הגהי ותרותבו). This book of the law (הרות) shall not depart from your mouth, but you shall meditate on it day and night.
The Joshua allusion at the beginning of Psalm 1 indicates that the blessed man will wage a holy war (cf. Ps 2:8–9) against those he resists - the wicked, sinners and scoffers.65 The Messiah 's conquest, described in Psalm 1, over the nations to the ends of the earth is therefore the logical outgrowth of Psalm 1's description of the Joshua-like king who. He writes, “While the poet has now characterized this individual after the pattern of Joshua, there is one important difference which is evident in the. The context of Josh 1:7–8 is hortatory in character, with several imperatives addressed to the leader of Israel as a condition for his success in conquest, while that of Ps 1:2–3 is expressed exclusively in the indicative mood.
Before Joshua began his conquests, Yahweh commanded him to keep the law in terms similar to the kingship text of Deuteronomy 17:19-20. Do not turn from Him to the right or to the left (לואמשו ןימי ונממ רוסת־לא) so that you may have success wherever you go. The purpose of the allusion is to show Joshua as a royal leader. 67 Later biblical authors support the evidence that they saw Joshua as a royal figure by describing kings such as Solomon and Josiah on Joshua's model (2 Kgs 22:2; 1 Chr Cole comments: "Ps. 1:2 clearly speaks of a ruler, and Ps 2 will make this connection explicit."
Like Adam in the garden, the royal figure in Psalm 1 is learning Yahweh's instruction before he takes dominion over the earth. . 67Cole suggests that Joshua is consistently portrayed as another Moses. As such, "the figure of Joshua thus represents the role of prophet and priest, to which can now be added king." The parallels between Psalm 1, Deuteronomy 17, and Joshua 1 create a kaleidoscopic picture of the blessed man of Psalm 1 as a Joshua-like king who prospers by meditating on the Torah.
According to Cole, “Implied is a reading of Joshua in the opening book of the Prophets by the writer of Psalm 1 at the head of the Scriptures as a harbinger of the future. Second, the Edenic imagery places the setting of Psalm 1 in a garden sanctuary similar to the primordial temple symbolized in the garden of Eden. Roy Porter, "The Succession of Joshua," in Reconsidering Israel and Judah: Recent Studies on the Deuteronomistic History, ed.
Royal priestly Son of God. The implicit royal identity of the
This Messianic king will inherit the nations and the ends of the earth as his possession (Ps 2:7). The apparent innovations of Psalm 110—the heavenly session and priestly identity of the Messiah—are described in This Messianic king will reign over all the kingdoms of the earth from the heavenly location of God's holy mountain.
Like Adam (and Israel), the messiah must meditate on the Torah before imparting God's rule to the rest of the world. When Psalms 1–2 are allowed to fulfill their canonical purpose, the apparent novelties of the Messianic identity in Psalm 110 are indicated at the very beginning of the psalter. Again, the canonical approach helps reveal the biblical logic underlying the nature of the messianic conquest.
96It is plausible that the conquest story of Joshua helped shape David's understanding of the messiah's identity. All the nations (represented by the kings in Josh 10:24) will be subject to God's rule mediated by Israel. 100Davis similarly writes that the phrase ("your strong scepter") appears at the beginning of the verse to "dramatically" emphasize the messiah's right to rule.
102 As we have already mentioned, the image of the messianic priest-king in Ps 110:2 is parallel to the messianic image of Ps 2. However, at key points I will point out possible corrections of vowel pointing in the MT. The power is with you in the day of your power, with the light of the saints.
Thus, the "dew of your youth" is a metaphorical description of the messianic army that will fight for the messiah at the height of his power. The priesthood of the Messiah is based on a divine oath: “The Lord has sworn.” The question immediately. Perhaps then the "dew" (anointing) of Psalm 110:3 describes the installation (initiation) of the king in terms of the relationship between father and son.
Psalm 89:3 references the Davidic covenant in terms of an oath: “I have made a covenant with my chosen; I have sworn (עבש) to David my servant.”
Understood in this way, the king of Yahweh would then be understood as submitting to a new 'Melchizedek' in the person of David. Randy G. The point is that David was a model and type of the Melchizedekian priest who would fulfill Psalm 110. However, I do not think that the expression "by order of" should be limited to the concept of the oath.
After the explicit statement about the priesthood in verse four, David returns to the theme of global conquest and the imagery of the "right hand" of Yahweh. Also of interest is the fact that the third person singular subject of the verbs in verse 7 clearly refers to the messiah. The reference to Melchizedek serves "to legitimize both Jerusalem in the Yahwist tradition of Israel and the priestly prerogative of the Davidic monarchy." All, Psalms.
Hamilton, “The Skull Crushing Seed of the Woman: Inner-Biblical Interpretation of Genesis 3:15,” SBJT 10, no. If so, then the royal priest finds refreshment in the stream that flows from the sacred garden. His source of strength comes from the presence of the very source of life.
I have shown that the theology of the Torah, the Davidic and Abrahamic covenants, and the patterns of David's life all imply the logic behind Psalm 110. Nel suggests that the victory of the priest-king is the central motif of the entire psalm. Finally, the ministry of the priest-king is directly related to the heavenly temple, for it is from the "temple of glory" in the heavens that the priest-king becomes holy (T. Levi 18:6).
That is, that 1 Enoch combined the imagery of Psalm 110 and Daniel 7 to describe the final reign of the Messiah. This seems to indicate that the reference to 'Melchizedek' in this passage is to be understood along the lines of Davidic Psalm 110.45. Perhaps, Melchizedek is the subject of the verb "to atone" (רפכ) in the following sentence (II 7–8).
Kobelski offers one of the most comprehensive and convincing arguments for the priesthood of Melchizedek in 11QMelch.
