![]() Just like David was persecuted and Saul even tried to kill him, but then he was raised to the throne and ruled over the whole kingdom, so Christ was persecuted and even put to death, and He was resurrected and enthroned by God to be Lord of all, far above all things and persons! Though He was persecuted and even put to death, though He suffered unimaginable things at the hand of His persecutors, He was also raised and made Lord and Christ, Savior and King! 110 is one of the highest psalms concerning Christ, for here we see Christ revealed as the King, the Victorious One, the Fighter, and the Drinker also, Christ is revealed to be the Priest forever according to the order of Melchizedek. It is by raising Him from the dead and seating Him at His right hand Christ’s resurrection and ascension were God’s answer to Christ’s prayer. 109 is David’s prayer which typifies Christ’s prayer, and Psa. On the cross and even before being crucified, Christ suffered very much, for both the religious men and those in politics rose up to persecute Him and His followers, just as David was persecuted.Įveryone around the Lord persecuted Him and tried to put Him to death on the cross, the whole world rose against Him, and even one of the other people who was crucified with Him turned against Him.Ĭhrist in the flesh offered up both petitions and supplications with strong crying and tears to God, His Father, who was able to save Him out of death and have been heard because of His piety (Heb. David is a type of Christ, and David’s sufferings are a type of Christ’s sufferings David’s prayer in his sufferings is a type of Christ’s prayer in His sufferings. 109 we see the sufferings and prayer of David, which typify the sufferings and prayer of Christ. Commentary on the Psalms, trans.How amazing it is that we can be those offering ourselves willingly to the Lord, in the splendour of our consecration, and water Christ in the day of His warfare, and we can be like a brook from which He drinks as He fights the battle to obtain a footstool for His feet (see Psa. Image of God the Father in Orthodox Theology and Iconography and Other Studies (Torrance: Oakwood Publications) In other words, like throne images, they allude to the absolute cosmic power of God, since all powers-whether earthly or heavenly hostile or benign-are subject to the divine sway.īigham, Steven. ![]() Ιf read in the light of Psalm 110, they bring to mind the ‘enemies’ that-according to verse 1-are destined to form the footstool of God. The presence of these heavenly forces is reflective of the way visions of God are described in the Old Testament (Ezekiel 1 Daniel 7). Here, however-instead of a throne-the two figures are seated on a ‘red field’ which is filled with the faces of cherubim, while winged whirling wheels serve as a footstool. The flying dove with wings spread wide embodies the Holy Spirit and completes this complex rendering of the Trinity, which grants each hypostasis (or ‘person’) of God an individual representation and gives God the Father and Christ equal visual importance.Ĭonventionally the two figures of Christ and God the Father would come to be shown as jointly enthroned. ![]() The elderly figure is also identified by an inscription as Lord Sabaoth. The image depicts a striking combination of figures: God the Father with grey hair and white robes is represented seated beside Jesus, who appropriately appears on his right, distinguished by a halo with an inscribed cross and a caption bearing an abbreviated form of the name ‘Jesus Christ’. The panel represents a rather late example of the so-called New Testament Trinity iconography that was introduced into Eastern Christian art at an advanced stage of the fourteenth century. This parallelism between the Old and New Testament texts provides the context for the image found in this nineteenth-century Russian icon. Hence, this text was re-read in Christian terms from very early on, and was considered messianic, highlighting the connection between the LORD in Hebrew Scripture and Jesus (read as the other ‘Lord’). This line is particularly significant for Christian exegetes since it forms part of a group of citations that reappear in the New Testament and are used by Jesus himself in his disputes with Pharisees (Matthew 22:41–45 Mark 12:35–37). Psalm 110 opens by quoting words addressed by God to the ‘Lord’ of David: ‘Sit at my right hand till I make your enemies your footstool’ (v.1).
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