Much speculation surrounds the figure of Melchizedek (which reaches
back to ancient times, as evidenced by 11QMelch), but the point here seems to
be that the king will join Melchizedek in being a priest-king. This was not the
standard pattern in Israel, though there are points where the possibility
exists, such as 2 Samuel 8:18, which notes that David’s sons were priests. As
priest-king, there is no sense that the king supplants the Aaronic priests in
the temple but rather in his reign takes a role in representing the people
before God. Following the oracle, we move again to a prophetic figure who
explores the significance of the vow. The king is promised that the Lord (here,
mt’s pointing makes clear that ‘Lord’ means Yahweh, not the king) is at his
right hand. Since the right hand is a metaphor of honour there is no conflict
with verse 1 (the change of preposition is also significant), and the point
here is that Yahweh stands with the king in times of conflict. Psalm 2:2
anticipated kings resistant to Yahweh’s reign through his king, and here it is
made clear that Yahweh defeated them on the day of his wrath (cf. Ps. 2:5). The
crushing of enemy kings in the past provides assurance to the king that
Yahweh’s oath can be trusted. (David
G. Firth, Psalms [Apollos Old Testament Commentary 14; London: Apollos,
2025], 604)
