Let thy hand be upon the man of thy right hand, upon the son of man whom thou madest strong for thyself.

Let thy hand be upon the man of thy right hand: and upon the son of man whom thou hast confirmed for thyself.

Let Thy hand be on the man of Thy right hand, On the son of man Thou hast strengthened for Thyself.

It is burned with fire, it is cut down; They perish at the rebuke of Thy countenance.

Let that hand be upon the Man of thy right hand. Here the Psalmist repeats in plain words the prayer which he had expressed under the figure of a vineyard, pleading that God would defend, under his hand, the Man of his right hand, and the Son of man whom he hath strengthened for himself It is uncertain whether he speaks of the king alone, or whether the people also are included. Although Jeroboam was anointed to be king, yet he did not come to the possession of the royal dignity in a lawful way; and God never so approved of any of his successors, as to divest the posterity of David of the right and power of dominion. God, as we have seen in Psalm 78:67, did not choose the tribe of Ephraim. on the contrary, the scepter, by his immutable decree, was given to the house of Judah, as is plainly taught in the prophecy of Jacob, (Genesis 49:10.) It was therefore a base and wicked dismembering of the body, when the majority of the people revolted from the house of David, and submitted themselves to Jeroboam as their king. Such being the ease, why then, it may be said, is the king of Israel prayed for in this manner? For removing this difficulty, let it be observed, that although that kingdom had an untoward commencement, and God, as is stated in Hosea 13:11, gave them a king in his anger, yet he was afterwards pleased to tolerate its continuance; and the anointing of Jeroboam testified that he had ratified what had been unadvisedly and wickedly done by the tumult and rebellion of the people. The nation of Israel might therefore say that their king was created and established by God, who, with the view of remedying the rupture which had been made, added him as a sharer in the royal dignity to the children of David. By that rent the state of the people was greatly impaired; but, to prevent an entire overthrow, the erection of the ten tribes into a separate kingdom, under the sovereignty of Jeroboam, was, as it were, a pillar put under it by the secret counsel of God to uphold it. I have, however, no hesitation in considering the whole body of the Church as comprehended under the expressions, the Man of God's right hand, and the Son of man The similar number is very properly made use of, it having been the Divine will that the chosen people should be as one man. For the same reason, the Apostle Paul also, in Galatians 3:16, lays great stress upon the words, one seed; for Ishmael, Esau, and others, were separated and scattered when God redeemed arm gathered together the seed of Abraham. Thus, by the Son of man is to be understood the people whom God had adopted to himself, that they might be as one man. [1] But as this oneness depended upon the head, I readily admit that the phrase has a particular reference to the king, who preserved the greater part of the people from being involved in utter destruction. Here again the Prophet, in seeking to obtain the Divine favor, founds his argument and hope only upon the benefits which God had formerly conferred upon them. "Lord," as if he had said, "since it belongs to thee to perfect that which thou hast begun, preserve the king whom thou hast given us!" In the 18th verse, the faithful engage, upon God's hearing them, gratefully to acknowledge his goodness, not only by rendering to him the sacrifice of praise, but also by their whole life. Calling upon God's name, is here to be understood of "the calves of the lips," (Hosea 45:3;) but when it is said, We will not go back from thee, this means the uniform and continued course of the whole life. The verse, however, may be interpreted thus: O Lord! we will continue in our obedience to thee, even when our circumstances, so far as we can perceive, are hopeless; never shall the sharpness of our calamities have the effect of driving us to apostasy from thee: and when we are restored by thy grace and power, we will magnify thy name. It would be superfluous to make any farther observations on the last verse, which is repeated for the third time.

Footnotes

1 - Muis, Walford, and others, in like manner, suppose these titles, The Man of thy right hand, and The Son of man, to belong to the people of Israel. Walford translates the 15th and 17th verses thus: -- "The scion, which thy right hand planted; Even the branch, which thou madest strong for thyself. Let thy support be extended to the Man of thy right hand; To the Son of man, whom thou madest strong for thyself." And he observes on the 17th verse, "The Psalmist here quits the figurative representation, and speaks literally of the people of Israel, whom God had chosen, and so greatly favored." "From comparing 2 Chronicles 36:22, 23; Isaiah 44:26-28; 45:1-11, and Jeremiah 25:12, 13," says Dimock, "with this verse, might not Jeremiah, or whoever was the author of this psalm, mean Cyrus, by these titles, who was prophesied of as the restorer of Israel, by name, above a hundred years before his birth?" It has been thought by others, and it is highly probable, that the phraseology here employed contains a mystic allusion to the Messiah. The pious Israelites were accustomed, in times of great calamity, to look forward with longing desire to the days of Him who should reign over the house of Jacob for ever, and of whose kingdom there should be no end. These striking expressions, The Man of thy right hand, and The Son of man, apply in the fullest and most perfect sense to Christ. If the Man of God's right hand be the man placed there, to whom can the title apply but to him? for, "to which of the angels said God at any time, Sit on my right hand?" (Hebrews 1:3;) and much less has he said this of any Jewish king. As to the other appellation, The Son of man, it is one of Christ's most definite titles, being given to him in Scripture no less than seventy-one times; in sixty-seven instances by himself; once by Daniel; once by the martyr Stephen; and twice by the Apostle John in the Revelation. He it is, too, whom the Father has made strong for the salvation of his Church, and who will yet turn away iniquity from the chosen people, and restore them to a place in the Church, so that henceforth they "will not go back from God."

Let thy hand be upon the man of thy right hand - Luther renders this, "Let thy hand guard the folks of thy right hand, and the people whom thou hast powerfully chosen." The right hand is the place of honor; and the phrase "the man of thy right hand" means one who occupies such a position of honor. The phrase "Let thy hand be upon" is ambiguous. It may denote either favor or wrath; let it be upon him either to protect him, or to punish him. The connection, however, evidently demands the former interpretation, for it is in reference to the "man whom God had made strong for himself." The allusion is either
(a) to some individual man whom God had raised up to honor, as a prince or ruler of the people; or
(b) to the people as such - as Luther understands it.
Most probably the former is the correct interpretation; and the prayer is, that God would interpose in behalf of the ruler of the people - the king of the nation - whom he had exalted to so high honor, and whom he had placed in such a position of responsibility; that he would now endow him properly for his work; that he would give him wisdom in counsel, and valor in battle, in order that the nation might be delivered from its foes. It is, therefore, a prayer for the civil and military ruler of the land, that God would give him grace, firmness, and wisdom, in a time of great emergency. Prof. Alexander strangely supposes that this refers to the Messiah.
Upon the son of man - This means simply man, the language being varied for the sake of poetry. Compare the notes at Psalm 8:4. It is true that the appellation "the Son of man" was a favorite designation which the Lord Jesus applied to himself to denote that he was truly a man, and to indicate his connection with human nature; but the phrase is often used merely to denote a man. Here it refers to the king or civil ruler.
Whom thou madest strong for thyself - The man whom thou hast raised up to that exalted station, and whom thou hast endowed to do a work for thee in that station. A magistrate is a servant and a representative of God, appointed to do a work for him - not for himself. See Romans 13:1-6.

The man of thy right hand - The only person who can be said to be at the right hand of God as intercessor, is Jesus the Messiah. Let him become our Deliverer: appoint him for this purpose, and let his strength be manifested In our weakness! By whom are the Jews to be restored, if indeed they ever be restored to their own land, but by Jesus Christ? By Him alone can they find mercy; through Him alone can they ever be reconciled to God.

Let thy hand be upon the (n) man of thy right hand, upon the son of man [whom] thou madest strong for thyself.
(n) That is, on this vine or people, whom you have planted with your right hand, that they should be as one man or one body

Let thy hand be upon the man of thy right hand,.... Which some understand of the people of Israel in general, beloved, supported, and strengthened, by the Lord: and others of the then king of Israel, or Judah, the vinedresser, or keeper of the vineyard under God; praying that he might be directed, supported, and protected, by the Lord; but it seems better to understand it with R. Obadiah on the place, and Abarbinel (x) of the Messiah; and so Aben Ezra interprets it either of Israel, or of Messiah the son of Ephraim. Christ is called the "man", though as yet he was not really man, because it was purposed and promised that he should; and he had agreed to become man, and had appeared often in an human form; and it was certain that he would be incarnate: and also the man of God's "right hand", which is expressive of the power of God, because by him, who, in time, became man, even the Son of God, the world, and all things in it, were made; and by him all things are upheld in their being; by him his people were to be redeemed, and have been redeemed from all their enemies; and by him they are upheld, kept, and preserved from a final and total falling away, and will be raised at the last day: and the phrase may design the support and strength the human nature of Christ, which was weak in itself, was to have, and had, not only from its union in the Son of God, but from God the Father; who promised and gave support and strength to it, under all the sufferings endured in it: to which may be added, that this phrase is expressive of love and affection; so Benjamin had his name, which signifies the son of the right hand, from the great affection of his father; so Christ is the Son of God's love, his dear and well beloved Son; as appears by hiding nothing from him, by putting all things into his hands, and appointing him the Head and Saviour of his people, and the Judge of the world; and his love to him is a love of complacency and delight, is everlasting and unchangeable: moreover, he may be so called, because he was to be, and now is, exalted at the right hand of God, in human nature, as a Prince and Saviour, above angels, authorities, and powers, and above every name whatever: and the prayer is either that the hand of vindictive justice might not be upon the vine, or the church of God, but upon Christ their surety, who was able to bear it, and had engaged to do it; or the hand of divine power and support might be upon him, to strengthen him for the work of redemption and salvation, that so that might prosper in his hand; and the hand of love, grace, and mercy, might be turned upon his people: it is added,
upon the son of man, whom thou madest strong for thyself; for the accomplishment of his purposes, promises, and covenant, for the bringing about the salvation of his own people, and for ends of his own glory: the same person is here meant as before; and his being called "the Son of Man", which is a very usual phrase for Christ in the New Testament, and which seems to be taken from hence, and from Daniel 7:13, shows that he could not be really from eternity, since he was to be the Son of Man, as he was, of Abraham, David, &c.
(x) Mashmiah Jeshuah, fol. 81. 2.

The Messiah, the Protector and Saviour of the church, is the Man of God's right hand; he is the Arm of the Lord, for all power is given to him. In him is our strength, by which we are enabled to persevere to the end. The vine, therefore, cannot be ruined, nor can any fruitful branch perish; but the unfruitful will be cut off and cast into the fire. The end of our redemption is, that we should serve Him who hath redeemed us, and not go back to our old sins.

thy hand . . . upon--that is, strengthen (Ezra 7:6; Ezra 8:22).
man of . . . hand--may allude to Benjamin (Genesis 35:18). The terms in the latter clause correspond with those of Psalm 80:15, from "and the branch," &c., literally, and confirm the exposition given above.

Be - To protect and strengthen him. Right - hand - Benjamin signifies the son of the right hand, a dearly beloved son, as Benjamin was to Jacob. Son of man - The people of Israel, who are often spoken of as one person, as God's son and first - born.