He has showed his people the power of his works, that he may give them the heritage of the heathen.
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EXPOSITORY (ENGLISH BIBLE)
The power of his works - The power of his acts; the power involved in what he does. The power referred to here was that which was evinced in destroying the Egyptians, and in subduing the nations of Canaan.
That he may give them the heritage of the heathen - The nations; to wit, the nations of Palestine. The word "heritage" is often used in the large sense of possessions; and the meaning here is, that God had shown the greatness of his power by giving all that they possessed into the hands of his people.He hath showed, not only by words, but by his actions.
The power of his works; his mighty power in his works, and especially in that which here follows.
The heritage of the heathen; the land of Canaan, which had been possessed and inherited by the heathens.
That he may give them the heritage of the Heathen; the Lord did the above works of his power for the people of Israel, that he might put them into the possession of the land of Canaan, inherited by Heathens; that it might become their inheritance, and they might enjoy their houses, vineyards, and fields; and he wrought powerfully through the ministration of the Gospel, by his Spirit and grace, upon the hearts of men in the Gentile world; that the Christian church might possess the dominions of it, as it did in the times of Constantine and of others, and as it will more largely in the latter day; see Psalm 2:8.He hath shewed his people the power of his works, that he may give them the heritage of the heathen.
EXEGETICAL (ORIGINAL LANGUAGES)6. that he may give them &c.] R.V., In giving them the heritage of the nations. By dispossessing the Canaanites and giving Israel their land for its inheritance Jehovah most signally demonstrated His might (Deuteronomy 4:38 and often). That gift was the pledge of a still wider sovereignty, to be fulfilled only in a spiritual way (Psalm 2:8; Isaiah 60:14).Verse 6. - He hath showed his people the power of his works, that he may give them the heritage of the heathen; rather, in giving them. God manifested his power to Israel very specially by causing them to overcome the many strong Canaanitish nations, and to take their lands and labors in possession (Psalm 105:44). This was one of the greatest of his "works," or "doings." Psalm 110:2 after Psalm 110:1, so now here too after the divine utterance, the poet continues in a reflective strain. The Lord, says Psalm 110:5, dashes in pieces kings at the right hand of this priest-king, in the day when His wrath is kindled (Psalm 2:12, cf. Psalm 21:10). אדני is rightly accented as subject. The fact that the victorious work of the person addressed is not his own work, but the work of Jahve on his behalf and through him, harmonizes with Psalm 110:1. The sitting of the exalted one at the right hand of Jahve denotes his uniform participation in His high dignity and dominion. But in the fact that the Lord, standing at his right hand (cf. the counterpart in Psalm 109:6), helps him to victory, that unchangeable relationship is shown in its historical working. The right hand of the exalted one is at the same time not inactive (see Numbers 24:17, cf. Numbers 24:8), and the Lord does not fail him when he is obliged to use his arm against his foes. The subject to ידין and to the two מחץ is the Lord as acting through him. "He shall judge among the peoples" is an eschatological hope, Psalm 7:9; Psalm 9:9; Psalm 96:10, cf. 1 Samuel 2:10. What the result of this judgment of the peoples is, is stated by the neutrally used verb מלא with its accusative גויּות (cf. on the construction Psalm 65:10; Deuteronomy 34:9): it there becomes full of corpses, there is there a multitude of corpses covering everything. This is the same thought as in Isaiah 66:24, and wrought out in closely related connection in Revelation 19:17; Revelation 18:21. Like the first מחץ, the second (Psalm 110:6) is also a perfect of the idea past. Accordingly ארץ רבּה seems to signify the earth or a country (cf. ארץ רחבה, Exodus 3:8; Nehemiah 9:35) broad and wide, like תּהום רבּה the great far-stretching deep. But it might also be understood the "land of Rabbah," as they say the "land of Jazer" (Numbers 32:1), the "country of Goshen" (Joshua 10:41), and the like; therefore the land of the Ammonites, whose chief city is Rabbah. It is also questionable whether ראשׁ על־ארץ רבּה is to be taken like κεφαλὴν ὑπὲρ πάντα, Ephesians 1:22 (Hormann), or whether על־ארץ רבה belongs to מחץ as a designation of the battle-field. The parallels as to the word and the thing itself, Psalm 68:22; Habakkuk 3:13., speak for ראשׁ signifying not the chief, but the head; not, however, in a collective sense (lxx, Targum), but the head of the רשׁע κατ ̓ ἐξοχήν (vid., Isaiah 11:4). If this is the case, and the construction ראשׁ על is accordingly to be given up, neither is it now to be rendered: He breaks in pieces a head upon the land of Rabbah, but upon a great (broad) land; in connection with which, however, this designation of the place of battle takes its rise from the fact that the head of the ruler over this great territory is intended, and the choice of the word may have been determined by an allusion to David's Ammonitish war. The subject of Psalm 110:7 is now not that arch-fiend, as he who in the course of history renews his youth, that shall rise up again (as we explained it formerly), but he whom the Psalm, which is thus rounded off with unity of plan, celebrates. Psalm 110:7 expresses the toil of his battle, and Psalm 110:7 the reward of undertaking the toil. על־כּן is therefore equivalent to ἀντὶ τούτου. בּדּרך, however, although it might belong to מגּחל (of the brook by the wayside, Psalm 83:10; Psalm 106:7), is correctly drawn to ישׁתּה by the accentuation: he shall on his arduous way, the way of his mission (cf. Psalm 102:24), be satisfied with a drink from the brook. He will stand still only for a short time to refresh himself, and in order then to fight afresh; he will unceasingly pursue his work of victory without giving himself any time for rest and sojourn, and therefore (as the reward for it) it shall come to pass that he may lift his head on high as victor; and this, understood in a christological sense, harmonizes essentially with Philippians 2:8., Hebrews 12:2, Revelation 5:9.
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