9/13/2023 0 Comments Psalms 110 1![]() Consequently, early Christian use of Ps 110:1, exaltation Christology, and Jesus’s Lordship are indebted to royal messianism. Early Christians adopted two of these practices-temple sharing and throne sharing-for similar purposes, creating a unique variant of the Greco-Roman royal practice and using scripture to justify it (Ps 110:1). Greek cities and Roman period provinces made autocrats sharers of sacred space to show appreciation for concrete royal benefactions and to acknowledge the piety of monarchs and divine approval of their regimes. ![]() This dissertation argues that the unparalleled Christian use of Ps 110:1 is indebted to a Greco-Roman royal ideological concept: rulers as sharers of divine/sacred space, which consisted of three elements: temple sharing, throne sharing, and joint temples of imperials and gods. Therefore, this unprecedented and singular use of Ps 110:1 by early Christians requires an explanation. Gunkel’s determination was based on each psalm’s obvious reference to the king. Yet, it became the early Christian text par excellence for articulating exaltation Christology: Jesus was exalted to God’s right hand (Acts 2:33, 34-35 5:31 7:55-56 Rom 8:34 Col 3:1 Eph 1:20 1 Pet 3:22 Heb 1:3, 13 8:1 10:12 12:2) and κύριος of the cosmos (Phil 2:9-11). Hermann Gunkel identified ten or eleven royal psalms Psalms 2, 18, 20, 21, 45, 72, 101, 110, 132, 144:111, and possibly 89 (cf. Psalm 110 is one of the most cited in the New Testament and is a hymn of praise to Christ, presenting him as King and Eternal Priest. ![]() Psalm 110:1 was not a Second Temple messianic proof-text.
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