1 Yahweh says to my Lord, “Sit at my right hand, until I make your enemies your footstool for your feet.”
2 Yahweh will send out the rod of your strength out of Zion. Rule among your enemies.
3 Your people offer themselves willingly in the day of your power, in holy array. Out of the womb of the morning, you have the dew of your youth.
4 Yahweh has sworn, and will not change his mind: “You are a priest forever in the order of Melchizedek.”
KJVKing James Version
1 The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool.
2 The LORD shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies.
3 Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth.
4 The LORD hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.
Show all 3 translations
JPSJPS Tanakh (1917)
1 A Psalm of David. The LORD saith unto my lord: 'Sit thou at My right hand, until I make thine enemies thy footstool.'
2 The rod of Thy strength the LORD will send out of Zion: 'Rule thou in the midst of thine enemies.'
3 Thy people offer themselves willingly in the day of thy warfare; in adornments of holiness, from the womb of the dawn, thine is the dew of thy youth.
4 The LORD hath sworn, and will not repent: 'Thou art a priest for ever after the manner of Melchizedek.'
Hebrews 10:12-13(v1)but he, when he had offered one sacrifice for sins forever, sat down on the right hand of God, from that time waiting until his enemies are…
1 Corinthians 15:25(v1)For he must reign until he has put all his enemies under his feet.
Luke 20:42-43(v1)David himself says in the book of Psalms, ‘The Lord said to my Lord, “Sit at my right hand, until I make your enemies the footstool of your…
Hebrews 1:13(v1)But which of the angels has he told at any time, “Sit at my right hand, until I make your enemies the footstool of your feet?”
Mark 12:35-37(v1)Jesus responded, as he taught in the temple, “How is it that the scribes say that the Christ is the son of David? For David himself said in…
Show all 73 cross-references
Hebrews 1:3(v1)His Son is the radiance of his glory, the very image of his substance, and upholding all things by the word of his power, who, when he had…
Ephesians 1:20-22(v1)which he worked in Christ, when he raised him from the dead and made him to sit at his right hand in the heavenly places, far above all…
Matthew 22:42-46(v1)saying, “What do you think of the Christ? Whose son is he?” They said to him, “Of David.” He said to them, “How then does David in the…
Matthew 26:64(v1)Jesus said to him, “You have said it. Nevertheless, I tell you, after this you will see the Son of Man sitting at the right hand of Power,…
Hebrews 12:2(v1)looking to Jesus, the author and perfecter of faith, who for the joy that was set before him endured the cross, despising its shame, and…
Acts 2:34-35(v1)For David didn’t ascend into the heavens, but he says himself, ‘The Lord said to my Lord, “Sit by my right hand until I make your enemies a…
1 Peter 3:22(v1)who is at the right hand of God, having gone into heaven, angels and authorities and powers being made subject to him.
Psalms 8:6(v1)You make him ruler over the works of your hands. You have put all things under his feet:
Hebrews 8:1(v1)Now in the things which we are saying, the main point is this. We have such a high priest, who sat down on the right hand of the throne of…
Colossians 3:1(v1)If then you were raised together with Christ, seek the things that are above, where Christ is, seated on the right hand of God.
Hebrews 7:17(v4)for it is testified, “You are a priest forever, according to the order of Melchizedek.”
Hebrews 5:6(v4)As he says also in another place, “You are a priest forever, after the order of Melchizedek.”
Mark 16:19(v1)So then the Lord, after he had spoken to them, was received up into heaven, and sat down at the right hand of God.
Hebrews 7:21(v4)(for they indeed have been made priests without an oath), but he with an oath by him that says of him, “The Lord swore and will not change…
Genesis 14:18(v4)Melchizedek king of Salem brought out bread and wine. He was priest of God Most High.
Psalms 45:6-7(v1)Your throne, God, is forever and ever. A scepter of equity is the scepter of your kingdom. You have loved righteousness, and hated…
Hebrews 6:20–7:3(v4)where as a forerunner Jesus entered for us, having become a high priest forever after the order of Melchizedek. For this Melchizedek, king…
Hebrews 7:11(v4)Now if perfection was through the Levitical priesthood (for under it the people have received the law), what further need was there for…
Hebrews 7:28(v4)For the law appoints men as high priests who have weakness, but the word of the oath which came after the law appoints a Son forever who…
Numbers 23:19(v4)God is not a man, that he should lie, nor a son of man, that he should repent. Has he said, and will he not do it? Or has he spoken, and…
Psalms 2:6-9(v1)“Yet I have set my King on my holy hill of Zion.” I will tell of the decree: Yahweh said to me, “You are my son. Today I have become your…
Judges 5:2(v3)“Because the leaders took the lead in Israel, because the people offered themselves willingly, be blessed, Yahweh!
Hebrews 13:21(v3)make you complete in every good work to do his will, working in you that which is well pleasing in his sight, through Jesus Christ, to whom…
Zechariah 6:13(v4)even he shall build Yahweh’s temple; and he shall bear the glory, and shall sit and rule on his throne; and he shall be a priest on his…
Titus 2:14(v3)who gave himself for us, that he might redeem us from all iniquity, and purify for himself a people for his own possession, zealous for…
Revelation 1:6(v4)and he made us to be a Kingdom, priests to his God and Father—to him be the glory and the dominion forever and ever. Amen.
1 Thessalonians 4:7(v3)For God called us not for uncleanness, but in sanctification.
Ephesians 1:4(v3)even as he chose us in him before the foundation of the world, that we would be holy and without defect before him in love,
Hebrews 6:13-18(v4)For when God made a promise to Abraham, since he could swear by no one greater, he swore by himself, saying, “Surely blessing I will bless…
Psalms 89:34-36(v4)I will not break my covenant, nor alter what my lips have uttered. Once I have sworn by my holiness, I will not lie to David. His offspring…
Psalms 132:11(v4)Yahweh has sworn to David in truth. He will not turn from it: “I will set the fruit of your body on your throne.
Revelation 7:9(v3)After these things I looked, and behold, a great multitude, which no man could count, out of every nation and of all tribes, peoples, and…
Psalms 96:9(v3)Worship Yahweh in holy array. Tremble before him, all the earth.
Acts 2:33(v3)Being therefore exalted by the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out…
Acts 4:30-35(v3)while you stretch out your hand to heal; and that signs and wonders may be done through the name of your holy Servant Jesus.” When they had…
Acts 21:20(v3)They, when they heard it, glorified God. They said to him, “You see, brother, how many thousands there are among the Jews of those who have…
2 Corinthians 8:1-3(v3)Moreover, brothers, we make known to you the grace of God which has been given in the assemblies of Macedonia, how in much proof of…
2 Corinthians 8:12(v3)For if the readiness is there, it is acceptable according to what you have, not according to what you don’t have.
2 Corinthians 8:16(v3)But thanks be to God, who puts the same earnest care for you into the heart of Titus.
2 Corinthians 13:4(v3)For he was crucified through weakness, yet he lives through the power of God. For we also are weak in him, but we will live with him…
1 Chronicles 16:29(v3)Ascribe to Yahweh the glory due to his name. Bring an offering, and come before him. Worship Yahweh in holy array.
Nehemiah 11:2(v3)The people blessed all the men who willingly offered themselves to dwell in Jerusalem.
Psalms 22:27-28(v3)All the ends of the earth shall remember and turn to Yahweh. All the relatives of the nations shall worship before you. For the kingdom is…
Acts 1:8(v3)But you will receive power when the Holy Spirit has come upon you. You will be witnesses to me in Jerusalem, in all Judea and Samaria, and…
Acts 2:41(v3)Then those who gladly received his word were baptized. There were added that day about three thousand souls.
Acts 19:20(v3)So the word of the Lord was growing and becoming mighty.
Romans 11:2-6(v3)God didn’t reject his people, which he foreknew. Or don’t you know what the Scripture says about Elijah? How he pleads with God against…
Galatians 1:15-16(v3)But when it was the good pleasure of God, who separated me from my mother’s womb and called me through his grace to reveal his Son in me,…
Philippians 2:13(v3)For it is God who works in you both to will and to work, for his good pleasure.
Jeremiah 48:17(v2)All you who are around him, bemoan him, and all you who know his name; say, ‘How the strong staff is broken, the beautiful rod!’
Acts 4:4(v3)But many of those who heard the word believed, and the number of the men came to be about five thousand.
2 Corinthians 10:4-5(v2)for the weapons of our warfare are not of the flesh, but mighty before God to the throwing down of strongholds, throwing down imaginations…
Ezekiel 43:12(v3)“This is the law of the house. On the top of the mountain the whole limit around it shall be most holy. Behold, this is the law of the…
Matthew 28:18-20(v2)Jesus came to them and spoke to them, saying, “All authority has been given to me in heaven and on earth. Go and make disciples of all…
Psalms 2:8-9(v2)Ask of me, and I will give the nations for your inheritance, the uttermost parts of the earth for your possession. You shall break them…
Psalms 45:5-6(v2)Your arrows are sharp. The nations fall under you, with arrows in the heart of the king’s enemies. Your throne, God, is forever and ever. A…
Psalms 72:8(v2)He shall have dominion also from sea to sea, from the River to the ends of the earth.
Exodus 8:5(v2)Yahweh said to Moses, “Tell Aaron, ‘Stretch out your hand with your rod over the rivers, over the streams, and over the pools, and cause…
Psalms 22:28-29(v2)For the kingdom is Yahweh’s. He is the ruler over the nations. All the rich ones of the earth shall eat and worship. All those who go down…
Isaiah 2:3(v2)Many peoples shall go and say, “Come, let’s go up to the mountain of Yahweh, to the house of the God of Jacob; and he will teach us of his…
Ezekiel 19:14(v2)Fire has gone out of its branches. It has devoured its fruit, so that there is in it no strong branch to be a scepter to rule.’ This is a…
Ezekiel 47:1(v2)He brought me back to the door of the house; and behold, waters flowed out from under the threshold of the house eastward, for the front of…
Micah 4:2(v2)Many nations will go and say, “Come! Let’s go up to the mountain of Yahweh, and to the house of the God of Jacob; and he will teach us of…
Acts 2:34-37(v2)For David didn’t ascend into the heavens, but he says himself, ‘The Lord said to my Lord, “Sit by my right hand until I make your enemies a…
Romans 1:16(v2)For I am not ashamed of the Good News of Christ, because it is the power of God for salvation for everyone who believes, for the Jew first,…
1 Corinthians 1:23-24(v2)but we preach Christ crucified: a stumbling block to Jews, and foolishness to Greeks, but to those who are called, both Jews and Greeks,…
1 Thessalonians 2:13(v2)For this cause we also thank God without ceasing, that when you received from us the word of the message of God, you accepted it not as the…
1 Peter 1:12(v2)To them it was revealed, that they served not to themselves, but to you, in these things, which now have been announced to you through…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (28 sources)
Historical commentary, presented as a primary source — not an endorsement.
John Calvin1540 · Public DomainOn vv1–41 Jehovah said to my Lord What is here…
1 Jehovah said to my Lord What is here stated might to some extent be applied to the person of David, inasmuch as he neither ascended the royal throne illegally, nor did he find his way to it by nefarious artifices, nor was he raised to it by the fickle suffrages of the people, but it was by the direct authority of God that he reigned over Israel. It may be justly affirmed of all the kings of the earth, that they have been placed upon their thrones by the hand of God, for the kingdoms of this world are appointed by the decree of heaven, and “there is no power but of God,” (Romans 13:1) Besides, as this kingdom was altogether peculiar, it was the design of David to make a distinction between it and all other kingdoms. God indeed invests kings with authority, but they are not consecrated as David was, that like him, in consequence of the holy anointing oil, they might be elevated to the rank of Christ’s vicegerents. In the eighty-second psalm they are called gods, because by the will of God they hold their position, and in some respects are his representatives, (all power being lodged in him;) but they are not clothed with that sacred majesty by which David was honored to be a type of God’s only begotten Son. Moreover, he justly observes that the kingdom was conferred upon him in a totally different manner from other earthly kings, who, while they acknowledge that it is by the grace of God they reign, yet, at the same time, do not consider that they are sustained by his power, but, on the contrary, imagine that they reign either by their own policy, by hereditary right, or by the kindness of fortune; and, therefore, in so far as it respects themselves, it must be affirmed, that they have no legitimate title to reign. And since they do not recognize the hand of God in what they derive from him, his command cannot be properly addressed to them. David, who was well aware that he was anointed by God to be king over Israel, and who maintained an obscure and retired position until summoned to assume the reins of government, shows good cause why he is not to be classed with the ordinary kings of the earth; meaning that he reigned by a Divine right. That the whole of what is stated in this verse cannot be entirely and exclusively applied to David, is very obvious from Christ’s reply to the Pharisees, (Matthew 22:44) They having said that Christ was to be the son of David, he saith unto them, “How then doth David himself call him Lord?”
The objection started by the Jews, that Christ’s reply was captious, is entirely frivolous, because David does not speak in his own name, but in that of the people. This objection is easily repelled. For even granting that this psalm was penned in name of the whole Church, yet as David himself constituted one of the number of the godly, and was a member of the body under the same head, he could not separate himself from that class, or be dissevered from this head; what is more, he could not compose this psalm for others without, at the same time, taking part with them in it. There is besides another thing deserving of notice, the assumption of the principle or maxim then generally admitted, that David spake by the spirit of prophecy, and consequently prophesied of the future reign of Christ. This principle of interpretation being admitted, it is plainly to be inferred that he had a reference to Christ’s future manifestation in the flesh, because he is the sole and supreme Head of the Church. From which it also follows, that there is something in Christ more excellent than his humanity, on account of which he is called the Lord of David his father. This view is strengthened by what is stated in the second clause of the verse. Earthly kings may indeed be said to sit at God’s right hand, inasmuch as they reign by his authority; here, however, something more lofty is expressed, in that one king is chosen in a peculiar manner, and elevated to the rank of power and dignity next to God, of which dignity the twilight only appeared in David, while in Christ it shone forth in meridian splendor. And as God’s right hand is elevated far above all angels, it follows that he who is seated there is exalted above all creatures. We will not maintain that angels were brought down from their high estate to be put in subjection to David. What, then, is the result, but that by the spirit of prophecy Christ’s throne is exalted far above all principalities in heavenly places? The simile is borrowed from what is customary among earthly kings, that the person who is seated at his right hand is said to be next to him, and hence the Son, by whom the Father governs the world, is by this session represented as metaphorically invested with supreme dominion.
Read full note →
Until I make thine enemies thy footstool By these words the prophet affirms that Christ would subdue all the opposition which his enemies in their tumultuous rage might employ for the subversion of his kingdom. At the same time, he intimates that the kingdom of Christ would never enjoy tranquillity until he had conquered his numerous and formidable enemies. And even should the whole world direct their machinations to the overthrow of Christ’s royal throne, David here declares that it would remain unmoved and unmoveable, while all they who rise up against it shall be ruined. From this let us learn that, however numerous those enemies may be who conspire against the Son of God, and attempt the subversion of his kingdom, all will be unavailing, for they shall never prevail against God’s immutable purpose, but, on the contrary, they shall, by the greatness of his power, be laid prostrate at Christ’s feet. And as this prediction will not be accomplished before the last day, it must be that the kingdom of Christ will be assailed by many enemies from time to time until the end of the world; and thus by-and-bye it is said, rule thou in the midst of thine enemies The particle until does not refer to that which may happen after the complete carnage of the enemies of Christ. Paul certainly declares that he will then deliver up the kingdom to God, even the Father, which he received from him, (1 Corinthians 15:24;) but we are not to take these words as denoting that he shall cease to reign, and become, as it were, a private individual; we are to regard them as describing the manner of his reign, that is, that his Divine majesty will be more conspicuous. Moreover, in this passage he is speaking solely of the reprobate who fall under Christ’s feet to their own ruin and destruction. All mankind are naturally opposed to Christ, and hence it is, that ere they be brought to yield a willing obedience to him, they must be subdued and humbled. This he does with regard to some of them whom he afterwards makes partakers with him in his glory; while he casts off others, so that they may remain for ever in their lost state.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators1599 · Public DomainOn vv1–4Jesus Christ in Matt. 22:44, giveth the interpretation hereof,…
Jesus Christ in Matt. 22:44, giveth the interpretation hereof, and showeth that this cannot properly be applied unto David but to himself.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv1–4Psa 110:1 « A Psalm of David. » The…
Psa 110:1 « A Psalm of David. » The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool.
A Psalm of David] Concerning Christ, saith R. Obadiah, and so say Christ himself, Mat 22:44, and his apostles, 1Co 15:25 Heb 1:13; Heb 10:12-13, though some Rabbis maliciously say otherwise, as R. Joseph, caecus qui hic caecutit, to say the best of him, and other Jewish doctors, who stagger here in their expositions, as drunkards, ως οι μεθυοντες (Chrysostom).
Read full note →
Ver. 1. The Lord said unto my Lord] In this one verse we have a description of Christ’s person, his wars and his victory; so that we may say of it (and so indeed of the whole psalm, which is an epitome of the gospel), as Cicero did of Brutus’s laconical epistle, Quam multa, quam paucisi How much in a little. {See Trapp on "Mat 22:44"}
Sit thou at my right hand] Sit thou with me in my throne, having power over all things in heaven and earth, Mat 28:18 Christ, as man, received what, as God, he had before.
Until I make thine enemies thy footstool] Foes Christ hath ever had, and shall have to the world’s end; but then they shall be all in a place fittest for them, viz. under Christ’s feet; even those who now set up their crests, face the heavens, and say unto the King, Apostata, stouting it out with him.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv1–4The Lord; God the Father, the first person in…
The Lord; God the Father, the first person in the Trinity, to whom accordingly the original of all things, and especially of the work of man’s redemption by Christ, is ascribed.
Said; decreed or appointed it from eternity, and in due time published this decree, as is noted, Psa 2:7, and actually executed it; which he did when he raised up Christ from the dead, and brought him into his heavenly mansion.
Read full note →
Unto my Lord; unto his Son the Messias, whom David designedly calls his Lord, to admonish the Jews and the whole church, that although he was his son according to the flesh, or his human nature, Act 2:34; Rom 1:3, yet he had a higher nature and original, and was also his Lord, as being by nature God blessed for ever, and consequently Lord of all things, as he is called, Act 10:36; and by office, as he was God-man, the Lord and King of the whole church, and of all the world for the church’s sake. And this was a necessary provision, to prevent that scandal which the Holy Ghost foresaw the Jews and others would be apt to take at the meanness of Christ’s appearance in the flesh. The Hebrew word Adon is one of God’s titles, signifying his power and authority or lordship over all things, and therefore is most fitly given to the Messias, to whom God hath delegated all his power in the world, Mat 28:18.
Sit thou at my right hand: thou who hast for many years been veiled with infirm and mortal flesh, despised, and rejected, and trampled upon by men, and persecuted unto the death, do thou now take to thyself thy great and just power; thou hast done thy work upon earth, now take thy rest, and the possession of that sovereign kingdom and glory which by right belongeth to thee: do thou rule with me with equal power and majesty, as thou art God; and with an authority and honour far above all creatures, such as is next to mine, as thou art man; as this phrase is expounded in other places. See Mar 16:19; Luk 22:69; 1Co 15:25; Heb 1:3,13; 8:1; 10:12,13; Eph 1:20, &c. It is a metaphor from the custom of earthly princes, who place those persons whom they honour most at their right hand; of which see 1Ki 2:19; Psa 45:9; Mat 20:21. Sitting is put for reigning, 1Ki 3:6, compared with 2Ch 1:8, and withal notes the continuance of the reign, 1Co 15:25.
Until doth not necessarily note the end or expiration of his kingdom at that time; for in other places it notes only the continuance of things till such time, without excluding the time following, as is evident from Gen 28:15; Psa 112:8; Mat 1:25. So here it may signify that his kingdom should continue so long, even in the midst of his enemies, and in spite of all their power and malice, which was the only thing which was liable to any doubt; for that he should continue to reign after the conquest and utter ruin of all his enemies was out of all question. And yet this is a word of limitation, in regard of the mediatorial kingdom of Christ, in respect of which Christ rules with a delegated power, as his Father’s viceroy, and with the use of outward means, and instruments, and ordinances, &c., for that manner of administration shall cease; which also seems to be intimated by this word, as it is expounded 1Co 15:25.
I make, by my almighty power communicated to thee as God by eternal generation, and vouchsafed to thee as Mediator, to enable thee to the full discharge of thine office.
Thine enemies; which also are the enemies of thy church; all persecutors and ungodly men, who will not have Christ to rule over them, Luk 19:14; sin, and death, and the devil, 1Co 15:26.
Thy footstool; thy slaves and vassals to be put to the meanest and basest services, as this phrase implies, 1Ki 5:3; Psa 18:39; 91:13; being taken from the manner of Eastern princes, who used to tread upon the necks of their conquered enemies, as we read, Jos 10:24; Jdg 1:7. And long after those times Sapores the Persian emperor trod upon Valerian emperor of the Romans, and Tamerlane used to tread upon Bajazet the Turkish emperor, whom he kept in an iron cage for that purpose.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry1710 · Public DomainOn v1Some have called this psalm David's creed, almost all…
Some have called this psalm David's creed, almost all the articles of the Christian faith being found in it; the title calls it David's psalm, for in the believing foresight of the Messiah he both praised God and solaced himself, much more may we, in singing it, to whom that is fulfilled, and therefore more clearly revealed, which is here foretold. Glorious things are here spoken of Christ, and such as oblige us to consider how great he is.
I. That he is David's Lord. We must take special notice of this because he himself does. Mat 22:43, David, in spirit, calls him Lord. And as the apostle proves the dignity of Melchizedek, and in him of Christ, by this, that so great a man as Abraham was paid him tithes (Heb 7:4), so we may be this prove the dignity of the Lord Jesus that David, that great man, called him his Lord; by him that king acknowledges himself to reign, and to him to be acceptable as a servant to his lord. Some think he calls him his Lord because he was the Lord that was to descend from him, his son and yet his Lord. Thus him immediate mother calls him her Saviour (Luk 1:47); even his parents were his subjects, his saved ones.
Read full note →
II. That he is constituted a sovereign Lord by the counsel and decree of God himself: The Lord, Jehovah, said unto him, Sit as a king. He receives of the Father this honour and glory (Pe2 1:17), from him who is the fountain of honour and power, and takes it not to himself. He is therefore rightful Lord, and his title is incontestable; for what God has said cannot be gainsaid. He is therefore everlasting Lord; for what God has said shall not be unsaid. He will certainly take and keep possession of that kingdom which the Father has committed to him, and none can hinder.
III. That he was to be advanced to the highest honour, and entrusted with an absolute sovereign power both in heaven and in earth: Sit thou at my right hand. Sitting is a resting posture; after his services and sufferings, he entered into rest from all his labours. It is a ruling posture; he sits to give law, to give judgment. It is a remaining posture; he sits like a king for ever. Sitting at the right hand of God denotes both his dignity and his dominion, the honour put upon him and the trusts reposed in him by the Father. All the favours that come from God to man, and all the service that comes from man to God, pass through his hand.
IV. That all his enemies were in due time to be made his footstool, and not till then; but then also he must reign in the glory of the Mediator, though the work of the Mediator will be, in a manner, at an end. Note, 1. Even Christ himself has enemies that fight against his kingdom and subjects, his honour and interest, in the world. There are those that will not have him to reign over them, and thereby they join themselves to Satan, who will not have him to reign at all. 2. These enemies will be made his footstool; he will subdue them and triumph over them; he will do it easily, as easily as we put a footstool in its proper place, and such a propriety there will be in it. He will make himself easy by the doing of it, as a man that sits with a footstool under his feet; he will subdue them in such a way as shall be most for his honour and their perpetual disgrace; he will tread down the wicked, Mal 4:3. 3. God the Father has undertaken to do it: I will make them thy footstool, who can do it. 4. It will not be done immediately. All his enemies are now in a chain, but not yet made his footstool. This the apostle observes. Heb 2:8, We see not yet all things put under him. Christ himself must wait for the completing of his victories and triumphs. 5. He shall wait till it is done; and all their might and malice shall not give the least disturbance to his government. His sitting at God's right hand is a pledge to him of his setting his feet, at last, on the necks of all his enemies.
V. That he should have a kingdom set up in the world, beginning at Jerusalem (Psa 110:2): "The Lord shall send the rod or sceptre of thy strength out of Zion, by which thy kingdom shall be erected, maintained, and administered." The Messiah, when he sits on the right hand of the Majesty in the heavens, will have a church on earth, and will have an eye to it; for he is King upon the holy hill of Zion (Psa 2:6), in opposition to Mount Sinai, that frightful mountain, on which the law was given, Heb 12:18, Heb 12:24; Gal 4:24, Gal 4:25. The kingdom of Christ took rise from Zion, the city of David, for he was the Son of David, and was to have the throne of his father David. By the rod of his strength, or his strong rod, is meant his everlasting gospel, and the power of the Holy Ghost going along with it - the report of the word, and the arm of the Lord accompanying it (Isa 53:1; Rom 1:16), - the gospel coming in word, and in power, and in the holy Ghost, Th1 1:5. By the word and Spirit of God souls were to be reduced first, and brought into obedience to God, and then ruled and governed according to the will of God. This strong rod God sent forth; he poured out the Spirit, and gave both commissions and qualifications to those that preached the word, and ministered the Spirit, Gal 3:5. It was sent out of Zion, for there the Spirit was given, and there the preaching of the gospel among all nations must begin, at Jerusalem. See Luk 24:47, Luk 24:49. Out of Zion must go forth the law of faith, Isa 2:3. Note, The gospel of Christ, being sent of God, is mighty through God to do wonders, Co2 10:4. It is the rod of Christ's strength. Some make it to allude not only to the sceptre of a prince, denoting the glory of Christ shining in the gospel, but to a shepherd's crook, his rod and staff, denoting the tender care of Christ takes of his church; for he is both the great and the good Shepherd.
VI. That his kingdom, being set up, should be maintained and kept up in the world, in spite of all the oppositions of the power of darkness. 1. Christ shall rule, shall give laws, and govern his subjects by them, shall perfect them, and make them easy and happy, shall do his own will, fulfil his own counsels, and maintain his own interests among men. His kingdom is of God, and it shall stand; his crown sits firmly on his head, and there it shall flourish. 2. He shall rule in the midst of his enemies. He sits in heaven in the midst of his friends; his throne of glory there is surrounded with none but faithful worshippers of him, Rev 5:11. But he rules on earth in the midst of his enemies, and his throne of government here is surrounded with those that hate him and fight against him. Christ's church is a lily among thorns, and his disciples are sent forth as sheep in the midst of wolves; he knows where they dwell, even where Satan's seat is (Rev 2:13), and this redounds to his honour that he not only keeps his ground, but gains his point, notwithstanding all the malignant policies and powers of hell and earth, which cannot shake the rock on which the church is built. Great is the truth, and will prevail.
VII. That he should have a great number of subjects, who should be to him for a name and a praise, Psa 110:3.
1. That they should be his own people, and such as he should have an incontestable title to. They are given to him by the Father, who gave them their lives and beings, and to whom their lives and beings were forfeited. Thine they were and thou gavest them me, Joh 17:6. They are redeemed by him; he has purchased them to be to himself a peculiar people, Tit 2:14. They are his by right, antecedent to their consent. He had much people in Corinth before they were converted, Act 18:10.
2. That they should be a willing people, a people of willingness, alluding to servants that choose their service and are not coerced to it (they love their masters and would not go out free), to soldiers that are volunteers and not pressed men ("Here am I, send me"), to sacrifices that are free-will offerings and not offered of necessity; we present ourselves living sacrifices. Note, Christ's people are a willing people. The conversion of a soul consists in its being willing to be Christ's, coming under his yoke and into his interests, with an entire compliancy and satisfaction.
3. That they should be so in the day of his power, in the day of thy muster (so some); when thou art enlisting soldiers thou shalt find a multitude of volunteers forward to be enlisted; let but the standard be set up and the Gentiles will seek to it, Isa 11:10; Isa 60:3. Or when thou art drawing them out to battle they shall be willing to follow the Lamb whithersoever he goes, Rev 14:4. In the day of thy armies (so some); "when the first preachers of the gospel shall be sent forth, as Christ's armies, to reduce apostate men, and to ruin the kingdom of apostate angels, then all that are thy people shall be willing; that will be thy time of setting up thy kingdom." In the day of thy strength, so we take it. There is a general power which goes along with the gospel to all, proper to make them willing to be Christ's people, arising from the supreme authority of its great author and the intrinsic excellency of the things themselves contained in it, besides the undeniable miracles that were wrought for the confirmation of it. And there is also a particular power, the power of the Spirit, going along with the power of the word, to the people of Christ, which is effectual to make them willing. The former leaves sinners without matter of excuse; this leaves saints without matter of boasting. Whoever are willing to be Christ's people, it is the free and mighty grace of God that makes them so.
4. That they should be so in the beauty of holiness, that is, (1.) They shall be allured to him by the beauty of holiness; they shall be charmed into a subjection to Christ by the sight given them of his beauty, who is the holy Jesus, and the beauty of the church, which is the holy nation. (2.) They shall be admitted by him into the beauty of holiness, as spiritual priests, to minister in his sanctuary; for by the blood of Jesus we have boldness to enter into the holiest. (3.) They shall attend upon him in the beautiful attire or ornaments of grace and sanctification. Note, Holiness is the livery of Christ's family and that which becomes his house for ever. Christ's soldiers are all thus clothed; these are the colours they wear. The armies of heaven follow him in fine linen, clean and white, Rev 19:14.
5. That he should have great numbers of people devoted to him. The multitude of the people is the honour of the prince, and that shall be the honour of this prince. From the womb of the morning thou hast the dew of thy youth, that is, abundance of young converts, like the drops of dew in a summer's morning. In the early days of the gospel, in the morning of the New Testament, the youth of the church, great numbers flocked to Christ, and there were multitudes that believed, a remnant of Jacob, that was as dew from the Lord, Mic 5:7; Isa 64:4, Isa 64:8. Or thus? "From the womb of the morning (from their very childhood) thou hast the dew of thy people's youth, that is, their hearts and affections when they are young; it is thy youth, because it is dedicated to thee." The dew of the youth is a numerous, illustrious, hopeful show of young people flocking to Christ, which would be to the world as dew to the ground, to make it fruitful. Note, The dew of our youth, even in the morning of our days, ought to be consecrated to our Lord Jesus.
6. That he should be not only a king, but a priest, Psa 110:4. The same Lord that said, Sit thou at my right hand, swore, and will not repent, Thou art a priest, that is, Be thou a priest; for by the word of his oath he was consecrated. Note, (1.) Our Lord Jesus Christ is a priest. He was appointed to that office and faithfully executes it; he is ordained for men in things pertaining to God, to offer gifts and sacrifices for sin (Heb 5:1), to make atonement for our sins and to recommend our services to God's acceptance. He is God's minister to us, and our advocate with God, and so is a Mediator between us and God. (2.) He is a priest for ever. He was designed for a priest, in God's eternal counsels; he was a priest to the Old Testament saints, and will be a priest for all believers to the end of time, Heb 13:8. He is said to be a priest for ever, not only because we are never to expect any other dispensation of grace than this by the priesthood of Christ, but because the blessed fruits and consequences of it will remain to eternity. (3.) He is made a priest with an oath, which the apostle urges to prove the pre-eminence of his priesthood above that of Aaron, Heb 7:20, Heb 7:21. The Lord has sworn, to show that in the commission there was no implied reserve of a power of revocation; for he will not repent, as he did concerning Eli's priesthood, Sa1 2:30. This was intended for the honour of Christ and the comfort of Christians. The priesthood of Christ is confirmed by the highest ratifications possible, that it might be an unshaken foundation for our faith and hope to build upon. (4.) He is a priest, not of the order of Aaron, but of that of Melchizedek, which, as it was prior, so it was upon many accounts superior, to that of Aaron, and a more lively representation of Christ's priesthood. Melchizedek was a priest upon his throne, so is Christ (Zac 6:13), king of righteousness and king of peace. Melchizedek had no successor, nor has Christ; his is an unchangeable priesthood. The apostle comments largely upon these words (Heb. 7) and builds on them his discourse of Christ's priestly office, which he shows was no new notion, but built upon this most sure word of prophecy. For, as the New Testament explains the Old, so the Old Testament confirms the New, and Jesus Christ is the Alpha and Omega of both.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill1763 · Public DomainOn vv1–4The Lord said unto my Lord,.... The Targum is,
The Lord said unto my Lord,.... The Targum is,
"the Lord said in his Word.''
Read full note →
Galatinus (q) says the true Targum of Jonathan has it,
"the Lord said to his Word;''
and produces an authority for it. These are the words of Jehovah the Father to his Son the Messiah; the "Adon", or Lord, spoken of in Isa 6:1, the one Lord Jesus, and only Potentate; the Lord of all, the Lord of David, and of every believer; not by right of creation only, as of all mankind; but by redemption, having bought them; and by right of marriage, having espoused them; and by their own consent, they owning him to be their Lord. The words said to him by Jehovah, as follow, were said in his mind, in his eternal purpose and decree; which he, lying in his bosom, was privy, when he foreordained him to be the Redeemer; and in the council and covenant of peace, when he promised him this glory as the reward of his sufferings; and in the prophecies of the Old Testament, which speak as of the sufferings of Christ, so of the glory that should follow; and when the fact was done, when, after his death, resurrection, ascension, and entrance into heaven, he was placed, as follows:
Sit thou at my right hand; of power and majesty; expressive of the honour done to Christ, and the glory put on him in the human nature, such as angels nor any creature ever had, Heb 1:13, it being always accounted honourable to sit at the right hand of great personages, Kg1 2:19, and also of rule, and power, and authority; being upon the same throne with his Father, exercising the same government over angels and men; "sitting" is explained by "reigning" in Co1 15:25. It also denotes having done his work, and to satisfaction; and therefore is set down, being entered into his rest, and having ceased from his work and labour, enjoying the presence of his divine Father; in which is fulness of joy, and at whose right hand are pleasures for evermore: and it also signifies the continuance of regal honour and power; he sits and continues a King as well as a Priest for ever.
Until I make thine enemies thy footstool; Christ has his enemies; all the enemies of his people are his; some are overcome already by him, as sin, Satan, and the world; and the Jews, his enemies, who would not have him to reign over them, have been destroyed: but as yet all things are not put under his feet, which will be; as antichrist, and the kings of the earth that are with him, who will be overcome by him; the beast and false prophet will be taken and cast into the lake of fire; where also the old serpent, the devil, after he has been bound and loosed, wall be cast likewise; and when the last enemy, death, shall be destroyed; till that time comes, Christ reigns and will reign, and afterwards too, even to all eternity. The allusion is to the custom of conquerors treading upon the necks of the conquered; see Jos 10:24.
(m) Adv. Marcion. l. 5. c. 9. (n) In Midrash Tillim apud Yalkut in loc. (o) R. Moses Haddarsan & Arama in Galatiu. de Cath. Arean. Ver. l. 3. c. 17. & l. 8. c. 24. (p) Saadiah Gaon in Dan vii. 13. Nachman. Disput. cum Fratre Paulo, p. 36, 55. Abkath Rochel, p. 80. (q) De Cathol. Arean. Ver. l. 3. c. 5. & l. 8. c. 24.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv1–4That this psalm belongs to the Messiah, is abundantly…
That this psalm belongs to the Messiah, is abundantly evident both from the express testimony of the New Testament, Acts ii, 34; 1 Cor. xv, 25 Heb. i, 13; x, 13. and from the consent of the ancient Hebrew doctors. Of him, it is directly and immediately to be understood; the spirit of God wisely so ordering this matter, that it might be a convincing testimony against the unbelieving Jews, concerning the true Messiah, and concerning the nature and quality of his kingdom. His prophetic office, ver. 2. His priestly office, ver. 4, His kingly office, ver. 1, 3, 5, 6. His states of humiliation and exaltation, ver. 7. A psalm of David.
The Lord - God the father. Said - Decreed it from eternity, and in due time published this decree, and actually executed it; which he did when he raised up Christ from the dead, and brought him into his heavenly mansion. Unto - Unto his son the Messiah, whom David designedly calls his Lord, to admonish the whole church, that although he was his son according to his human nature, yet he had an higher nature, and was also his Lord, as being God blessed forever, and consequently Lord of all things. The Hebrew word Adon is one of God's titles, signifying his power and authority over all things, and therefore is most fitly given to the Messiah, to whom God hath delegated all his power Matt. xxviii, 18. Sit - Now take thy rest and the possession of that sovereign kingdom and glory, which by right belongeth to thee; do thou rule with me with equal power and majesty, as thou art God; and with an authority and honour far above all creatures, as thou art man. Make - By my almighty power communicated to thee as God by eternal generation, and vouchsafed to thee as mediator. Enemies - All ungodly men, sin and death, and the devil. Footstool - Thy slaves and vassals.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv1–4The Messiah sits in his kingdom at the right…
PSALM CX
The Messiah sits in his kingdom at the right hand of God, his
Read full note →
enemies being subdued under him, 1, 2.
The nature and extent of his government, 3.
His everlasting priesthood, 4.
His execution of justice and judgment, 5, 6.
The reason on which all this is founded, his passion and
exaltation, 7.
NOTES ON PSALM CX
The Hebrew, and all the Versions, except the Arabic, attribute this Psalm to David: nor can this be doubted, as it is thus attributed in the New Testament; see the places in the margin. We have in it the celebration of some great potentates accession to the crown; but the subject is so grand, the expressions so noble, and the object raised so far above what can be called human, that no history has ever mentioned a prince to whom a literal application of this Psalm can be made. To Jesus Christ alone, to his everlasting priesthood and government, as King of kings and Lord of lords, can it be applied.
The Jews, aware of the advantage which the Christian religion must derive from this Psalm, have laboured hard and in vain to give it a contrary sense. Some have attributed it to Eliezer, the servant or steward of Abraham; and state that he composed it on the occasion of his master's victory over the four kings at the valley of Shaveh, Ge 14:14-17. Others say it was done by David, in commemoration of his victory over the Philistines. Others make Solomon the author. Some refer it to Hezekiah, and others to Zerubbabel, c.: but the bare reading of the Psalm will show the vanity of these pretensions. A King is described here who is David's Lord, and sits at the right hand of God a conqueror, reigning at Jerusalem, King from all eternity-having an everlasting priesthood, Judge of all nations, triumphing over all potentates, indefatigable in all his operations, and successful in all his enterprises. Where has there ever appeared a prince in whom all these characters met? There never was one, nor is it possible that there ever can be one such, the Person excepted to whom the Psalm is applied by the authority of the Holy Spirit himself. That the Jews who lived in the time of our Lord believed this Psalm to have been written by David, and that it spoke of the Messiah alone, is evident from this, that when our Lord quoted it, and drew arguments from it in favour of his mission, Mt 22:42, they did not attempt to gainsay it. St. Peter, Ac 2:34, and St. Paul, 1Co 15:25; Heb 1:13; Heb 5:6; Heb 5:10; Heb 7:17; Heb 10:12-13, apply it to show that Jesus is the Messiah. Nor was there any attempt to contradict them; not even an intimation that they had misapplied it, or mistaken its meaning. Many of the later Jews also have granted that it applied to the Messiah, though they dispute its application to Jesus of Nazareth. All the critics and commentators whom I have consulted apply it to our Lord; nor does it appear to me to be capable of interpretation on any other ground. Before I proceed to take a general view of it, I shall set down the chief of the various readings found in the MSS. on this Psalm.
Ps 110:1. Said unto my Lord. Instead of לאדני ladoni, "my Lord," one MS. seems to have read ליהוה layhovah, "Jehovah said unto Jehovah, 'Sit thou on my right hand,'" c. See De Rossi.
Thy footstool. הדם לרגליך hadom leragleycha, "the footstool to thy feet." But eight MSS. drop the prefix ל le and read the word in the genitive case, with the Septuagint, Vulgate, and Arabic. Many also read the word in the singular number.
Ps 110:3. Instead of בהדרי קדש behadrey kodesh, "in the beauties of holiness," בהררי קדש beharerey kodesh, "in the mountains of holiness," is the reading of thirty-four of Kennicott's MSS., and fifty-three of those of De Rossi, and also of several printed editions.
Instead of ילדתך yaldutheca, "of thy youth," ילדתיך yaladticha, "I have begotten thee," is the reading, as to the consonants, of sixty-two of Kennicott's and twenty-three of De Rossi's MSS., and of some ancient editions, with the Septuagint, Arabic, and Anglo-Saxon.
Ps 110:4. After the order, על דברתי al dibrathi, דברתו dibratho, "HIS order," is the reading of twelve of Kennicott's and De Rossi's MSS.
Ps 110:5. The Lord, אדני adonai: but יהוה Yehovah is the reading of a great number of the MSS. in the above collections.
Ps 110:6. Instead of בגוים baggoyim, "among the heathens" or nations, גוים goyim, "he shall judge the heathen," is the reading of one ancient MS.
Instead of ראש rosh, "the head," ראשי rashey, "the heads," is the reading of one MS., with the Chaldee, Septuagint, Vulgate, and Anglo-Saxon.
Ps 110:7. For ירים yarim, "he shall lift up," ירום yarom, "shall be lifted up," is the reading of six MSS. and the Syriac.
Instead of ראש rosh, "THE head," ראשו rosho, "HIS head," is the reading of two MSS. and the Syriac.
A few add הללו יה halelu Yah, "Praise ye Jehovah;" but this was probably taken from the beginning of the following Psalm.
The learned Venema has taken great pains to expound this Psalm: he considers it a Divine oracle, partly relating to David's Lord, and partly to David himself.
1. David's Lord is here inducted to the highest honour, regal and sacerdotal, with the promise of a most flourishing kingdom, founded in Zion, but extending every where, till every enemy should be subdued.
2. David is here promised God's protection; that his enemies shall never prevail against him; but he must go through many sufferings in order to reach a state of glory.
3. The time in which this oracle or prophecy was delivered was probably a little after the time when David had brought home the ark, and before he had his wars with the neighbouring idolatrous nations. The kingdom was confirmed in his hand; but it was not yet extended over the neighbouring nations.
Verse 1. The Lord said unto my Lord] Jehovah said unto my Adonai. That David's Lord is the Messiah, is confirmed by our Lord himself and by the apostles Peter and Paul, as we have already seen.
Sit thou at my right hand] This implies the possession of the utmost confidence, power, and preeminence.
Until I make thine enemies] Jesus shall reign till all his enemies are subdued under him. Jesus Christ, as GOD, ever dwelt in the fulness of the Godhead; but it was as God-man that, after his resurrection, he was raised to the right hand of the Majesty on high, ever to appear in the presence of God for us.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv1–4Psa 110:1. The Lord said unto my Lord —…
Psa 110:1. The Lord said unto my Lord — נאם יהוה לאדני, neum Jehovah ladoni, the saying, or decree, that is, I record the saying or decree of Jehohovah to my Lord, that is, to his Son the Messiah, whom I acknowledge as my Lord and God. This decree, made in eternity, was in due time published, and was actually executed when God raised up Christ from the dead, and brought him into his heavenly mansion. David designedly calls the Messiah his Lord, to admonish the whole church, that although he was his son according to the human nature, yet he had a higher nature, and was also his Lord, as being by nature God blessed for ever, and consequently Lord of all things, as he is called Act 10:36; and by office, as he was God man, the Lord and King of the whole church, and of all the world, for the church’s sake. And this was said to prevent that offence which the Holy Ghost foresaw the Jews and others would be ready to take at the meanness of Christ’s appearance in the flesh. The Hebrew word אדון, adon, is one of God’s titles, signifying his power and authority over all things, and therefore is most fitly given to the Messiah, to whom God had delegated all his power in the universe, Mat 28:18. Sit thou at my right hand — Thou who hast for so many years been veiled with infirm and mortal flesh, despised, rejected, and trampled upon by men, and persecuted unto death; do thou now take to thyself thy great and just power. Thou hast done thy work upon earth, now take thy rest, and the possession of that sovereign kingdom and glory, which by right belongs to thee; do thou rule with me, with an authority and honour far above all creatures, in earth or heaven. So this phrase is expounded in other places: see Luk 22:69; 1Co 15:25; Heb 1:3; Heb 8:1; Heb 10:12-13; Eph 1:20, &c. It is a figurative expression, taken from the custom of earthly monarchs, who placed those persons on their right hands to whom they would show the greatest honour, or whom they designed to advance to the greatest power and authority: see 1Ki 2:19. It here signifies the dominion which Jesus Christ, after his death, received from the Father, as the Messiah. Thus he says of himself, Rev 3:21, I overcame, and am set down with my Father on his throne. Until I make thine enemies — Until, by my almighty power, communicated to thee, as Mediator, I make those that crucified thee, (converting some and destroying others,) and the idolatrous heathen, subjecting them to thy gospel, as also the power of sin and Satan in men’s hearts, and, at last, death itself, thy footstool — Thy slaves and vassals. This expression, thy footstool, which denotes an entire subdual of enemies, alludes to the custom of eastern nations, to tread upon the necks of the kings whom they had conquered, and so make them, as it were, their footstool.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv1–4The Lord said unto my Lord - In the…
The Lord said unto my Lord - In the Hebrew, “Spake Jehovah to my Lord.” The word יהוה Yahweh is the incommunicable name of God. It is never given to a created being. The other word translated “Lord - אדני 'Adonāy - means one who has rule or authority; one of high rank; one who has dominion; one who is the owner or possessor, etc. This word is applied frequently to a creature. It is applied to kings, princes, rulers, masters. The phrase “my Lord” refers to someone who was superior in rank to the author of the psalm; one whom he could address as his superior. The psalm, therefore, cannot refer to David himself, as if Yahweh had said to him, “Sit thou at my right hand.” Nor was there anyone on earth in the time of David to whom it could be applicable; anyone whom he would call his “Lord” or superior. If, therefore, the psalm was written by David, it must have reference to the Messiah - to one whom he owned as his superior - his Lord - his Sovereign. It cannot refer to God as if he were to have this rule over David, since God himself is referred to as “speaking” to him whom David called his Lord: “Jehovah said unto my Lord.” The reasoning of the Saviour, therefore, in Mat 22:43-45, was founded on a fair and just interpretation of the psalm, and was so plain and conclusive that the Pharisees did not attempt to reply to it. Mat 22:46. See the notes at that passage. No other interpretation “can” be given to it, consistently with the proper rules of expounding language, unless it be shown that the psalm was not composed by David, and might, therefore, be applied to someone whom the author would acknowledge as his “Lord.” But there is no evidence of this, and there is no one in the Old Testament history to whom the psalm would be applicable.
Sit thou at my right hand - The position of honor and of rank. Compare the notes at Psa 16:8. See also Psa 45:9; Mar 14:62; Luk 22:69; Act 7:55; Heb 1:3; Heb 8:1. The phrase is properly applicable to the Messiah as exalted to the highest place in the universe - the right hand of God.
Read full note →
Until I make thine enemies thy footstool - Until they are entirely subdued under time. See the notes at Mat 22:44. The enemies here referred to are the enemies of the Messiah considered as King (see Psa 2:1-12); and the promise here is, that “he must reign until he shall have put all enemies under his feet.” See the notes at 1Co 15:25.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Lange's Commentary on the Holy Scriptures1864 · Public DomainOn v1Psalms 110
Psalms 110
A Psalm of David
Read full note →
The Lord said unto my Lord,
Sit thou at my right hand,
Until I make thine enemies thy footstool.
2 The Lord shall send
The rod of thy strength out of Zion.
Rule thou in the midst of thine enemies.
3 Thy people shall be willing in the day of thy power,
In the beauties of holiness
From the womb of the morning:
Thou hast the dew of thy youth.
4 The Lord hath sworn, and will not repent,
Thou art a priest for ever
After the order of Melchizedek.
5 The Lord at thy right hand
Shall strike through kings in the day of his wrath.
6 He shall judge among the heathen,
He shall fill the places with the dead bodies;
He shall wound the heads over many countries.
7 He shall drink of the brook in the way:
Therefore shall he lift up the head.
EXEGETICAL AND CRITICAL
Contents And Composition.—Two utterances of a revelation, Psa_110:1; Psa_110:4, the first of which is expressly stated to be a declaration of Jehovah, and the second declared to be unchangeable, because accompanied by His oath, form the two central points of the train of thought pursued in this Psalm. The first utterance of God assigns to the Lord of the Psalmist a place at the right hand of Jehovah, with the promise of the complete overthrow of His enemies. Psa_110:2 takes this as the ground of an address to this Lord, in which there is promised to Him, by the help of Jehovah, a triumphant extension of His kingdom out of Zion. Psa_110:3 pledges the willing loyalty of His people, which constantly rejuvenates itself, as a nation of numberless warriors, and consecrates itself to God. This is done in connection with the declaration of Jehovah contained in the second divine utterance. This Ruler is a Priest forever, after an order not Levitical, but reaching back to the unhistorical past. And Psa_110:5-7, in passing from the allocutive to the narrative style, describe the victorious career of this Hero, who crushes His foes with the might of God, and who, also, while on His march, is refreshed and revived when needing support.
Accordingly, the lyrico-prophetical character of the Psalm is as unmistakable as its theocratic stand-point. If their full weight and the biblical sense are attached to these terms, the supposition that the Psalm celebrates poetically the glories of the kingdom in Israel, as the kingdom of God (Hupfeld), falls to the ground. It falls to pieces from internal weakness. For the idea of the union of the sacerdotal dignity and royal authority, though a common one in heathendom, was unheard of in Israelitish history before the Maccabæan period, in connection with actual sovereigns. David, at a time when the temple-worship was suspended, and from the absence of priests, exceptionally fulfilled priestly functions (2 Samuel 6), but immediately restored the legal order of things, and transferred the official authority of the priesthood to the Levites (2Sa_8:17; 2Sa_20:25). The single attempt of Uzziah to take the control of the religious ceremonies, in order to perform them personally, brought upon him a judgment from God (2Ch_26:16). In the Maccabæan period, it is true, the union of this two-fold dignity did exist. Accordingly, by a purely historical, and not prophetical view, a reference is readily suggested to Jonathan and his assumption of the pontificate (Hitzig formerly) or, better, to Alexander Jannæus (Hitzig now), or to Simon (1Ma_14:41). But apart from the general considerations against so late a composition, the usual objection may be urged, that the Maccabæans had already been priests before they became princes, whereas the opposite order seems indicated here. Yet this objection is not so weighty as the fact, that in the Psalm the union of the kingly and priestly dignities is designated by a declaration, attested and assured by God, (1) as one altogether peculiar or unique, (2) as one never again to be dissolved, or eternal, and (3) as an attribute not of a dynasty, but of a distinct Person. On these grounds the Messianic interpretation is demanded by the historical relations as much as by the language employed. The only other question is, whether the Psalm is to be understood in a typical, or typico-prophetical, or prophetico-messianic sense. In the first case, the reference of the Psalm to the Messiah would only be gained mediately, from the extraordinary character of the expressions, which, moreover, are not literally applicable to the historical relations of a theocratic ruler. It could be rendered clear only through a mode of teaching based upon the ideas and expectations which characterized more especially the time of Christ and His apostles (Knapp.) If the Psalm be viewed historically, we would have only a theocratic congratulatory poem, addressed to a king (De Wette), in which also a longing might perhaps be expressed for the restoration of the primitive union of the sovereignty and the priesthood (Ewald). The genuineness of the superscription would then have to be given up, unless we decide with Hitzig for the translation: upon David (Isaaki, Aben Ezra, Kimchi). In the second case, the king in question would be viewed by the poet himself as the type of Messiah. It would then, historically, be most natural to think of David, after he had brought the ark of the covenant to Zion, and, enthroned at the side of Jehovah under His protection, could count on a secure reign (Herder). And we would connect with this the prophecy which was made to him and his family (1 Samuel 7.). But, in the first place, Psa_110:4 would remain insufficiently explained. This verse does not allude to distinct priestly functions, as, for example, praying and blessing, but to the priestly office personally received. And David could not be called a priest on account of dwelling near God in the sense alluded to, nor be regarded as symbolizing Melchizedek, king of righteousness in Salem. In the second place, no answer would be given to the question as to which king the prophecy could have applied, as it is certainly something more than a piece of flattery paid by the body of priests to their favorite David (Ilgen, De notione tituli filii Dei, in Paulus’ Memorabilia. VII. 193 ff.). Even the reference to the Maccabæan times, with the sacerdotal princes and the Messianic expectations, held even then by the Jews (by Lengerke), would not suffice; for at that time prophecy was extinct, and in the Psalm an actual prophetical utterance of God, not a feigned one, is given. Nor could the Psalm be the ode of a poet composed for the court-chapel on Solomon’s accession to the throne (Borhek in Eichhorn’s Allg. Bibliothek der bibl. Literatur, II. 222 ff.; VI. 315 ff.). Let it then be maintained that it is a declaration of Jehovah, and that the utterance bears a prophetical character. We must now exclude the supposition that David here gives expression to the thoughts awakened in the breast of true Israelites concerning his relation to Jehovah, as elsewhere he records their feelings concerning him and his undertakings, and consequently that he puts into the mouths of the people, as he elsewhere records their prayers in his behalf, a prophetic view of himself (Hofmann formerly), or of his dynasty (Hofmann now). Both the form and the contents of this psalm are incompatible (Kurtz) with the assumption, that David was at the same time its author and its subject. Nor could he have regarded either himself or that victorious king who should reign at the time contemplated (Hofmann), or, specially, Solomon on the occasion of the attempt of Adonijah to render the succession to the throne doubtful, as the subject, viewed typically, of that prophetic view. For the prophecy includes not merely the sitting at the right hand of Jehovah, but the union also of the kingly and priestly offices. The conception of such a union did not, among the Israelites, arise from possible (Hävernick) conflicts of history (De Wette, who refers to Uzziah), but from divine revelation, and has not merely a prophetical, but an essentially Messianic character (Zec_6:13). Now, if we consider that David represented himself sometimes as a prophet and king of Jehovah, but never as His priest, although he performed some priestly acts, and that he needed and desired a priestly mediation, independent of his person and not representable by him, as greatly as did his people, who were distinguished as a kingdom of priests (Exo_19:6), then it may be conceived how just it is that not David and his family, not Aaron and the Levites, but a person like Melchizedek, standing outside the circle of historical Israel, appears as a type of the Messiah. David, therefore, was not in a position to view himself or his family typico-messianically with relation to the royal priest of Jehovah. And it is just this view of the Messiah which must be separated from the person and history of David, and which must have arisen purely from actual revelation. Thus does the text itself represent it. Thus did Jesus treat it in His discussion with the Pharisees (Mat_22:41 ff., comp. Mar_12:35 ff.; Luk_20:41 ff.). Thus Peter expounded it (Act_2:34 f.). Thus also did Paul (1Co_15:25). Thus the Scriptures generally (Heb_1:13; Heb_5:6; Heb_7:17; Heb_7:21; Heb_10:13). Thus did the Synagogue understand it in earlier times. Thus has the Christian Church at all times understood it. And the merely and strictly scientific expositors would return, to a greater extent than they have done, to the prophetico-messianic interpretation, if they could succeed in abandoning altogether the anti-historical method of transferring Old Testament conceptions and expressions to the Person and Life of Jesus Christ, as well as the unhistorical allegorizing and spiritualizing method of interpretation, and would also treat the several declarations of the Psalm as matter of future historical realization.—The Psalm being considered as bearing this character, it was perhaps not without design that the name Jehovah was employed three times, and that there are three strophes, each of seven stichs. The different interpretations are fully treated by Bergmann, Comm. in Ps. CX., Leyden, 1819.
[Perowne: “This Psalm claims emphatically to be the fruit and record of a Divine revelation. The words of the poet, though shaped in the poet’s heart, come to him from the very sanctuary of the Most High. It is an oracle and utterance of Jehovah, which he has heard and which he has to declare to others. It is an oracle which concerns a king who reigns in Zion; it is addressed to one to whom the poet does homage, calling Him ‘Lord;’ it assures him of the high favor of Jehovah, who lifts Him to a share of His own royal dignity, giving him the victory over all his enemies. The poet then pictures the king going forth to battle surrounded by his youthful warriors, bright and numberless as the dew-drops on a summer morn, willing to shed their hearts’ blood in his service, each one robed as a priest, each one a soldier of God. As he gazes on the vision which has been called up by the first word from heaven, another divine word sounds in his ear: the word confirmed by the oath of Jehovah, that the king shall also be A PRIEST FOREVER AFTER THE ORDER OF MELCHIZEDEK. Then he follows the king in imagination to the war, sees him winning victory after victory with great slaughter, aided by God Himself in the fight, and securing the fruits of his victories by a pursuit of his enemies, which knows no check even in the burning heat of an eastern sun.
“If we were at liberty to adopt in this Psalm the same principles of interpretation, which we have adopted with regard to all the other Messianic Psalms, it would present no special difficulty. We might suppose it to have been written by some poet of David’s time, who would naturally speak of David himself as his lord. In the first and lowest sense, his words would apply to David as his theocratic king; in their ultimate and highest sense, they would be fulfilled in David’s Great Descendant, in Him who was both David’s Son and David’s Lord. But we seem to be precluded from this method of interpretation by the argument which, according to all the Evangelists, our Lord, in disputing with the Pharisees, builds upon the first verse of the Psalm. …. Now, in this argument, all turns upon two points: first, that David himself wrote the Psalm, and next, that in writing he was moved by the Holy Ghost. David himself, in a confessedly Messianic Psalm, is speaking not of himself, but of his Great Descendant, and so speaking, calls Him his Lord, … and if so, it is plain that there can be no lower reference of the Psalm to David or to any other Jewish monarch.”
Mr. Perowne then cites and deals with two objections brought against this view. First, it is the only instance in the prophetic Psalms of direct reference to Christ. This we have to accept. Secondly, “the language of the latter part of the Psalm is fairly applicable only to an earthly king.” But the solution which he offers seems to be unnecessary. He thinks that the poet “is still suffered to conceive of Him, partially at least, as an earthly monarch, fighting bloody battles with his enemies.” It is better to consider the language alluded to as simply a highly figurative description of the victorious progress of Christ, remembering also that, although the conception is purely that of a New Testament realization, it is clothed in Old Testament ideas and imagery. It was necessarily so. The actions portrayed by an Old Testament poet would look strange if presented in a New Testament garb.—J. F. M.]
Psa_110:1. A declaration of Jehovah [E. V.: The Lord said]. The expression shows that an utterance is announced, invested with the character of inspiration (see on Psa_36:2), and therefore conveyed prophetically. Its position at the beginning of the sentence does not indicate a mutilation of the text (Olshausen), but shows that God was speaking at that moment. The whole mode of expression testifies against the supposition that the reference might here be only to a prophecy given formerly, or that a declaration of God which was already well-known might have been put in the mouths of the people. The person to whom the utterance is addressed is not directly indicated as Divine, equal to Jehovah, and of the same nature, in the sense of adonai (which J. D. Michaelis proposed to read), but such a person as the Psalmist acknowledges as his lord. This expresses the relation of one in high rank to one in a subordinate position. Its significance and importance are not weakened by the objection, that, according to Oriental usage, adoni can be used as a periphrastic expression of respect, instead of the personal pronoun of the second person. Nor do the contents of the declaration assign a mere place of honor, although the highest, to the person addressed (1Ki_2:19); they call upon him to take the position in which the king’s vicegerent and representative, or, in other circumstances, the coregent was placed. Taken by itself, this expression could be restricted, in its application, to a theocratic king (Kurtz), 1Ch_28:5; 1Ch_29:23, but, when referring to the Son (Psalms 2), it contains the germ of the idea of an assumption into fellowship with God’s exaltation and dominion, Dan_7:13-14; 1Co_15:25 (Delitzsch). The complete subjugation of God’s enemies, who are to be utterly defeated and humbled (Jos_10:24 :1Ki_5:17), forms a turning point in the history of His kingdom (Act_3:21; 1Co_15:28 : Heb_10:13), from which time forth all relations are to become different from those in the present epoch of the world.
Psa_110:2. The staff [E. V.: rod] is not spoken of as an instrument of chastisement, Isa_11:4 (Jahn, Reinke, Hengst.), which Jehovah will send forth, and with which He will smite His enemies successively. It is the emblem of majesty, and is stretched forth in the exercise of dominion (1Sa_2:10; Mic_5:3; Eze_19:11 ff.; Jer_48:17) out of Zion (Psa_2:6, comp., Psa_68:17; Psa_132:13-14; Isa_8:18), until the end of the world (Zec_9:10, comp. Psa_72:8; Num_24:17; Num_24:19). Psa_110:2 c disproves the interpretation which understands the sitting at the right hand of Jehovah as expressing only the security of the king, protected by Jehovah, against the attacks of his foes, and as excluding his own action. For these words, if they are not to be placed in the mouth of Jehovah Himself (Schnurrer, Jahn, Reinke, Hupfeld, Delitzsch), are certainly to be taken in the sense of a sure promise (De Wette).
Psa_110:3. Thy people show themselves willing, [E. V. Thy people shall be willing]. The interpretation of the fathers, after the Sept and Vulgate, is altogether at fault. They explain: “With thee is the dominion on the day of thy power, in the brightness of thy sanctuary; from the womb I have brought thee forth before the morning star.” The first words they suppose to refer to the complete victory of the Messiah on the great day of judgment, and the last to his eternal generation as the Son of God. The Arab. Version takes the same view, but translates: “in the light of the holy ones,” connecting these words with those which follow. The Syr. Version is also incorrect: “thy people are to be praised in the day of thy power; in the brightness of holiness have I begotten thee, O boy, from the womb, from ancient times.” The Chald. paraphrase even gives the following: “thy people of the house of Israel proves itself willingly obedient, to the law; on the day when the king goes forth, thou wilt unite with him in the array of holiness; the mercy of God will descend upon thee as descends the dew, thy generations shall dwell in hope.” Most of these errors arise not from differences in the Text, but from its false interpretation, which is due to false pronunciations and derivations, and, in some cases, to the omission of words. According to the Masoretic Text, it is the readiness of the people that is spoken of, not a readiness in offering gifts and sacrifices, (Herder, Hengst.), but for the military service of the king. To enter upon it, the youth shall gather as numerous, as fresh (Num_23:10; 2Sa_17:12), and as wonderfully sudden in their appearance, as the dew from the womb of the morning. Now, since this King is no temporal ruler, and is at the same time a Priest, it cannot be the usual military service and duty that is referred to, nor a religious ceremony in festal garments preceding it (Gesenius). Moreover, the words employed are unsuitable to convey this explanation. It is for this reason, indeed, that it has been proposed to read, with 30 codd. of Kennicott and more than 50 of De Rossi, and with Symm., and Jerome: הַרְרֵי ק׳=upon the mountains, instead of הַדְרֵֹיֽ ק׳ (Houbigant, Herder, De Wette, Olshausen, Hupfeld). The true view is, that images taken from military life are united with others, which indicate the peculiar characteristics of the present war, and show that the people, as well as the royal Hero, are priests. With the expressions compare Psa_29:2; Rev_19:14.—Instead of the usual שׁחר we have here משׁחר, which may be differently pointed, and therefore differently explained, but which is regarded by the best exegetes as merely a secondary form.—The dew of youth does not refer to the dewy freshness of the youthful period of life (Aquila) after Ecc_11:9, or youthfulness, youthful vigor (Hofmann). Nor in Psa_110:3 a does the day of power allude to the day of the Messianic judgment (the ancients) or the day of Pentecost (Friedrich, Symbolæ ad interpret. Ps. 110. 1814), when many from the East became followers of Christ. [Perowne: “The dew which, especially in the East, falls so copiously, is most probably employed here as a figure denoting infinite multitude, comp. the use of the figure in 2Sa_17:11-12. Others find the point of comparison in the brightness and freshness of the dew, and this may be suggested by the figure as well as multitude. In Mic_5:7, the point of comparison seems to be different.”—J. F. M.].
Psa_110:4. After the order of Melchizedek. The allusion to Melchizedek carries our view beyond the Aaronic and Levitical priesthood, and even beyond the history of Israel itself. The reference is not to that authority immediately resident, by virtue of their office, in Israelitish kings, by which they, as intercessors, could commend the people to God and bless them, and take the charge of the public worship (De Wette, Ewald, Hofmann). For here a special union of Priesthood and Royalty, unheard of in Israel and transferred to the king in his own person and for ever, is affirmed to exist by an oath of the only true God (Num_13:19), as something altogether extraordinary and difficult of belief, but yet made known by prophecy (Amo_6:8). Elsewhere עַל־דִּבְרַת occurs=with reference to, according to. So in Ecc_3:13; Ecc_7:14; Ecc_8:2; Dan_2:30; Dan_4:14, instead of the usual עַל־רְּבַר. But here the ancient union vowel, i in addition, is joined to the construct, state, which is also retained in מַלְכִּי. Therefore this is i, not to be taken as a suffix=according to my word, a Melchizedec (Herder after the older expositors). There is no ground for pressing the meaning “according to” (Hupfeld), since we can translate quite correctly: in the proportion, or: after the manner. How earnestly the Rabbins have endeavored to weaken the force of this passage may be inferred from the following, among many other most unnatural explanations. They take the word kohen here as princeps, rex, dux, though, as is well known, it is the technical word for priest, as the one who stands before God. The Chald, has gone so far as to paraphrase: The Lord hath sworn and will not repent; thou art appointed judge in the world to come, as a reward unto thee, because thou hast been a spotless king.
Psa_110:5-7. The Lord at thy right hand is not the king exalted to the right hand of Jehovah (Böhl after many of the older expositors), for which the designation adonai is quite unknown in the Old Testament, but Jehovah the Lord of all, here as the Helper (Psa_16:8; Psa_109:31), in the day of the Judgment of wrath (Psa_2:12), which is represented here as a battle. [Alexander: “On the right hand has precisely the same meaning which it has in Psa_109:31, when it denotes the place of protection or assistance, the figure being probably derived from the usages of war, in which one who succors or protects another may be said to strengthen his right hand, as the member which he uses in his own defence. In one sense, therefore, the Lord is at the right hand of Jehovah; in another sense, Jehovah is at His. This assistance, far from excluding, presupposes His own action; or rather, what Jehovah is described as doing for him, He does through him.—J. F. M.].
Nothing is to be inferred from the change of subject in Psa_110:7, for the change of persons in prophetical discourse is well known; the thought of the passage is always to be looked to. Accordingly, the subject in Psa_110:7 is not the enemy, who previously, being refreshed by drinking, bore his head on high (Hofmann), but the king; and that not with an allusion to Gideon (Jdg_7:5 ff.), as a hero who will allow nothing to interrupt his course, and is satisfied with a draught from the brook on his way (Calvin), or to Samson, Jdg_15:18 f. (Herder, Hengst.). The reference is rather to the toilsome nature of his way and course and conflict, in the midst of which, however, he never fails of refreshing and strengthening, and therefore can always keep his head aloft in joyful exultation. The passage may be applied, practically, to the sufferings of Christ and believers, as well as to their subsequent exaltation (Php_2:8 f., Heb_12:2; Rev_5:9 f.), but not referred directly to them as the Fathers maintain, (and Stier). Least of all is it to be supposed that there is any allusion to the “water of affliction,” and the like figures. For drinking is here the direct means of reviving, a cordial for the hero in his pursuit of the enemy, and presupposes only thirst and need. The Chald is altogether wrong: He will receive instruction from the mouth of the prophet on the way. [The lifting up of the head is by some referred to those assisted by the Hero. This view is based upon Psa_3:4. But the immediate connection with the statement of the first member of the verse, and the natural relation between drinking and being revived, are decisive of the true application. Any other relation between the members of the verse would be forced and obscure.—Hengstenberg: “That the words indicate an enduring and final triumph, not a momentary strengthening, appears from the opposition to the smiting of the head of the enemies. It is only when thus understood, that they are suitable as a conclusion, as is evident from the fact, that this feeble interpretation has led many to the notion, that the Psalm is only a fragment.”—J. F. M.].
It is uncertain whether the choice of words in Psa_110:6 c was determined by an allusion to David’s Ammonitish war (Del.). In any case we are not to translate: “the prince of the land of Rabbah,” that is, of the Ammonites whose capital was Rabbah (Moses Mendelssohn, Hofm.), nor: “a head (prince) over great lands” (Luth., Geier and others). Nor does the expression mean specially, the arch-enemy, the antichrist (Stier after the older expositors), as the Head, whose head is to be smitten (Gen_3:15). It is not probable that some particular enemy appearing in history as a chief or leader (most) is meant, or that רֹאשׁ in the present connection is to be taken collectively, (Sept., Chald and others, Hupfeld, Camphausen). We think that, in the plastic mode of presenting the subject, a particular point in the course of the conflict is seized upon and described (Hitzig), [i.e. when the Hero is crushing the head of one of his foes.—J. F. M.]. The form of expression, however, admits of being employed in the latter description of the Messianic conflict with the personal antichrist (Rev_19:11 ff.). [I subjoin Dr. Moll’s version. For a beautiful paraphrase, which agrees mainly with this version, see Mr. Perowne’s Commentary.
1 Of David; a Psalm.
An address of Jehovah to my Lord:
“Sit thou at my right hand,
Until I make thy enemies
A stool for thy feet.”
2 The sceptre of thy might
Will Jehovah stretch forth out of Zion;
Rule in the midst of thy enemies.
3 The people are ready on thy muster-day:
In holy array.
From the womb of the dawn,
(Comes) to thee the dew of thy youth (young warriors).
4 Jehovah has sworn and does not repent it:
“Thou art Priest to eternity,
After the order of Melchizedec.”
5 The Lord at thy right hand
Dashes kings to pieces in the day of his wrath,
6 Holds judgment over nations,
It (the battle-field) is full of corpses,
Crushes a head in a wide field—
7 He drinks of the brook in the way,
Therefore he raises his head on high.—J.F.M.].
DOCTRINAL AND ETHICAL
1. All progress in the history of the Church of God on earth is effected by the deeds of the Highest, in which He manifests Himself; all progress in the knowledge of those deeds is gathered through His revealed words. The latter often precede the former, and then bear the character of Divine promises, and come to the knowledge of the Church through the medium of prophetic vision and announcement. In this way she has received this “truly lofty and crowning Psalm of our dear Lord Jesus Christ” (Luther). “I heard in spirit, saith the prophet David, God the heavenly Father speak with His beloved Son, and because it was a glorious kingly address, which I would were known to all the world, I will give it in this Psalm” (John Arndt).
2. The exaltation of the King in the kingdom of God above all other kings, powers, and dominions, is not merely a spiritual one, of moral and religious significance. As an exaltation to the right hand of God, it transcends all earthly relations, being the only one of its kind, and proving itself to be such by glorious deeds of Divine might, which result in an incomparable and universal victory over each and every foe. For the sitting at God’s right hand is only a figurative expression, employed to set forth the infinite exaltation, the supereminence above all worlds, and the personal security of this King, in His actual participation in the Divine sovereignty. This position assures not only personal safety, but certain victory, in that conflict which He wages in behalf of Himself and His kingdom, not merely with Divine assistance, defence, and protection, but also with Divine strength. And this He will do until the end of the world. “He gives no sign where Christ shall reign and where His Church shall be formed, except that they shall be among enemies” (Luther). But “as this King has a majestic throne, so He has also a wonderful foot-stool; and as His royal throne gives us great comfort, we are glad when we think of His footstool. How joyful also do His poor subjects become, when they hear that their Prince and King has smitten down their enemies, and thus delivered them from their power!” (John Arndt).
3. But, as conflict precedes victory, so does a life of suffering, in the abasement of earthly existence, precede exaltation. Each side of the picture merits special regard. For, although the King of the Divine kingdom wages the conflict with Divine strength and in confidence of victory, according to Divine promise, yet He must encounter the toil and dangers and sacrifices of an actual warfare; and as He, with this end in view, assumes even this position according to God’s will, so He, like a mighty leader, summons His subjects to share them too. They are to contend together with Him and for Him, as He contends with them and for them.
4. All this gains a higher significance and a deeper sense when it is considered that it is God’s kingdom that is concerned, a people destined to be a kingdom of priests and the holy inheritance of the Eternal. They must be unceasingly reminded of this their destiny. But, with the exhortation to act accordingly and so carry on the conflict ordained for them, there is, by Divine mercy, united a promise that its issue can and will be successful, through that King who is also a Priest, and in whom royalty and priesthood are united personally and indissolubly, and in a manner contrary to the legal order in Israel.
5. In order to realize this promise, so sacredly secured, our faith must, on the one side, be directed beyond the national restrictions of the Mosaic and Levitical institutions and the Davidic and Theocratic history, and, on the other, the knowledge must be gained, that the royal Hero who crushes with the judgments of His wrath those who oppose Him, and the Intercessor and priestly Deliverer who blesses His people and reconciles them with God, are one and the same Person, whose coming the Church has to expect and for which she has to prepare. “Our consolation, which sustains us, and makes the heart joyful and courageous against all the persecution and raging of the world, is, that in the midst of them we have a Lord, who not only redeems us from sin and eternal death, but also protects and delivers us in sufferings and persecution, so that we shall not perish. And although they rage with all their fierceness against Christians, yet neither the Gospel nor Christianity shall perish, but, on this very account, their own heads shall be crushed” (Luther).
HOMILETICAL AND PRACTICAL
The King of God’s kingdom is Lord over all lords, but is not yet for a time acknowledged by all.—The Lord who reconciles us with God, will also govern us as a priestly King; therefore let us serve Him as God’s people in the garments of holiness.—In the wars of the Lord our victory is sure, but we must wage them as the host of our divine and priestly King.—The heavenly King calls His forces to conflict and service; but He leads them also to victory, and appears Himself on their behalf with protection and blessing.—The conflict of suffering, waged by the Church militant in obedience to her heavenly Lord, as the path that leads to a participation in His victories and in His glory.
Starke: O unspeakable joy! O strong consolation for believers, that they have a Brother, who sits on His throne at the right hand of God! In all times of persecution we can commit ourselves to Him.—Christ’s kingdom is a powerful, invincible kingdom, for the sceptre of its King is a sceptre of strength, and this should urge us to deepest reverence, faith, and obedience towards Him.—Here in the kingdom of grace, Christ rules among His enemies; for while He still concedes and grants much to them, He yet fulfils His counsel in the midst of all their rage; but there, in the kingdom of glory, He will reign over them and destroy all their wickedness forever.—Christ’s people consist of willing members, who serve Him without compulsion, prompted by the child-like spirit dwelling in them. Hereby thou mayest prove whether thou dost belong to the people of God or not.—The dew fertilizes and revives the earth; so believers are not only themselves fruitful in good works, but seek also to bring others to the saving fruit of righteousness, and aim to revive themselves and others.—Since Christ is both Priest and King, He has power, not only to reconcile us completely, but also to overthrow all the enemies of our salvation, and to share with believers all the blessings of His kingdom.—Christ fulfils His priestly office in all power, to eternity, without the help of any other; no saint therefore can help us as an intercessor.—Since God the Father has ordained Christ to be an eternal Priest, He never dies to believers, and thus the consolation which flows forth to them never ceases.—First the cup of sorrow, after that glory; that is God’s order. So had Christ also to suffer, and after that to enter into His glory (Luk_24:26; Rom_8:17).—The Lord knows always how to show a brook on the way to pious pilgrims in their weariness, from which they may be refreshed and strengthened.—As weak and feeble as the Church of God is in this world, in and for itself; so strong, yea, invincible is she, in her Help, Protector, and Defender, who is Christ.
Selnecker: While Christ sits at the right hand of God the Father, the Church will be wondrously preserved under tribulation and sufferings, and against the Devil and the world; but enemies will remain until the last day.—Frisch: Both humiliation and exaltation were required of Him, who was to redeem us completely; the former to gain our salvation, the latter to make it sure to us.—He who would stand under this Lord and Head, must be accustomed to drink with Him upon the way.—Arndt: I know one who sits at God’s right hand, who is strong enough for all my enemies and all my misfortune. He sits on my behalf at God’s right hand to defend me.—Rieger: David praises to the Son, what the Father will do in Him for the extension of His kingdom; while he declares with praise to the Father how the Son, in the sovereignty and priesthood, will do everything according to the Father’s will and pleasure—Vaihinger: As often as the Redeemer manifests His glory and power against the oppressors and enemies of His kingdom, so often does there arise in His people renewed willingness to serve Him, and so often are His worshippers increased.—Richter: The kingdom of God is extended from the earthly Zion. Warriors and ambassadors of Christ are ever going forth from the spiritual Zion, the true Church; and He, from the heavenly Zion, directs everything with His rod and sceptre.—Guenther: In spite of all foes, Christ is and remains the eternal King, and he who will not serve Him to his own salvation, must submit to Him to his condemnation.—Schaubach: That our Redeemer took the form of a servant need give us no difficulty; He shall, from this state of humiliation, again enter into His exaltation.—Taube: A people in priestly robes is a people equipped for battle.
[Matth. Henry: Sitting is a resting posture; after Christ’s services and sufferings He entered into rest from all His labors. It is a ruling posture; He sits to give law, to give judgment. It is a remaining posture; he sits like a King forever.—The conversion of a soul consists in its being willing to be Christ’s, coming under His yoke and into His interests, with entire compliancy and satisfaction.—There is a particular power, the power of the Spirit, going along with the power of the word, to the people of Christ, which is effectual to make them willing. The former leaves sinners without matter of excuse; this leaves saints without matter of boasting. Whoever are willing to be Christ’s people, it is the free and mighty grace of God which makes them so.—J. F. M.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon1874 · Public DomainOn vv1–41. The Lord said unto my Lord—Jehovah said to…
1. The Lord said unto my Lord—Jehovah said to Adonee, or, the oracle of Jehovah to Adonee. This is the usual formula for announcing an oracle, “Jehovah said,” or, “thus saith the Lord.” Jehovah speaks to Adon, whom David calls Lord, the Lord, or my Lord, that is, Christ. This is clear from Jewish and Christian commentators, but above all by the frequent and important quotations of the New Testament. “In later Jewish writings nearly every verse of the psalm is quoted as referring to the Messiah. In the Talmud it is said: ‘God placed King Messiah at his right hand, according to Psa_110:2,’ etc. In the Midrash Tehillim, on the same passage it is said, ‘God spake thus to Messiah.’ In the same Midrash, on Psa_18:36, we read, ‘R. Judah, in the name of R. Channa, the son of Chanina, says: In the age to come [that is, the Messianic dispensation,] will the Holy One (blessed be He) set the Messiah at his right hand, as it is written in Psalms 110, and Abraham on his left.’ In the book Zohar it is said, ‘The higher degree spake unto the lower, Sit thou on my right hand.’ And again, ‘The righteous (Jacob) spake to the Messiah, the son of Joseph, Sit thou at my right hand.’ According to the same authority, R. Simeon explains the words ‘Jehovah said unto my Lord,’ of the union of the Jews and the heathen in one kingdom by the Messiah. R. Saadis Gaon, commenting on Dan_7:13, writes: ‘This is the Messiah our Righteousness, as it is written in Psalms 110, Jehovah said unto my Lord,’” etc., etc.—Perowne. That the Jews of our Saviour’s time, admitted the application of this passage to Christ is proved from his quotation of it, (Mat_22:41-45,) where the whole weight of the argument depended on their admitting and believing the legitimacy of such application, the only question being whether Jesus was the Christ. In using the suffix form, Adonee, my Lord, (which is the form in which the Septuagint and our Saviour, τω Κυριω μου, use the passage,) David clearly distinguishes himself from Messiah, whom he causes to stand forth in his person and Lordship in clear objective vision, which is in advance of the phraseology of Psa_2:7, “Jehovah hath said to me,” etc. The same view is strongly carried out in Mar_12:35-37; Act_2:34-35.
Sit thou at my right hand—The place of honour and power, next in rank to the king, and sharing the government as viceroy. See 1Ki_2:19; Mat_20:21, and compare Eph_1:20; Col_3:1.
Read full note →
Thine enemies thy footstool—Quoted and applied to Christ, 1Co_15:25; Heb_1:13; Heb_10:13. The phrase occurs in various forms, and always denotes absolute and abject submission. See Jos_10:24; 1Ki_5:3; Psa_18:40; Psa_47:3. It must be remembered, that making his foes his “footstool” is not a phrase that denotes conversion and reconciliation. The language applies only to incorrigible enemies. The particle until points not only to their ultimate forced submission, or subjugation, but to a turning point, an era of consummation in the mediatorial government, as in Act_2:35; Act_3:21; 1Co_15:24-26, where see notes.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv1–41. The Lord said unto my Lord] Jehovah’s oracle…
1. The Lord said unto my Lord] Jehovah’s oracle unto [or touching] my lord! The rendering said (R.V. saith) does not represent the full force of the word ne’um, which is commonly used of solemn Divine utterances (Gen_22:16, and frequently in the prophets; in the Psalter elsewhere Psa_36:1 only). The Psalmist speaks with the authority of a prophet who is conscious of having received a message from God. It makes little difference whether we render unto or touching. The message is addressed through the Psalmist to the king, and the king is the subject of it. Strictly speaking the ‘oracle’ is the remainder of the verse ‘sit thou … footstool,’ Psa_110:2-3 being the Psalmist’s expansion of it; but the whole Psalm is a Divine message of encouragement for the king.
my Lord] The R.V. has rightly dropped the capital letter, as being of the nature of an interpretation. ‘My lord’ (adônî) is the title of respect and reverence used in the O.T. in addressing or speaking of a person of rank and dignity, especially a king (Gen_23:6; 1Sa_22:11; 1 Kings 1. passim, Psa_18:7; and frequently).
Read full note →
sit thou at my right hand] The seat at the king’s right hand was the place of honour (1Ki_2:19; Mat_20:21; cp. Psa_45:9; 1Ma_10:63). But more than mere honour is implied here. This king is to share Jehovah’s throne, to be next to Him in dignity, to be supported by all the force of His authority and power. The idea corresponds to the recognition of the king as Jehovah’s son in Psa_2:7. Somewhat similarly the king was said to ‘sit on the throne of Jehovah’ (1Ch_29:23; cp. Psa_28:5; 2Ch_13:8). The customs of ancient Arabia supply an illustration. There the Ridf or Viceroy sat on the king’s right hand, and took precedence next to him. Greek poets spoke of their gods as ‘assessors’ of Zeus, ‘sharing his throne.’ Pindar (fragm. 112 Donaldson) speaks of Athene as “sitting on the right hand of the father (Zeus) to receive his commands for the gods.” Callimachus (Hymn to Apollo, 28, 29) says that Apollo has power to reward the chorus, “since he sits at Zeus’ right hand.” But still more to the point, in view of the Messianic interpretation of the passage, is the description of Wisdom in Wis_9:4 as ‘Wisdom that sitteth by God on His throne’ (δός μοι τὴν τῶν σῶν θρόνων πάρεδρον σοφίαν). The residence of the king on Zion in close proximity to the Ark was an outward symbol of his dignity.
until I make thine enemies thy footstool] A metaphor for complete subjugation, derived from the practice described in Jos_10:24. Cp. 1Ki_5:3; 1Co_15:25, and for the promise cp. Psa_2:8-9. Until need not of course imply that the session is to come to an end when the subjugation has been effected.
For the N.T. application of this verse to the exaltation of Christ in the Resurrection, see above, p. 665.
1–3. Jehovah’s oracle concerning the king: the assurance of victory over his enemies: the willing service of his people.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv1–4(1) The Lord said . . .—The usual prophetic…
(1) The Lord said . . .—The usual prophetic phrase, generally translated, “Thus saith,” &c. (See Note, Psa_36:1.)
The psalmist may possibly be quoting an old prophetic saying, but, according to the usual way in which the expression is used, it marks an immediate inspiration.
Read full note →
My Lord.—Heb., adonî, an address of honour to those more noble than the speaker, or superior in rank: to a father, Gen_31:35; to a brother, Num_12:11; a royal consort, 1Ki_1:17-18; to a prince, 1Ki_3:17; with addition of the royal title, “my Lord, O king,” 2Sa_14:19.
The question of the person here intended is, of course, closely bound up with the general question of the authorship and meaning of the psalm. Here the various views that have been held are briefly enumerated:—
(1) The Messiah; and, if so, with a prophetic consciousness of His Divinity, or, at least, His superiority as a Prince over all other princes. (2) David himself: this is, of course, inconsistent with the Davidic authorship of the psalm. (3) Solomon. (4) Hezekiah. (5) Joshua son of Josedech. (6) One of the priest-kings of the Asmonean dynasty.
We now come to the words of the oracle: “Sit thou at my right hand, till I make thine enemies thy footstool.”
Commentators have sought in the customs of Arabia, and even in the mythology of the Greek poets, for proof that this expression denotes viceroyalty or copartnership in the throne. If this meaning could be established from Hebrew literature, these parallels would be confirmatory as well as illustrative; but the nearest approach to be found in the Old Testament only makes the seat at the king’s right hand a mark of extreme honour. (See the case of Bath-sheba, 1Ki_2:19; of the queen consort of Psa_45:9; of Jonathan, 1Ma_10:63.)
Nothing more can be assumed, therefore, from the words themselves than an invitation to sit at Jehovah’s right hand to watch the progress of the victorious struggle in which wide and sure dominion is to be won for this Prince. But even this is obscured by the concluding part of the psalm (see Psa_110:5), where Jehovah is said to be at the right hand of the person addressed, and is beyond question represented ac[??] going out with him to battle. Hence, we are led to the conclusion, that the exact position (“at the right hand”) i not to be pressed in either case, and that no more is intended than that, with Jehovah’s help, the monarch who is the hero of the poem will acquire and administer a vast and glorious realm.
Footstool.—The imagery of the footstool (literally a stool for thy feet) is no doubt taken from the custom mentioned in Jos_10:24.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv1–4ACCORDING to the recent criticism, which calls itself "advanced,"…
ACCORDING to the recent criticism, which calls itself "advanced," this psalm is the composition of an unknown prophet, addressed to his earthly sovereign, communicating to him certain Divine utterances, or oracles (vers. 1, 5), of great weight and strangeness, and promising him complete victory over all his enemies. The king is supposed by some to be David; by others, a Davidic monarch; by others, again, a Maccabee prince or king. According to its "title," it is "a Psalm of David;" according to our Lord"s comment upon it, (Mat_22:43-45 Mar_12:35-37,lu 20:41-44) it is an address of David to the Messiah; according to every Christian commentator for fifteen centuries, it is Messianic and Davidic. Even Professor Cheyne, who inclines so strongly to the skeptical school, grants that "it may perhaps refer to the ideal or Messianic King himself," though he thinks it "equally possible to explain it of some historical ruler." The style and language are generally allowed to be Davidic, and many, even of the "advanced" critics, refer the composition to his time Ewald suggested that Gad or Nathan might have been the author. Recently, Canon Gore has embraced the skeptical view, and has suggested that our Lord either did not know who was the author, or did not mean to touch the question of the authorship ("Bampton Lectures," pp. 196-200). But the expressions, "David calleth him Lord," "David himself saith in the Book of Psalms, The Lord said unto my Lord," are difficult to explain away.
There seem to be no sufficient grounds for rejecting the traditional views of the authorship and the interpretation. The psalm belongs to the same class as Psalm it. It is wholly Messianic. David has had revelations made to him concerning the kingdom, the priesthood, and the ultimate victory of the Messiah over the entire power of evil. In a grand burst of song, rough and rugged, no doubt, but full of energy and genius, he addresses Messiah, and sets forth his praise and glory, the mighty offices which he holds, and the wonderful triumph which awaits him. Metrically, the psalm consists of two stanzas one of three, and the other of four versos (vers. 1-3, 4-7).
Read full note →
The Lord said unto my Lord. Jehovah said unto him who is my Lord and Master, i.e. to Messiah, who is my liege Lord, although about to be, in some mysterious way, my descendant. Sit thou at my right hand. An exaltation too high for any merely human personage. (comp. Act_2:33 Act_7:56 Heb_1:3) Until I make thine enemies thy footstool. To place the foot upon the neck or body of defeated enemies was a common practice of Oriental conquerors.
Vers. 1-7. The victorious King.
New Testament references leave no doubt as to the Messianic character of this psalm. "The image of a warrior destroying his foes may seem a strange representation of the establishment upon earth of Christ"s spiritual dominion. But David described Messiah"s victory over his enemies by images familiar to him as a warrior; so Ezekiel drew his images out of the forms of the Assyrian world." Here, in prophetic vision, we see Christ our Lord
I HOLDING THE MOST EXALTED STATION. He is at the right hand of God (ver. 1). This is he who is "highly exalted;" who has "sat down at the right hand of God;" who receives the adoration of the heavenly host along with "him that sitteth on the throne". (Rev_5:13)
II WIELDING THE HIGHEST AUTHORITY. (Ver 2) He is to sway the scepter, to receive the commission, "Rule thou in the midst of thine enemies.
III EXERTING IRRESISTIBLE POWER. (Ver. 2) His is "the rod of strength," and "the Lord at his right hand shall strike through kings," etc. (ver. 5). Who shall measure the power of Christ today? What forces are there in the world that are not Christian in their origin and in their character? The name of Christ, the truth and principles of Christ, the spirit of Christ, this is leavening the literature, the laws, the institutions, the habits, and customs of the world. Other great forces have disappeared or are waning, but the power of Jesus Christ not only survives the changes of eighteen centuries, but it is spreading and deepening from year to year.
IV WORKING THROUGH A BEAUTIFUL AND HOLY WILLINGHOOD. (Ver. 3) The people (the subjects) of Messiah are to be "willing," or to be free offerings; they will offer themselves to him; they will serve under him with cheerful self-surrender. When forced, reluctant levies will win his victories, but they who hasten to his side, who long to strike bravely and earnestly in his cause, who rejoice in his watchwords, who are prepared to lay down their lives in his cause. When "the day of his power" comes, the day of battle, they will be found eager to obey the summons. And these subjects of his will be clothed with the beautiful garment of holiness. With no tawdry finery, in no massive and burdensome armor, will they be clad; they will be invested with purity, piety, love, patience, unselfishness, all-consuming zeal; fairer in the sight of truth will they be than the most splendid pageantry the army of goodness, the hosts of Christ, separated in space but united in aim and spirit.
V POSSESSED OF AN INEXHAUSTIBLE ENERGY. "Thou hast the dew of thy youth" may refer to Christ"s soldiery or to himself. In either case, it is an ascription of unfailing vigor to his cause. "Ever new and ever young, And firm endures tho" endless years Their everlasting circles run, may be affirmed of the cause of Christianity. It is always morning; there is no sign of sunset. It knows nothing of decline. It absorbs the new forms of activity and association, and employs them. It uses the latest knowledge, the latest arts. Instead of crumbling with age, it gathers strength and energy with time.
VI MEETING THE DEEPER NECESSITIES OF MANKIND. (Ver. 4) The warrior and the priest do not ordinarily meet in one person. Our Lord, however, is a Conqueror who subdues, and also a Savior who cleanses and redeems. He is more to our race than can be indicated by an image drawn from one vocation; so much more that the unity of the sacred poem must be disregarded. His Priesthood, after the order of Melchizedek, cannot be omitted. On that heavenly throne is he who once gave himself as a sacrifice for us, and redeemed us from sin and death; an unchanging and eternal Priest, in whom to trust so long as time endures.
VII CROWNED WITH GLORIOUS VICTORY. This once crucified One, exalted to the right hand of God, who completed his redeeming work when amongst us, and who has such followers to fight beneath his banner, will one day have his enemies beneath his feet (ver. 1). Great conquests have been won already. Immeasurably greater these would have been if his people had adhered to his truth and done his bidding. But now they hear the call of their Leader and the cry of their brethren, and are hastening to the field. To-day the triumphs of the cross are vastly greater than they were a century ago; and at the present rate of advance, with such signs of progress as have never been known before, there is every reason to expect that, a hundred years hence, the gospel will have covered and conquered a very large part of heathendom. Nor will the glorious struggle end until the whole world is won, and the crown of victory is placed on the Divine Sovereign"s head.
HOMILIES BY R. TUCK Ver. 1. War-figures applied to Messiah.
It is remarkable that the prevailing political and national associations always color both the literature and the religious sentiments of an age. Our associations provide our figures and illustrations, and these vary and change according to the altering of associations. This may be shown by comparing the age of Cromwell with this latter half of the nineteenth century. War associations prevailed then; peace associations prevail now. The sterner views of God prevailed then; the milder views of God prevail now. Redemption was then mainly regarded as a vindication; redemption is now regarded mainly as a moral force. It is quite natural that the conceptions of the promised and coming Messiah should vary at different times, according to the varying conditions of the Jewish people. In Moses" days he was thought of as a "Prophet" like Moses, an inspired Teacher, Revealer, and Leader. In David"s days we find both the earlier warlike associations, and the later suffering associations, coloring the anticipations of Messiah. In the prophets the suffering idea is prominent, and Messiah is thought of, largely, as a "Servant of the Lord," who succeeds no better than the prophets did. The Book of Daniel, and more especially the careers of the patriotic Maccabees, bring back strongly the war associations and king-figures.
I THE WAR-FIGURES ARE SUGGESTIVE AND HELPFUL. We should be weak in our conceptions of Messiah if we had not these war figures. Loving peace as we do, it is astonishing how interesting to everybody the associations of war are. Everybody is excited when a regiment comes into a town. The "Salvation Army" appeal to a sentiment which seems universal in human nature. To young and old the literature of war is fascinating. And war-figures may be used in connection with Messiah, because sin is properly conceived of as an active hostile force, which man has to oppose, but is helpless to overcome. Messiah is well thought of as the Champion that undertakes man"s cause, and leads man in the fight. Those two ideas, of Champion and Captain, suggest the two important sides of Messiah"s work. He acts for us. He acts with us.
II THE WAR-FIGURES BLEND WITH OTHER FIGURES. So much mistake has been made by taking them exclusively: then a one-sided theological system is constructed. They must always be treated as giving only a portion of the Messianic representation, and illustrating only certain sides and aspects of the Redeemer"s work. He is the King, and he is the Lamb, and he is the Teacher. Blended figures alone bring apprehensions of the full truth. R.T.
HOMILIES BY C. SHORT Vers. 1-7. Christ the Divine King and Priest.
Many difficulties in the interpretation of this psalm. Let us accept it as, in the main, a prophecy of the Jewish Messiah. Then we find the two main features of it fulfilled in the Christ of history.
I HE HAS BEEN RAISED TO THE DIVINE THRONE OF KINGLY POWER. (Vers. 1-3)
1. The power by which he subdues the world is spiritual and Divine. His cross "the rod of his strength.
2. His servants are willing soldiers in the holy war. (Ver. 3) Numberless as the drops of the morning dew.
3. He will reign till he has obtained a universal victory.
II THE PRIESTHOOD OF CHRIST.
1. Priest by direct Divine ordination. "The Lord hath sworn.
2. A universal Priesthood. Not of the Jew only, but of the Gentile also, like Melchizedek.
3. A Priest not for a time, but forever.
4. The sacrifice he offers is himself. S.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon1885 · Public DomainOn vv1–4A Psalm of David. Of the correctness of this…
A Psalm of David. Of the correctness of this title there can be no doubt, since our Lord in Mt 22:1 says, "How then doth David in spirit call him Lord." Yet some critics are so fond of finding new authors for the psalms that they dare to fly in the face of the Lord Jesus himself. To escape from finding Jesus here, they read the title, "Psalm of (or concerning) David, "as though it teas not so much written by him as of him, but he that reads with understanding will see little enough of David here except as the writer. He is not the subject of it even in the smallest degree, but Christ is all. How much was revealed to the patriarch David! How blind are some modern wise men, even amid the present blaze of light, as compared with this poet prophet of the darker dispensation. May the Spirit who spoke by the man after God's own heart give us eyes to see the hidden mysteries of this marvellous Psalm, in which every word has an infinity of meaning.
The subject is THE PRIEST KING. None of the kings of Israel united these two offices, though some endeavoured to do so. Although David performed some acts which appeared to verge upon the priestly, yet he was no priest, but of the tribe of Judah, "of which tribe Moses spake nothing concerning the priesthood"; and he was far too devout a man to thrust himself into that office uncalled. The Priest King here spoken of is David's Lord, a mysterious personage typified by Melchizedek, and looked for by the Jews as the Messiah. He is none other than the apostle and high priest of our profession, Jesus of Nazareth, the King of the Jews. The Psalm describes the appointment of the kingly priest, his followers, his battles, and his victory. Its centre is verse 4, and so it may be divided, as Alexander suggests, into the introduction, verses Ps 106:1-3; the central thought, verse 4; and the supplementary verses, Ps 106:5-7.
Read full note →
Ver. 1. The LORD said unto thy Lord. Jehovah said unto my Adonai: David in spirit heard the solemn voice of Jehovah speaking to the Messiah from of old. What wonderful intercourse there has been between the Father and the Son! From this secret and intimate communion springs the covenant of grace and all its marvellous arrangements. All the great acts of grace are brought into actual being by the word of God; had he not spoken, there had been no manifestation of Deity to us; but in the beginning was the Word, and from of old there was mysterious fellowship between the Father and his Son Jesus Christ concerning his people and the great contest on their behalf between himself and the powers of evil. How condescending on Jehovah's part to permit a mortal ear to hear, and a human pen to record his secret converse with his coequal Son! How greatly should we prize the revelation of his private and solemn discourse with the Son, herein made public for the refreshing of his people! Lord, what is man that thou shouldest thus impart thy secrets unto him!
Though David was a firm believer in the Unity of the Godhead, he yet spiritually discerns the two persons, distinguishes between them, and perceives that in the second he has a peculiar interest, for he calls him "my Lord." This was an anticipation of the exclamation of Thomas, "My Lord and my God, "and it expresses the Psalmist's reverence, his obedience, his believing appropriation, and his joy in Christ. It is well to have clear views of the mutual relations of the persons of the blessed Trinity; indeed, the knowledge of these truths is essential for our comfort and growth in grace. There is a manifest distinction in the divine persons, since one speaks to another; yet the Godhead is one.
Sit thou at my right hand, until I make thine enemies thy footstool. Away from the shame and suffering of his earthly life, Jehovah calls the Adonai, our Lord, to the repose and honours of his celestial seat. His work is done, and he may sit; it is well done, and he may sit at his right hand; it will have grand results, and he may therefore quietly wait to see the complete victory which is certain to follow. The glorious Jehovah thus addresses the Christ as our Saviour; for, says David, he said "unto my Lord." Jesus is placed in the seat of power, dominion, and dignity, and is to sit there by divine appointment while Jehovah fights for him, and lays every rebel beneath his feet. He sits there by the Father's ordinance and call, and will sit there despite all the raging of his adversaries, till they are all brought to utter shame by his putting his foot upon their necks. In this sitting he is our representative. The mediatorial kingdom will last until the last enemy shall be destroyed, and then, according to the inspired word, "cometh the end, when he shall have delivered up the kingdom to God even the Father." The work of subduing the nations is now in the hand of the great God, who by his Providence will accomplish it to the glory of his Son; his word is pledged to it, and the session of his Son at his right hand is the guarantee thereof; therefore let us never fear as to the future. While we see our Lord and representative sitting in quiet expectancy, we, too, may sit in the attitude of peaceful assurance, and with confidence await the grand outcome of all events. As surely as Jehovah liveth Jesus must reign, yea, even now he is reigning, though all his enemies are not yet subdued. During the present interval, through which we wait for his glorious appearing and visible millennial kingdom, he is in the place of power, and his dominion is in jeopardy, or otherwise he would not remain quiescent. He sits because all is safe, and he sits at Jehovah's right hand because omnipotence waits to accomplish his will. Therefore there is no cause for alarm whatever may happen in this lower world; the sight of Jesus enthroned in divine glory is the sure guarantee that all things are moving onward towards ultimate victory. Those rebels who now stand high in power shall soon be in the place of contempt, they shall be his footstool. He shall with ease rule them, he shall sit and put his foot on them; not rising to tread them down as when a man puts forth force to subdue powerful foes, but retaining the attitude of rest, and still ruling them as abject vassals who have no longer spirit to rebel, but have become thoroughly tamed and subdued.
Whole Psalm. The preceding Psalm is a Passion Psalm, and it is now followed by a Psalm of Christ's Resurrection, Ascension, and Session in glory. We have seen the same connection in Ps. 22-24, and in Ps. 45-47. The present psalm grows up from the former Psalm, as the Hill of Olivet, the Hill of Ascension, rises up from the Vale of Gethsemane below it. Christopher Wordsworth.
Whole Psalm. This psalm has been well designated the crown of all the Psalms, of which Luther saith that it is worthy to be overlaid with precious jewels. More especially does the Reformer call verse 5 a well spring, nay, a treasury of all Christian doctrines, understanding, wisdom, and comfort, richer and fuller than any other passage of Holy Writ. In his own peculiar manner, he styles Christ the Sheblimini (`Sit on my right hand').`Full sure, the devil must let alone my Sheblimini, and cannot bring him down either by his scorn or by his wrath.' Christ still liveth and reigneth, and his title is Sheblimini. On his stirrup is engraven, "I will make thine enemies' thy footstool, "and upon his diadem, "Thou art a priest for ever." Alfred Edersheim, 1873.
Whole Psalm. The ancients (by Cassiodorus' collection) term this psalm the sun of our faith, the treasure of holy writ: "verbis brevis, sensu infinitus", (saith Augustine,)short in words, but in sense infinite. Theodoret notes how it is connected with the psalm going before: "there (saith he) we have his cross and sufferings, here his conquest and trophies." For he cometh forth as the heir apparent of the Almighty, the brightness of his glory, and the express image of his person, graced with,
1. Title, "My Lord".
2. Place, "Sit thou on my right hand".
3. Power, "Until I make thine enemies thy footstool".
John Prideaux, in a Sermon entitled, "The Draught of the Brooke", 1636.
Whole Psalm. This psalm is one of the fullest and most compendious prophecies of the person and offices of Christ in the whole Old Testament, and so full of fundamental truth, that I shall not shun to call it Symbolum Davidicum, the prophet David's creed. And indeed there are very few, if any, of the articles of that creed which we all generally profess, which are not either plainly expressed, or by most evident implication couched in this little model. First, the Doctrine of the Trinity is in the first words; "The Lord said unto my Lord." There is Jehovah the Father, and my Lord, the Son, and the consecrating of him to be David's Lord which was by the Holy Ghost, by whose fulness he was anointed unto the offices of king and priest; for so our Saviour himself expounds this word "said, "by the scaling and sanctification of him to his office, Joh 10:34, 35, 36. Then we have the Incarnation of Christ, in the words, "my Lord, "together with his dignity and honour above David (as our Saviour himself expounds it, Mt 22:42, 45). Mine, that is, my Son by descent and genealogy after the flesh, and yet my Lord too, in regard of his higher son ship. We have also the Sufferings of Christ, in that he was consecrated a priest (Ps 110:4) to offer up himself once for all, and so to drink of the brook in the way. We have his Completed Work and conquest over all his enemies and sufferings; his Resurrection, "he shalt lift up his head"; his Ascension and Intercession, "Sit thou on my right hand." We have here also a Holy Catholic Church gathered together by the sceptre of his kingdom, and holding in the parts thereof a blessed and beautiful Communion of Saints; "The LORD shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies. Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth.". We have the Last Judgment, for all his enemies must be put under his feet, (which is the Apostle's argument to prove the end of all things, 1Co 15:25); and there is the day of his wrath, wherein he shall accomplish that judgment over the heathen, and that victory over the kings of the earth (who take counsel and band themselves together against him), which he doth here in his word begin. We have the Remission of sins, comprised in his priesthood, for he was to offer sacrifices for the remission of sins, and "to put away sin by the sacrifice of himself, "Eph 1:7 Heb 9:26. We have the Resurrection of the body, because he must "subdue all enemies under his feet, and the last enemy to be destroyed is death, "as the Apostle argues out of this psalm, 1Co 15:25, 26. And lastly, we have life everlasting, in the everlasting merit and virtue of his priesthood, "Thou art a priest for ever after the order of Melchizedek, "and in his sitting at the right hand of God, whither he is gone as our forerunner, and to prepare a place for us, Heb 6:20 Joh 14:2; and therefore the apostle from his sitting there, and living ever, infers the perfection and certainty of our salvation, Ro 6:8, 11 8:17 Eph 2:16 Col 3:1-4 1Co 15:49; Php 3:20, 21 1Th 4:14 Heb 7:25 1Jo 3:2. Edward Reynolds, 1599-1676.
Whole Psalm. Although the Jews of later times have gone about to wrest it to another meaning, yet this Psalm is so approved and undoubted a prophecy of Christ, that the Pharisees durst not deny it, when being questioned by our Saviour (Mt 22:42, 43) how it should be, seeing Christ is the son of David, that David not with standing should call him Lord, saying, "The Lord said unto my Lord, " they could not answer him a word, whereas the answer had been very easy and ready if they could have denied this psalm to be meant of Christ. But they knew it could not be otherwise understood, and it was commonly taken amongst them to be a prophecy of their Messias, according to the very evidence of the text itself, which cannot be fitted to any other, but only to Christ our Saviour, the Son of God. For whereas some of them since then have construed all these things as spoken in the name of the people of Judah concerning David their king, the text itself refuseth that construction, when in those words, "Sit thou at my right hand, "it mentions an honour done to him of whom it speaketh, greater than can be fitted to the angels, and therefore much less to be applied unto David. Again, that which is spoken in the fourth verse of the priesthood, cannot be understood of David, who was indeed a king, but never had anything spoken as touching the priesthood to appertain unto him, and of whom it cannot be conceived how it should be said, "Thou art a priest for ever, "etc. Yea, there is nothing here spoken whereof we may see in David any more but some little shadow in comparison of that which hath come to pass in Jesus Christ. Robert Abbot (1560-1617) in "The Exaltation of the Kingdom and
Priesthood of Christ."
Whole Psalm. The sixty-eighth psalm hails the ascent of the Messiah, prefigured by the translation of the ark, and gives a rapid and obscure view of the glories and the blessings consequent upon that event. The twenty-fourth exhibits to us the Messiah ascending to his redemption throne borne up by the wings of angels and archangels, and hosannahed by the whole intelligent creation; it marks in the most glowing colours the triumphant entry of Messiah into the heavenly regions, and the tone of authority and power with which he commands that entranceit sends him attended by the angelic host to his Father's throne, there to claim that preeminence which was his by inheritance and by conquest. At this point the Psalm before us "takes up the wondrous tale"; it exhibits to us the awful solemnities of his reception, it represents the Father bestowing on his well beloved Son the kingdom which he had earned, exalting him to the throne, and putting all things under his feet; receiving him in his office of prophet, and promising universality and permanence to "the rod of his strength"; receiving him in the office of priesthood, his own peculiar priesthood, and confirming its efficacy and duration by an oath; thus perfecting the redemption scheme, and completing the conquest over sin and death, and him who had the power of death. Man united with God was raised to the throne of being: man united with God perfected the sacrifice which was demanded, and the angelic host is represented by the Psalmist as taking up the strain, and hymning the future triumphs of the King of Glorytriumphs over his foes, whom he will visit in the day of his wrath, and triumphs with his willing people, whom he will assist with his Spirit, refine by his grace, and exalt into his glory. Such do I conceive to be the occasion, the object, and the tendency of this sacred song: to me it appears to be eminently an epinicion, or song of victory: it celebrates the triumph of the conqueror, it presents him with the rewards of victory, and it predicts future conquests as crowning his glory; while elsewhere we see the Captain of our salvation militant, here we sec him triumphant; while elsewhere we see his offices inchoate, here they are perfected by the approval of the Godhead, and the promise of eternity: here we have instruction consolidating empire, and the atonement completed by the everlasting priesthood. J.H. Singer, in "The Irish Pulpit", 1839.
Ver. 1. In this one verse we have a description of Christ's person, his wars and his victory; so that we may say of it, (and so indeed of the whole psalm, which is an epitome of the Gospel), as Tully did of Brutus in his laconical epistle, "Quam multa, guam paucis!" How much in a little. John Trapp.
Ver. 1. The LORD said unto my Lord, sit thou at my right hand. An oft quoted passagebecause it contains a memorable truth. We find it quoted by Messiah himself to lead Israel to own him as greater than David, Mt 22:44. It is quoted in Heb 1:13, to prove him higher far than angels. It is brought forward by Peter, Ac 2:34, to show him Lord as well as Christ. It is referred to in Heb 10:12, 13, as declaring that Jesus has satisfactorily finished what he undertook to accomplish on earth "the one sacrifice for ever", and is henceforth on that seat of divine honour "expecting till his enemies be made his footstool" in the day of Iris Second Coming. Andrew A. Behar.
Ver. 1. The Lord said. Albeit the understanding of Christ's person and office be necessary unto the church, yet none know the Son save the Father, and they to whom he will reveal him: for David knew Christ only by the Father's teaching: "The Lord said", said he. David Dickson.
Ver. 1. My Lord. From hence we learn that though Christ was man, yet he was more than a bare man, since he is Lord to his father David. For jure naturae, no son is lord to his father; domination doth never ascend. There must be something above nature in him to make him his father's sovereign, as our Savour himself argues from these words, Mt 22:42, 45. Edward Reynolds.
Ver. 1. My Lord. It was a higher honour to have Christ for his son, than to be a king; yet David does not say that Christ is his son, but rejoices that Christ is his Lord, and he Christ's servant. But this joy has also been procured for it: see Lu 1:43; Joh 20:28 Php 3:3, 8. They who regard the Messiah only as the son of David, regard the lesser part of the conception of him. A dominion to which David himself is subject, shows the heavenly majesty of the King, and the heavenly character of his kingdom. John Albert Bengel.
Ver. 1. Until I make thine emimies thy footstool. Every word is full of weight. For though ordinarily subdivisions of holy Scripture and crumbling of the bread of life be rather a loosing than an expounding of it; yet in such parts of it as were of purpose intended for models and summaries of fundamental doctrines, (of which sort this psalm is one of the fullest and briefest in the whole Scriptures), as in little maps of large countries, there is no word whereupon some point of weighty consequence may not depend. Here then is to be considered the term of duration or measure off Christ's kingdom: "until." The author of subduing Christ's enemies under him: "I, the Lord." The mariner thereof; ponam and ponam scabellum put thy foes as a stool under thy feet. Victory is a relative word, and presupposes enemies, and they are expressed in the text... Enmity shows itself against Christ in all the offices of his mediation. There is enmity against him as a prophet. Enmity against his truth, in opinion by adulterating it with human mixtures and superinducement, teaching for doctrines the traditions of men; in affection, by wishing many divine truths were razed out of the Scriptures, as being manifestly contrary to those pleasures which they love rather than God; in conversation, by keeping down the truth in unrighteousness, and in those things which they know, as brute beasts, corrupting themselves. Enmity against his teaching, by quenching the motions, and resisting the evidence of his Spirit in the Word, refusing to hear his voice, and rejecting the counsel of God against themselves. There is enmity against him as a priest, by undervaluing his person, sufferings, righteousness, or merits. And as a king; enmity to his worship, by profaneness neglecting it, by idolatry misappropriating it, by superstition corrupting it. Enmity to his ways and service, by ungrounded prejudices, misjudging them as grievous, unprofitable, or unequal ways; and by wilful disobedience forsaking them to walk in the ways of our own heart. Edward Reynolds.
Ver. 1. Make thine enemies thy footstool! This expression, that the conquest of Christ's enemies shall be but as the removing of a stool into its place, notes unto us two things: first, the easiness of God's victory over the enemies of Christ. They are before him as nothing, less than nothing, the drop of a bucket, the dust of the balance, a very little thing...Secondly, as this putting of Christ's enemies like a stool under the feet notes easiness, so also it notes order or beauty too. When Christ's enemies shall be under his foot, then there shall be a right order in things; then it shall indeed appear that God is a God of order, and therefore the day wherein that shall be done, is called "the times of the restitution of all things, "Ac 3:21. The putting of Christ's enemies under his feet is an act of justice; and of all others, justice is the most orderly virtue, that which keepeth beauty upon the face of a people, as consisting itself in symmetry and proportion. This putting of Christ's enemies as a stool under his feet, also denotes unto us two things in reference to Christ: first, his rest, and secondly, his triumph. To stand, in the Scripture phrase, denotes ministry, and to sit, rest; and there is no posture so easy as to sit with a stool under one's feet. Till Christ's enemies then be all under his feet, he is not fully in his rest. Furthermore, this "footstool" under Christ's feet, in reference to his enemies, denotes unto us four things. First, the extreme shame and confusion which they shall everlastingly suffer, the utter abasing and bringing down of all that exalteth itself against Christ. Secondly, hereby is noted the burden which wicked men must bear: the footstool beareth the weight of the body, so must the enemies of Christ bear the weight of his heavy and everlasting wrath upon their souls. Thirdly, herein is noted the relation which the just recompense of God bears unto the sins of ungodly men. Thus will Christ deal with his enemies at the last day. Here they trample upon Christ in his word, in his ways, in his members; they make the saints bow down for them to go over, and make them as the pavements on the ground; they tread under foot the blood of the covenant, and the sanctuary of the Lord, and put Christ to shame; but there their own measure shall be returned into their bosoms, they shall be constrained to confess as Adonibezek, "As I have done, so God hath requited me." Lastly, herein we may note the great power and wisdom of Christ in turning the malice and mischief of his enemies unto his own use and advantage; and so ordering wicked men that though they intend nothing but extirpation and ruin to his kingdom, yet they shall be useful unto him, and, against their own wills, serviceable to those glorious ends, in the accomplishing whereof he shall be admired by all those that believe. As in a great house there is necessary use of vessels of dishonour, destined unto sordid and mean, but yet daily, services: so in the great house of God, wicked men are his utensils and household instruments, as footstools and staves, and vessels wherein there is no pleasure, though of them there may be good use. Condensed from Reynolds.
Ver. 1. Thy foot stool. As this our king has a glorious throne, so has he also a wonderful footstool; and as his royal throne imparts to us comfort in the highest degree, so his footstool also imparts to us joy. How joyful shall his poor subjects be when they hear that their prince and king has slain their enemies and delivered them out of their hands! How did their poor subjects go forward to meet Saul and Jonathan when those kings had slain the Philistines! ...Moreover, because our King has his enemies under his feet, thus shall he also bring all our enemies under our feet, for his victory is ours, God be thanked, who has given us the victory through Christ our Lord. Joshua Arnd, 1626-1685.
Ver. 1. Here the Holy Ghost begins with the kingdom of Christ, which he describeth and magnifieth,
1. By his unction, and ordination, thereunto, by the word or decree of his Father: "The Lord said".
2. By the greatness of his person in himself, while yet he is nearly allied in blood and nature unto us; "My Lord".
3. By the glory, power, and heavenliness of his kingdom, for in the administration thereof he sitteth at the right hand of his Father: "Sit thou at my right hand".
4. By the continuance and victories thereof: "Until I make thy foes thy footstool." Edward Reynolds.
Ver. 1. My Lord.
1. Christ's condescending nearness to us does not destroy our reverence: he was David's son, and yet he calls him Lord; he is our brother, bridegroom, and so on, and yet our Lord.
2. Christ's glory does not diminish his nearness to us, or familiarity with us. Sitting on the throne as Lord, he is yet "my Lord."
3. It is under the double aspect as Lord, and yet ours, that Jehovah regards him and speaks with him, and ordains him to the priesthood. Ever in these two lights let us regard him.
Ver. 1. Sit, etc.
1. Our Lord's quiet amid passing events.
2. The abundance of his present power.
3. The working of all history towards the ultimate end, which will be
4. His easy victory: putting his foot on his foes as readily as we tread on a footstool.
Psalms 110:2*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator1887 · Public DomainOn vv1–4The Lord said unto my Lord, Sit Thou at…
Psa_110:1-7
The Lord said unto my Lord, Sit Thou at My right hand, until I make Thine enemies Thy footstool
Read full note →
The King who is also Priest
The title ascribes this psalm to David, which is confirmed by its internal character, its laconic energy, its martial tone, its triumphant confidence and its resemblance to other compositions of the son of Jesse.
Besides this is the testimony of our Lord (Mat_22:43; Mar_12:36; Luk_20:42). Peter at Pentecost expressly quoted it as Davids (Act_2:34). It is a counterpart to the second psalm, completing the prophetic picture of the conquering Messiah. The opening word of this spirited lyric indicates its peculiar character. It is the term almost always used to denote an immediate Divine utterance. The utterance here is an oracular address to Davids Lord, i.e. the promised Anointed One on whom his and his peoples hopes were centred. Jehovah bids this personage take His seat at His right hand, not merely as a place of honour, but as implying a participation in His power, of which the right hand is a constant symbol. This exalted position, on the same throne with Jehovah, He is to hold till His enemies are made His footstool, i.e. are completely and for ever subjugated. In the next verse the psalmist addresses the Messiah directly. He tells Him that His strong rod, His rod of discipline and correction, by which foes are to be subdued, shall be sent forth by Jehovah out of Zion, considered as His earthly residence, the seat of the theocracy; thus showing clearly that Jehovah acts not only for Him, but in and through Him, for the overthrow of His enemies. Hence, the poet calls on Him to take the dominion and rule, even though hostile powers surround Him and threaten His dethronement. These will prove no obstacle, nor can there be a doubt of the result. The certainty of it is still further secured by the character and number of Messiahs followers. It is not an army of mercenaries. There is no need of a conscription; they stream toward the royal banner from every direction. They are free-will offerings. By a spontaneous movement they come to consecrate themselves to service in the day when the host is put in battle array and mustered for the onset. They come, too, not with coat of mail and battle-axe, but in holy attire, with allusion to the sacerdotal dress. They are clad in sacred vestments, because they are servants of a priestly King, and belong to a kingdom of priests (Exo_19:6). Nor are these few in number or worn with age, but in number and character and vigour resemble
dew-drops which the sun
Impearls on every leaf and every flower.
From the womb of the dawn there come in perpetual succession youthful warriors who delight to uphold the royal banner. There follows in the next verse the essential point of the whole lyric, the perpetual priesthood of Messiah united with a perpetual kingship, both secured by the oath of Jehovah Himself. This verse is made the subject of elaborate comment in Heb_8:1-13, the author of which dwells at length upon the oath which founded the priesthood, upon the perpetuity of the office and upon the want of hierarchical succession. Immediately after the announcement of Messiahs priesthood, the psalm resumes its martial tone. Before, the might of the king and the character of his army were described; now we see the conflict and the victory. The Lord--who in this case is Jehovah--stands on Messiahs right hand as His defender and upholder. The consequence of Jehovahs support is that Messiah crushes not merely ordinary men but kings, and the subjects they represent. He inflicts a mortal blow, one from which there is no recovery. In the 6th verse, by a sudden turn, Messiah is spoken of in the third person. He exercises supreme control, as judge, over nations. If they resist Him they fall in slaughtered heaps over a vast extent of country, heads or princes being overthrown with all the rest. In the closing verse David paints the Conqueror as wearied with the battle and the pursuit, but not suffered to perish through exhaustion. A brook by the way revives Him, and He passes on with uplifted head, continuing His work with new vigour, and pressing forward to a complete and final triumph. The psalm is peculiar in setting forth Messiah as a priest upon His throne. He is s real priest, one that makes atonement, intercedes and blesses, and as such meets all the needs of sinful men, because He is a King, and can give effect to His sacerdotal functions, applying the merits of His sacrifice, and actually bestowing the blessing which He pronounces. And all this for ever. Christ neither has nor needs a successor. He is an unchangeable priesthood. Again, Messiahs followers are like Himself, wearing holy attire--an emblem of their cause and character. It is not a kingdom of this world to which they belong, but one heavenly and divine. They wear its uniform and seek to express its spirit. Nor are they in any sense hirelings, but rather volunteers, eager to obey and glorify Him whom they call Master and Lord. Napoleon truly said, My armies have forgetten me even while living, but Christ has left the earth, and at this hour millions of men would die for Him. The strength of His cause lies in the character of His followers and the fulness and freeness of their consecration. A host made of such materials cannot be overcome, for it is perpetually renewed from the womb of the dawn. Once more, the final result is sure. Messiah leads forth judgment to victory. All foes are to perish. The appurtenances of ancient warfare, captured kings and slaughtered heaps, only indicate the thoroughness of the conflict and its predetermined result. Forward the royal standards go, and the issue is not uncertain. The priestly King must reign till all enemies are made His footstool, and the whole earth acknowledges His rightful supremacy. (T. W. Chambers, D.D.)
Jesus ascended and exalted
In this psalm Jesus is set forth to us as--
I. King and prophet (verses 2, 8). The rod of His strength is His Word, even His preached Gospel, accompanied by the power of the Holy Spirit.
II. King and priest (verse 4). Here the people of Jesus are directed to look to Him as the ground of their hope. For it is what He has done, and what He is still doing, for them as their Priest, that must ever be most important to them, as long as they are in their present imperfect and polluted state.
III. King and judge (verses 5, 6; Psa_2:9; Dan_2:31-45; Rev_19:11-16). (W. Hancock, M.A.)
Christ sitting at the right hand of God
I. His heavenly exaltation.
1. Elevation.
2. Power.
II. The state of our world at the time when Christ was thus exalted to be its King. We are all by nature the enemies of Jesus Christ, as much alienated from Him as we are from His Father. This blessed Jesus was not hated in Jerusalem only where He was crucified, as though there was something peculiar in the men of that place--He was hated wherever He appeared; and had He gone out from Judaea and Galilee into other countries, He would have been hated there also; Rome, with all her boasted admiration of virtue, would have cried out for His destruction, and polished Greece would have cast Him away with scorn.
III. The means employed by Jehovah to overcome the hostility of the world against His Son (verse 2). Has the Gospel proved itself the rod of Christs strength? That something produced a mighty effect on the world soon after our Lords ascension is quite certain. Rule Thou in the midst of Thine enemies, says the text to Him, and in the midst of His most violent enemies Christ did rule. In the inveterate and lately infuriated Jerusalem, thousands bowed at once to His sceptre, and throughout pagan Greece and Rome His name was called on and adored. And what wrought this change? Preaching--the simple preaching of Christs Gospel by a few determined, faithful men; holding up Christ on a cross to men, and bidding them look to Him and be saved.
IV. The happy results of this interposition of Jehovah (verse 3). Here is a description, and a beautiful one, of all Christs real people in every age of the world.
1. They are a willing people. Willing, we may say, for what? For anything and everything which Christ desires. The language in the original is stronger than in our translation. It is willingness, the noun for the adjective--a Hebrew way of expressing a thing forcibly. This people are eager to receive Christ as their Prince and Saviour; they feel it to be their delight and joy to come under His dominion.
2. This willing people are to be numerous. In the land where the Scriptures were written, the dew is much more abundant than in our country, but even here the drops of dew as they sparkle on the trees and grass, are sometimes countless. As numerous, this psalm says, shall be the people of Christ.
3. The people of Christ are to be beautiful, and beautiful because holy--willing in the beauties of holiness. The drops of the early dew are beautiful. The rising sun not only discovers them, it brightens and gilds them, makes them the glittering ornaments in the early morning of our gardens and fields. And what were the early Christians? Their very enemies were constrained to do them honour. They hated but they admired them. As they led them forth to persecution and to death, they wondered at their lofty and splendid characters. But their graces were not their own. The dew does not sparkle when the sun does not shine on it. Even a Christian man has no beauty, no holiness, but as Christ imparts it to him. And what is his highest beauty and holiness? It is only a faint reflection of his Lords beauty and holiness--a dew-drop reflecting the sun. But still that dew-drop does reflect the sun; and so does every real believer in Christ Jesus reflect in some measure his Redeemers likeness. (C. Bradley, M.A.)
A picture of Christ as the Moral Conqueror of mankind
I. Invested with Divine authority (verse 1). Christ is represented as God manifest in the flesh, as One with God, as the beloved Son of Jehovah, as sitting down at the right hand of God, as exalted above all dominion and power, as King of kings and Lord of lords. His history when on earth confirms this illustrious distinction. How grand were the doctrines He propounded, how stupendous the miracles He wrought, how unexampled the moral character He exhibited, how unearthly and transcendent the spirit which He breathed.
II. Endowed with Divine power (verse 2). This is a far mightier rod than that which Moses wielded, it is a rod that breaks rocky hearts, and makes clear for human souls the way to Canaan.
III. Possessed of a splendid army (verse 3). The words suggest that His army is distinguished--
1. By willingness. Shall be willing. Their services will not be compulsory, they throw themselves into the spirit of the campaign.
2. By purity. In the beauty of holiness. They coruscate with holiness.
3. By youthfulness. Thou hast the dew of Thy youth. They are not old and worn out, they are as fresh as the dew from the womb of the morning.
4. By abundance, How numerous are drops of dew. Such is the army of this Hero. Such a Chieftain with such soldiers must win victories the most brilliant.
IV. Invested with a priestly character (verse 4). He is a Priest by the solemn and unalterable promise of God. Melchizedek was a wonderful priest--original, final, beneficent, and royal. Christ is a Priest-King. As a Priest He is at once the Sacrifice, the Sacrificer, and the Offering. He is the Mediator, He Himself is the Atonement, the Reconciliation.
V. Achieves magnificent triumphs (verses 5, 6). They are won not by force, but by love, they do not destroy or injure the conquered, but bless and save them. (Homilist.)
The enemies of Christ vanquished
I. The person to whom universal dominion is assigned.
II. His solemn inauguration to His regal dignity (verse 1; Psa_24:7-10).
III. The enemies arrayed against His rightful claims (verse 1). How strange a collocation of words is enmity against God, and God in Christ! Behold His purity, His meekness, His wisdom, His kind teachings, His generous sufferings for men; the freeness and copiousness of the blessings which He has to bestow upon all who will ask of Him; and say, is there a stigma upon human nature so deep, so dark, as this,--that it is enmity to God!
IV. The means of their subjugation.
1. The rod of His power.
2. Granting days of power.
3. The willing co-operation of His people.
V. The glorious result (verse 3).
1. Behold this beauty of holiness among the nations. Wars, oppressions, injuries, cease. The earth, tossed and swept for ages by the storms of night, is quiet, imbibes the vivifying dew of Divine influence, and catches the glory of the brightening truth of revelation.
2. Behold it in civil society; in the beautiful order and harmony of pious families; in the charity and kind offices of Christian neighbourhoods; in the reciprocal reverence and confidence of rulers and their subjects.
3. Behold it especially in the Church. There, indeed, it is eminently appropriate; for, holiness becometh Thine house, O Lord, for ever. It is seen in her ministry; for her Priests are clothed with salvation, and their lips keep knowledge. In her doctrine; for the compass, the depth, the height, the harmony, of the whole system of the Gospel being understood and professed, errors and partial views are banished. In her members; those are truly elect according to the foreknowledge of God, through sanctification of the Spirit and belief of the truth. (R Watson.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible1887 · Public DomainOn v1Psalms 110
Psalms 110
Does our Lords attribution of this psalm to David foreclose the question of its authorship for those who accept His authority? Many, who fully recognise and reverently bow to that authority, think that it does not, and appeal for support of their view to the unquestionable limitations of His earthly knowledge. It is urged that His object in His argument with the Pharisees, in which this psalm is quoted by Him, {Mat_22:41-46 and parallels} is not to instruct them on the authorship of the psalm, but to argue from its contents; and though He assumes the Davidic authorship, accepted generally at the time, yet the cogency of His argument is unimpaired, so long as it is recognised that the psalm is a Messianic one, and that the august language used in it of the Messiah is not compatible with the position of One who was a mere human son of David (Driver, "Introd.," p. 363, note). So also Dr. Sanday ("Inspiration," p. 420) says that "the Pharisees were taken upon their own ground, and the fallacy of their conclusion was shown on their own premises." But our Lords argument is not drawn from the "august language" of the psalm, but from Davids relationship to the Messiah, and crumbles to pieces if he is not the singer. It may freely be admitted that there are instances in our Lords references to the Old Testament in which He speaks from the point of view of His hearers in regard to it; but these are cases in which nothing turned on the question whether that point of view was correct or not. Here everything turns on it; and to maintain that, in so important a crisis, He based His arguments on an error comes perilously near to imputing fallibility to Him as our teacher. Most of recent writers who advocate the view in question would recoil from such a consequence; but their position is divided from it by a thin line. Whatever the limitations of our Lords human knowledge, they did not affect His authority in regard to what He did teach; and the present writer ventures to believe that He did teach that David in this psalm calls Messiah his Lord.
Read full note →
If so, the psalm stands alone, as not having primary reference to an earthly king. It is not, like other Messianic psalms, typical, but directly prophetic of Messiah, and of Him only. We are not warranted in denying the possibility of such direct prophecy; and the picture drawn in this psalm, so far transcending any possible original among the sons of men, has not full justice done to its majestic lines, unless it is recognised as setting forth none other than the personal Messiah. True, it is drawn with colours supplied from earthly experiences, and paints a warrior-monarch. The prophet-psalmist, no doubt, conceived of literal warfare; but a prophet did not always understand the oracles which he spoke.
The psalm falls into two parts: the Vision of the Priest-King and His army (Psa_110:1-4); the Kings Warfare and Victory (Psa_110:5-7).
"The oracle of Jehovah" introduces a fresh utterance of Gods, heard by the psalmist, who thus claims to be the mouthpiece of the Divine will. It is a familiar prophetic phrase, but usually found at the close-not, as here, at the beginning of the utterance to which it refers (see, however, Isa_56:8; Zec_12:1). The unusual position makes the Divine origin of the following words more emphatic. "My Lord" is a customary title of respect in addressing a superior, but not in speaking of him. Its use here evidently implies that the psalmist regards Messiah as his king. and the best comment on it is Mat_22:43 : "How then doth David in spirit call Him Lord?" The substance of the oracle follows. He who is exalted to sit at the right hand of a king is installed there by as his associate in rule. He who is seated by God at His right hand is received into such mystery of participation in Divine authority and power, as cannot be imposed on frail humanity. The rigid monotheism of the Jewish singers makes this tremendous "oracle" the more remarkable. Greek gods might have their assessors from among mortals, but who shall share Jehovahs throne? "Solomon sat on the throne of the Lord as king"; {1Ch_29:23} but that is no parallel, nor does it show that the oracle of this psalm simply states the dignity of the theocratic king. Solomons throne was Jehovahs, as being established by Him and since he represented Jehovah on earth; but to sit at Jehovahs right hand means far more than this. That session of Messiah is represented as the prelude to the exercise of Divine power for His triumph over His foes; and that apparent repose, while Jehovah fights for him, is singularly contrasted with his activity as described in Psa_110:6-7. The singer speaks riddles about a union of undisturbed tranquility and of warlike strenuousness, which are only solved when we see their fulfilment in Him who sitteth at the right hand of God, and who yet goes with His armies where they go. "He was received up, and sat on the right hand of God the Lord also working with them" {Mar_16:19-20} The opened heavens showed to Stephen his Master, not sitting, but standing in the posture of readiness to help him dying, and to receive him made more alive by death. His foot shall be on the neck of His foes, as Joshua bade the men of Israel put theirs on the conquered kings. Opposition shall not only be subdued, but shall become subsidiary to Messiahs dominion, "a stepping stone to higher things."
The Divine oracle is silent, and the strain is taken up by the psalmist himself, who speaks "in the spirit," in the remainder of the psalm, no less than he did when uttering Jehovahs word. Messiahs dominion has a definite earthly centre. From Zion is this King to rule. His mighty sceptre, the symbol and instrument of His God-given power, is to stretch thence. How far? No limit is named to the sweep of His sway. But since Jehovah is to extend it, it must be conterminous with the reach of His omnipotence. Psa_110:2 b may be taken as the words of Jehovah, but more probably they are the loyal exclamation of the psalmist, moved to his hearts depths by the vision which makes the bliss of his solitude. The word rendered "rule" is found also in Balaams prophecy of Messiah {Num_24:19} and in the Messianic Psa_72:8. The kingdom is to subsist in the midst of enemies. The normal state of the Church on earth is militant. Yet the enemies are not only a ring of antagonists round a centre of submission, but into their midst His power penetrates, and Messiah dominates them too, for all their embattled hostility. A throne round which storms of rebellion rage is an insecure seat. But this throne is established through enmity, because it is upheld by Jehovah.
The kingdom in relation to its subjects is the theme of Psa_110:3, which accords with the warlike tone of the whole psalm, by describing them as an army. The period spoken of is "the day of Thy host," or array-the time when the forces are mustered and set in order for battle. The word rendered free-will offerings may possibly mean simply "willingnesses," and the abstract noun may he used as in "I am-prayer" {Psa_109:4} -i.e., most willing; but it is better to retain the fuller and more picturesque meaning of glad, spontaneous sacrifices, which corresponds with the priestly character afterwards ascribed to the people, and goes very deep into the essence of Christian service. There are to be no pressed men or mercenaries in that host. As Deborah sang of her warriors, these "offer themselves willingly." Glad consecration of self, issuing in spontaneous enlisting for the wars of the King, is to characterise all His subjects. The army is the nation. These soldiers are to be priests. They are clad in holy attire, "fine linen, clean and white." That representation goes as deep into the nature of the warfare they have to wage and the weapons they have to wield, as the former did into the impulse which sends them to serve under Messiahs flag. The priestly function is to bring God and man near to one another. Their warfare can only be for the carrying out of their office. Their weapons are sympathy, gentleness, purity. Like the Templars, the Christian soldier must bear the cross on his shield and the hilt of his sword. Another reading of this phrase is "on the holy mountains," which is preferred by many, among whom are Hupfeld and Cheyne. But the great preponderance of evidence is against the change, which obliterates a very striking and profound thought.
Psa_110:3 c, d gives another picture of the host. The usual explanation of the clause takes "youth" as meaning, not the young vigour of the King, but, in a collective sense, the assembled warriors, whom it paints as in the bloom of early manhood. The principal point of comparison of the army with the dew is probably its multitude. {2Sa_17:12} The warriors have the gift of unaging youth, as all those have who renew their strength by serving Christ. And it is permissible to take other characteristics of the dew than its abundance, and to think of the mystery of its origin, of the tiny mirrors of the sunshine hanging on every cobweb, of its power to refresh, as well as of the myriads of its drops.
But this explanation, beautiful and deep as it is, is challenged by many. The word rendered "dawn" is unusual. "Youth" is not found elsewhere in the sense thus assigned to it. "Dew" is thought to be an infelicitous emblem. "From a linguistic point of view" Cheyne pronounces both "dawn" and "dew" to be intolerable. Singularly enough, in the next sentence, he deprecates a previous opinion of his own as premature "until we know something certain of the Hebrew of the Davidic age" ("Orig. of Psalt.," p. 482). But if such certainty is lacking, why should these two words be "intolerable"? He approves Bickells conjectural emendation, "From the womb, from the dawn [of life], Thy youthful band is devoted to Thee."
Psa_110:4 again enshrines a Divine utterance, which is presented in an even more solemn manner than that of Psa_110:1. The oath of Jehovah by Himself represents the thing sworn as guaranteed by the Divine character. God, as it were, pledges His own name, with its fulness of unchanging power, to the fulfilment of the word; and this irrevocable and omnipotent decree is made still more impressive by the added assurance that He "will not repent." Thus inextricably intertwined with the augustness of Gods nature, the union of the royal and priestly offices in the person of Messiah shall endure forever. Some commentators contend that every theocratic king of Israel was a priest, inasmuch as he was king of a priestly nation. But since the national priestliness did not hinder the appointment of a special order of priests, it is most natural to assume that the special order is here referred to. Why should the singer have gone back into the mists of antiquity, in order to find the type of a priest-king, if the union of offices belonged, by virtue of his kinghood, to every Jewish monarch? Clearly the combination was unexampled; and such an incident as that of Uzziahs leprosy shows how carefully the two great offices were kept apart. Their opposition has resulted in many tragedies: probably their union would be still more fatal, except in the case of One whose priestly sacrifice of Himself as a willing offering is the basis of His royal sway. The "order of Melchizedek" has received unexpected elucidation from the Tel-el-Amarna tablets, which bring to light, as a correspondent of the Pharaoh, one Ebed-tob, king of Uru-salim (the city of Salim, the god of peace). In one of his letters he says, "Behold, neither my father nor my mother have exalted me in this place; the prophecy [or perhaps, arm] of the mighty King has caused me to enter the house of my father." By the mighty King is meant the god whose sanctuary stood on the summit of Mount Moriah. He was king of Jerusalem, because he was priest of its god (Sayce, "Criticism and the Monuments." p. 175). The psalm lays stress on the eternal duration of the royalty and priesthood of Messiah; and although in other Messianic psalms the promised perpetuity may be taken to refer to the dynasty rather than the individual monarch, that explanation is impossible here, where a person is the theme.
Many attempts have been made to fit the language of the psalm to one or other of the kings of Israel; but, not to mention other difficulties, this Psa_110:4 remains as an insuperable obstacle. In default of Israelite kings, one or other of the Maccabean family has been thought of. Cheyne strongly pronounces for Simon Maccabaeus, and refers, as others have done, to a popular decree in his favour, declaring him "ruler and high priest forever" ("Orig. of Psalt.," p. 26). On this identification, Baethgen asks if it is probable that the singer should have taken his theme from a popular decree, and have transformed it (umgestempelt) into a Divine oath. It may be added that Simon was not a king, and that he was by birth a priest.
The second part of the psalm carries the King into the battlefield. He comes forth from the throne, where He sat at Jehovahs right hand, and now Jehovah stands at His right hand. The word rendered Lord in Psa_110:5 is never used of any but God, and it is best to take it so here, even though to do so involves the necessity of supposing a change in the subject either in Psa_110:6 or Psa_110:7, which latter verse can only refer to the Messiah. The destructive conflict described is said to take place "in the day of His wrath" - i.e., of Jehovahs. If this is strictly interpreted, the period intended is not that of "the day of Thine army," when by His priestly warriors the Priest-King wages a warfare among His enemies, which wins them to be His lovers, but that dread hour when He comes forth from His ascended glory to pronounce doom among the nations and to crush all opposition. Such a final apocalypse of the wrath of the Lamb is declared to us in clearer words, which may well be permitted to cast a light back on this psalm. {Rev_19:11} "He has crushed kings" is the perfect of prophetic certainty or intuition, the scene being so vividly bodied before the singer that he regards it as accomplished. "He shall judge" or give doom "among the nations,"-the future of pure prediction. Psa_110:6 b is capable of various renderings. It may be rendered as above, or the verb may be intransitive and the whole clause translated, It becomes full of corpses (so Delitzsch); or the word may be taken as an adjective, in which case the meaning would be the same as if it were an intransitive verb. "The head over a wide land" is also ambiguous. If "head" is taken as a collective noun, it means rulers. But it may be also regarded as referring to a person, the principal antagonist of the Messiah. This is the explanation of many of the older interpreters, who think of Death or "the prince of this world," but is too fanciful to be adopted.
Psa_110:7 is usually taken as depicting the King as pausing in His victorious pursuit of the flying foe to drink, like Gideons men, from the brook, and then with renewed vigour pressing on. But is not the idea of the Messiah needing refreshment in that final conflict somewhat harsh?-and may there not be here a certain desertion of the order of sequence, so that we are carried back to the time prior to the enthronement of the King? One is tempted to suggest the possibility of this closing verse being a full parallel with Php_2:7-9. Christ on the way to His throne drank of "waters of affliction," and precisely therefore is He "highly exalted."
The choice for every man is being crushed beneath His foot, or being exalted to sit with Him on His throne. "He that overeometh, to him will I give to sit down with Me on My throne, even as I also overcame, and am set down with My Father on His throne." It is better to sit on His throne than to be His footstool.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary1892 · Public DomainOn v1I. A Messianic prophecy.
INTRODUCTION
I. A Messianic prophecy.
Read full note →
1. From internal evidence.
2. From the unanimous consent of Jewish expositors.
3. From the testimony of Christ (Mat_22:41, &c.; Mar_12:35).
4. From the silence of the Pharisees (Luk_20:41).
5. From the witness of the Apostles (Act_2:34; 1Co_15:25; Heb_1:13).
6. And the Early Church (Justin Martyr, Tertull., Cyp., Chrys., &c.). II. Its Messianic character denied.
1. Ewald refers it to David.
2. Hitzig, &c., to a Maccabean priest. Without foundation, for
(1) Psa_110:1 can scarcely be applied to a mere man;
(2) Psa_110:4 could certainly not apply to David or any human priesthood. III. Of Davidic authorship.
1. From internal evidence.
2. Almost universal tradition.
3. Our Lord’s testimony.
THE SOVEREIGNTY OF CHRIST
(Psa_110:1 and last clause of Psa_110:2)
Our subject occupies a foremost place in the Old Testament. The first prediction (Gen_3:15) asserts it; the promise to Abraham (Gen_22:17) implies it; the destiny of Judah (Gen_49:10) involves it. It all but commences the Psalms
(2), which indeed teem with it (45; 72; 110, &c.). Prophecy proper opens with it (Isa_2:1-4), and closes with it (Luk_1:33).
Our Lord’s ministry was a proclamation of His Kingdom, but He did not reveal His own sovereignty till at the close. Then His sentiments are those of our text (Joh_17:2; Mat_25:31-32; Mat_28:8). Afterwards the glorious company of the Apostles (Act_2:33-34; Php_2:9; Eph_1:22-23), the goodly fellowship of the Prophets (Rev_19:16), the noble army of Martyrs (Polycarp: “How can I blaspheme my KING”), and the holy Church throughout all the world (Rev_7:9-12), acknowledge Him to be the King of glory.
I. Christ reigns by divine appointment. “The Lord said.” The Psalmist is admitted into the council chamber of the Trinity. There God the Father and God the Son occupy one throne (Eastern thrones are extended benches. “Sit on my throne at my right hand”—Schnurrer), and are in communion.
1. God assigns to Christ coequal authority. “At My right hand” (Psa_45:9; Mar_16:19; Eph_1:20-21).
2. God assigns to Christ coequal honour. “Sit” (Psa_29:10; 1Ki_1:46; 1Ki_2:19).
II. Christ reigns by divine right. “My Lord,” אַדֹנִי a divine name.
1. By an inherent divine fitness. His attributes of wisdom, justice, power, and goodness, qualify Him for universal monarchy.
2. By an essential divine prerogative. He has created all, He preserves and sustains all, He has redeemed all, therefore He has a claim on the obedience and fealty of all.
III. Christ reigns by a devout acknowledgment. “My Lord.” Christ’s monarchy is not elective, and therefore does not depend on fluctuating human opinions and passions; but, having been divinely established, His authority and fitness to rule have received ample recognition.
1. Kings in the political world have been proud to acknowledge their servitude to Him:—David, Constantine, Alfred, &c.
2. Kings in the world of scholarship and philosophy have submitted their giant intellects to His sway, and laid their conquests at His feet:—Origen, Bacon, &c.
3. Kings in the world of science have employed their genius and implements in widening His domain. Explorers, astronomers, &c.—Livingstone, Newton, Faraday, &c.
4. Kings in the world of morals, who have achieved conquests over human souls, have presented to Him their trophies, Philanthropists, missionaries.
5. Kings in the world of spirits acknowledge His royalty, and crown Him Lord of all. “Angels, principalities, and powers are made subject to Him.” Redeemed and glorified humanity casts its crowns before Him, and sings, ‘Worthy is the Lamb that was slain to receive power and riches, and wisdom and strength, and honour and glory and blessing.”
IV. Christ reigns over a disputed empire. “Rule Thou in the midst of Thine enemies.” There are countless multitudes who revel in the enjoyment of their Lord’s bounty, who, alas! deny His crown rights.
1. Christ reigns in the midst of infidel enemies. The Atheist, the Materialist, the Socialist, and the Unitarian all say, “We will not have this man to reign over us.”
2. Christ rules in the midst of a heathenism that is ignorant of or hostile to His claims. All idolatry, whether aesthetic like that of ancient Greece, or absurd and barbarous like the fetish worship of the modern Hottentot, or like the debasing idolatry of self, is an usurpation of His rights.
3. Christ rules in the midst of a devil-ridden and death-stricken world. Nevertheless, the words stand true (Psa_2:1-6). The usurpation of traitors is a standing witness to the rights of kings.
V. Christ reigns by the enforced service of His foes. “Until I make Thy foes Thy footstool.” All in His dominions, whether willingly or unwillingly, are constrained to subserve His interests.
1. Tacitly.
(1.) Infidelity serves Him by its inability to satisfy the cravings of the human heart. Man cries out for God. Infidelity says, “No God,” and drives man to Him who said, “He that hath seen Me hath seen the Father.” Man cries out for immortality. Infidelity says, “No hereafter,” and compels man to go to Him who has “the words of eternal life.” Infidelity has no moral guide, and thus sends man to Him who has given “an example that we should do as He has done.” Infidelity has no solace for man’s remorse and sorrow, and thus drives man to Him who alone can give peace through purity. Atheism serves him by trying to repress man’s instincts for God, which effort can only intensify those instincts, and send men to Him who alone can satisfy them. Pantheism serves him by its doctrine of the divine presence in the universe, and sends men to Christ, who alone can reveal that presence, and bring man into its conscious fellowship. Unitarianism serves him by maintaining the Divine Fatherhood and the perfect humanity, and sends men to Christ’s Godhood, which can alone explain the perfection of His humanity, and bring the prodigal back to his Father’s arms.
(2.) Idolatry serves Him, inasmuch as it is the parent of ignorance, vice, and superstition, and creates in the human heart a craving after the wisdom, holiness, and moral light and power, which are derived from Him alone.
(3.) Selfishness and sin serve Him, because, in spite of their fascinating seductions, men see that underneath them lie debasement, ruin, death.
(4.) Yes, even the devil, wary though he is, serves Him. His hard service and his fearful wages drive men to Him whose yoke is easy, and whose burden is light, and who gives a hundredfold in this present world, and in the world to come life everlasting.
(5.) And death serves Him, for it carries into His presence His servants, and removes all impediments to their perfect service.
2. Explicitly. Testimonies to Christ’s supremacy, from those least disposed to acknowledge it, show that Christ reigns, and that His enemies have become the support of His feet.
(1.) Paganism sends its testimony through Julian, “O Galilean, thou hast conquered.”
(2.) Devils. (Mar_1:23-26.)
(3.) Atheism. “The most valuable part of the effect on the character which Christianity has produced by holding up, in a divine person, a standard for excellence, and a model for imitation, is available even to the absolute unbeliever, and can never be lost to humanity. It is the God incarnate more than the God of the Jew or of nature, who, being idealised, has taken so great and salutary a hold on the human mind. And whatever else may be taken away from us by rational criticism, Christ is still left, a unique figure.”—J. S. Mill.
(4.) Rationalism, Kant says He is “the union between the human and the divine.” Strauss speaks of Him as the “highest object we can possibly imagine with respect to religion, the Being without whose presence in the mind perfect piety is impossible.” Renan exclaims, “Rest now in thy glory, noble initiator; thy work is completed, thy divinity is established; fear no more to see the edifice of thy efforts crumble through a flaw.… For thousands of years the world will extol thee … a thousand times more living, a thousand times more loved, since thy death.… Thou wilt become to such a degree the corner-stone of humanity, that to tear thy name from this world would be to shake it to its foundations. Between thee and God men will no longer distinguish.” Lecky says that Christianity has presented “an ideal character which, through all the changes of eighteen centuries, has inspired the hearts of men with an impassioned love, and has shown itself capable of acting on all nations, ages, temperaments, and conditions … has done more to regenerate and soften mankind than all the disquisitions of philosophers, and all the exhortations of moralists.”
(5.) Pantheism. Spinosa thought Him “the best and truest symbol of heavenly wisdom, or ideal perfection.”
(6.) Selfishness. Napoleon: “Alexander, Cæsar, and myself, founded great empires; but upon what? Force. Jesus alone founded His empire upon love and to this day millions would die for Him. I know man; Jesus Christ was more than man.”
VI. Christ will reign over an un-disputed universe. This is the sense of our text. The prophets, without a dissentient voice, predicted this. Christ Himself foreshadowed it. The souls under the altar groan for it. The Universal Church waits for it.
“What successes did the Jews anticipate from their Messiah? The wildest dreams of their rabbis have been far exceeded. Has not Jesus conquered Europe, and changed its name into Christendom? All countries that refuse the Cross wither.… And the time will come when the vast communities and countless myriads of America and Australia, looking upon Europe as Europe now looks upon Greece, and wondering how small a space could have achieved such mighty deeds, will still find music in the songs of Zion, and still seek solace in the parables of Galilee.”—B. Disraeli.
THE ROYAL ARMY
(Psa_110:2, clause 1, and Psa_110:3)
This is a vivid sketch of the Church and its prerogatives, inserted in the midst of the king’s coronation hymn. What is this but a foreshadowing of the union between Christ and His people. In Psa_110:1, Christ is glorified with “the glory which He had with the Father before the world was.” In Psa_110:2-3, that glory “He gives them.” In Psa_110:4, He is a priest; in Psa_110:3, His people are arrayed in sacerdotal robes. The influence of Christ’s character on the world is to quicken and refresh it; so here His people are as the dew. Christ’s years do not fail; so here His people are endowed with perennial youth, and out of their midst the “rod of His strength” goes forth.”
I. Church weapons. “The Lord shall send the rod of thy strength out of Zion.” The King first equips His chosen ones, and then sends them forth to war. The rod of Christ’s strength may be any one or all of those points of Zion’s panoply catalogued in Ephesians 6. The girdle of truth, the breastplate of righteousness, the sandal of peace, the shield of faith, the helmet of salvation, and the sword of the Spirit. In vain does the Church go forth when unprovided with them. Notice these weapons are—1, Of divine manufacture; 2, Of tried temper; 3, Of invincible strength; 4, Of irresistible power.
II. Church character. Threefold—
1. The Church belongs to Christ. “Thy people.”
(1.) By the terms of the everlasting covenant.
(2.) By the redemption of the Cross.
(3.) By His own declaration, “My Church.” (Joh_17:6-10.)
(4.) By its own free consent. (Rom_14:8.)
2. The Church is of priestly dignity. “In the beauties,” lit. robes, “of holiness.” (2Ch_20:21; Psa_29:2; Exo_28:2.) The splendid vestments were symbolical of the majesty, purity, and power of sacerdotal service. The fitness of this character is seen from the fact that the Church follows the royal priest. (Cf. Psa_110:1; Psa_110:4.)
(1.) The quality of this priesthood is like that of the great high priest, royal. (1Pe_2:5; Rev_1:6.)
(2.) The functions of this priesthood are—(a.) Sacrificial, not however expiatory, but eucharistic. (Rom_12:1; 1Pe_2:5); and (b.) Intercessory. (Php_4:6, &c.)
(3.) The appearance of this priesthood is beautiful. Everything in God’s world is beautiful. It is fitting, therefore, that His people should be so. The Church is a bride adorned with her jewels. She is called to cultivate not only purity but grace. And thus here the gorgeous vesture of the Jewish priest is a fit emblem of his beauty and attractiveness who has “put on the Lord Jesus Christ.”
3. The Church is ever youthful. “Youth” here means young men. Christ’s followers possess the secret of perpetual youth.
(1.) Individually Time, work, and strife, may age the outer man, but they cannot touch the spirit, that is renewed continually day by day. (Isa_40:30-31; 2Co_4:6.) That continues fresh and vigorous through wrinkles and material decay.
(2.) Collectively. The Church was never more mighty in her numbers and in her influence than she is in this the 19th century of her history. Human institutions fail from internal weakness, or for the want of external support, and lose their influence in the lapse of years. Not so with Christ’s people. “They flourish in perpetual youth,” and “go from strength to strength.”
III. Church spirit. “My people shall be willing.” It is not without significance that נְדָבָה willingness, or free-will offerings, is derived from נָדָב prince, or noble one. Hence the Christian esprit de corps is
1. Unmercenary. Christ’s people are actuated by no sordid motives. The reward before them is splendid if they win, but their all-absorbing aim is to “please Him who called them to be soldiers.”
2. Unconstrained. Christ’s soldiers are volunteers. They are called, but they may disobey. They may enlist, but are at liberty to retire.
3. Free by a glad surrender of the will. “If any man will come after Me, let him take up his cross and follow Me.”
4. Princely; and princely because free. The spirit of willing consecration raises these priests into “kings unto God.” As the servants of kings are noble, and as the suzerainties of emperors are governed by monarchs, so is the follower of the King of kings and Lord of lords a “prince with God.”
IV. Church opportunity. “In the day of thy power.” There are two interpretations of this expression. “The day of thine own might;” and “the day when thou dost muster thy forces and set them in battle array.” The text in its present application implies both, for they are both characteristic features of the Gospel dispensation. The spectators of Christ’s miracles were amazed at the mighty power of God. (Luk_9:43.) Christ’s promise was that His Church should receive power then, and when He who is the power of God should “ascend far above all principalities and power and might” (Eph_1:21). Then He strengthened His disciples “according to His glorious power,” and made their faith stand “by the power of God.” Thus the Church is made strong “in the Lord, and in the power of His might.” “The kingdom of God is not in word but in power.” What is this but to prove that Church opportunities are ever present. Let her not wait then in indolence for special outpourings of the Spirit, but be faithful to the power she already has. Christ is the same in power “to-day, yesterday, and for ever,” and is with the Church alway; and every day is the Church under marching orders for expeditions against her foes.
V. Church influence. “From the womb of the morning thou hast the dew of thy youth.”
1. Abundant. It covers the whole earth. Every nation, rank, and order of intelligence have felt its power.
2. Marvellous. The influence of Christianity has never been, and can never be, accounted for by natural hypotheses. Its only explanation is that, like its Divine Author, it “proceeded forth and came from God.”
3. Refreshing. It pours new life into dead humanity, and culture and civilisation follow in its train. The desert under its influence rejoices and blossoms like the rose, and becomes as the garden of the Lord. Contrast the world eighteen hundred years ago with what it is to-day. Fiji fifty years ago.
4. Gentle. Not with the force of arms or pride of learning. Yet before it tyranny, serfdom, and superstition flee.
Concerning its influence as a whole, hear the words of an impartial witness: “By the confession of all parties, the Christian religion was designed to be a religion of philanthropy; and love was represented as the distinctive test or characteristic of its members. As a matter of fact, it has probably done more to quicken the affection of mankind, to promote piety, to create a pure and merciful ideal, than any other influence that has ever acted on the world.” (Lecky’s “Rationalism,” vol. i. p. 358.)
THE ORDER OF MELCHIZEDEK
(Psa_110:4)
No character has been more fruitful of speculation than that of Melchizedek. Some have conjectured that he was a theophany of Christ or the Holy Ghost. The Gnostics considered him an œon or a man formed before the creation out of spiritual matter. Origen said he was an angel. Others, Ham, Shem, Arphaxad, or Job. With theories we are not concerned. The fact before us is that Messiah is a priest after the order of Melchizedek, and that His appointment is held from God.
I. Christ is a priest after the order of Melchizedek.
1. That order was unique.
(1.) In its loneliness, Melchizedek stood alone. Other priests sacrificed to idols or the powers of nature; he to the “Most High God.” He was the one true priest before the Mosaic dispensation. Christ is the one true priest after it, and He stands alone. “One mediator.” No other order but His is found in the New Testament, or is now possible, or necessary.
(2.) In that it was underived and untransmitted. Melchizedek did not follow, nor was he succeeded by, a priestly line. So Christ’s priesthood is “not after the order of a carnal commandment;” nor does it “pass over to another.”
(3.) In its efficacy. The priesthoods contemporaneous with Melchizedek were founded on superstition; his only on divine revelation. So all other priesthoods but that of Christ are now effete or vain. His alone is efficacious.
2. That order was righteous. His very name “King of righteousness” is significant of that. But in a far more real and valuable sense is this so with Christ.
(1.) He is absolutely righteous in Himself. He of all the sons of men alone could say, “Which of you convinceth Me of sin?” As such He was predicted (Isa_53:11; Jer_23:5). As such He was by the confession of both friends and foes (Luk_23:4; 1Pe_2:23).
(2.) As the King of righteousness, He makes His subjects righteous (Isa_53:11). By cleansing away their unrighteousness and imparting his Holy Spirit, and encouraging and directing their holy lives.
3. That order was peaceful. He was “King of Salem which is King of peace.” In this the order was a strong contrast to the order of Baal, and indeed to the warlike sons of Aaron. Not more so does the priesthood of Christ contrast with the arrogant assumptions, worldly ambitions, devilish craft, and cruel persecutions of the orders of paganism and Rome. Christ is
(1) absolutely peaceful in Himself. As such He was predicted and acknowledged. “The Prince of peace.” “He shall not cry,” &c.
(2) As King of peace Christ gives peace, promotes it, and reigns over peaceful subjects. “My peace I leave with you,” &c. “Blessed are the peacemakers,” &c. “The fruit of the Spirit is … peace.”
4. That order was royal. He was king as well as priest. So is Christ a “priest upon His throne.” These two orders are seldom found united. Once when a king arrogated priestly functions he was smitten with leprosy. Terrible calamities have invariably resulted when political power has been wielded by sacerdotal hands. But in Christ their union is an unmixed blessing. Why? Because Christ’s royalty is based upon the great offering of Himself, whereas other priestly rules have invariably been founded on arrogant assumptions without corresponding service. Christ rules from His Cross: “I, if I be lifted up,” &c. And adoring Christendom says, “Thou art the King of glory, O Christ,” because “when Thou hadst overcome the sharpness of death Thou didst open the kingdom of heaven to all believers.”
5. That order was superior.
(1.) In its antiquity. It was before the authorised priesthood of Aaron. So Christ is “the Lamb slain from before the foundation of the world.”
(2.) In its perpetuity. “For ever.” Christ “continueth ever,” and “ever liveth to make intercession.”
(3.) In its universality. Heathen priests sacrificed for their particular tribes; Aaron’s priesthood was for the Jews; but Melchizedek offered for Abraham, and also for the Gentiles among whom he lived. So Christ is “a propitiation for our sins, and not for ours only, but also for the sins of the whole world.”
II. Christ’s appointment to this priesthood is held under Divine authority. “The Lord hath sworn, and will not repent.” Persons occupying important offices must show their credentials; kings, their insignia; ambassadors, their letters patent; Christians, their holy life. So we demand from priestly pretenders their authority. In vain do we seek these warrants from any priest but the Son of God. He holds office, not by a transitory and human commission, but by the perpetual oath of God. And His credentials are “His hands, His feet, His side.”
IN CONCLUSION. “To-day we need these truths.… And thank God we can believe that for every modern perplexity the blessed old words carry the same strength and consolation. If kings seem to have perished from among men, if authorities are dying out, and there are no names of power that can rally the world—yet there is a Sovereign. If old institutions are crumbling, and must still further decay ere the site for a noble structure be cleared,” Christ’s altar and Christ’s throne remain. “If priest be on some lips a name of superstitious folly, and on others a synonym for all that is despised and effete in religion, yet this Priest abideth for ever, the guide and the hope for the history of humanity and for the individual spirit.”—Maclaren.
CHRIST’S TRIUMPH OVER TYRANNY
(Psa_110:5-6)
The union between the Father and the Son is still sustained. In Psa_110:1, the Father gives the Son authority. In 2 and 3, followers. In the verses before us, He helps Him to conquer, and sustains Him in His rule. Notice—
I. That all tyranny is the foe of Christ. “Kings.”
1. All political tyranny. Despots of whatever denomination are enemies of Christ, whether their tyranny take the form of oligarchy, monarchy, aristocracy, or mobocracy; wherever freedom is repressed, and wrong perpetuated under the name of law or no law, there is the seat of Christ’s war.
2. All social tyranny. The tyranny exercised by the ascendant caste, whether noble, or middle, or working class. Sometimes the rich oppress the poor; sometimes the poor, the rich. Now it is the squire who tramples on the peasant, now the peasant who sets the squire’s ricks on fire. Fashion tyrannises, and so does institutionalism. But one and all are foes of Christ.
3. All domestic tyranny, whether exercised by parents over children, guardians over wards, yes, and children over parents, which crushes or restrains the free play of domestic virtue or affection or action, is in irreconcileable antagonism to Christ. When the parent forces the child to wrong its conscience or deny its God, or when the child brings its parent’s head with sorrow to the grave, both are calling down upon themselves sure vengeance. When masters oppress their servants, yes, and when servants, getting as they sometimes do the upper-hand, oppress their employers, they proclaim themselves the enemies of Christ.
4. All spiritual tyranny. All priestcraft, ancient or modern, heathen, Romish, or Anglican. All forces, whether they proceed from politics, literature, science, or religion; all inquisitions employed for the purpose of shackling the human mind, or terrorising over the human fears, or violating the sanctities of the human heart, all are the antagonists of Christ.
5. All moral tyranny (2Ti_2:26).
II. All tyranny is subject to the wrath of Christ.
1. Because of His own inherent righteousness. He, the King of men, does not break the bruised reed, &c., and He will not permit them who wield His delegated authority to do so.
2. Because His government is based upon the freedom of the subject. All His great blessings are free. The great end of His coming was to make men free. The great legacy He bequeathed to man is the “freedom of sons.” His express command is that man should “stand fast in liberty.” Any attempt, therefore, to unsettle or overthrow this foundation principle does and must excite His righteous indignation.
3. Because the well-being of man, the creature whom He loves and has taken into his own brotherhood, can only be maintained by political, social, domestic, and religious liberty. Of what value are national institutions unless man as man is free to enjoy them? Of what use are spiritual blessings if enforced on unwilling minds? Where is the benefit of domestic blessings if doled out or enforced by the iron rule of a despot? The only bond which keeps society together is the liberty of its individual members; and moral tyranny destroys the soul. Despotism is the upas blight which has ruined more institutions and more men than any other evil that has ever issued from hell. And therefore does it excite the anger of Christ.
III. All tyranny will be destroyed by Christ. “Shall strike through kings … fill the places with dead bodies. He shall wound the head over many countries.”
1. Christ’s policy in the past, is a promise, of what it will be in all time to come. Every species of despotism has been destroyed by Him. Autocracy in those terrible oriental and western tyrannies which have left behind them but the phantom of a name. Egypt, Assyria, Babylon, Persia, Rome, have all been destroyed by the “stone cut out of the mountain without hands;” Democratic tyranny in the overthrow of the republics of Greece and Rome, and the bloody rule and bloody end of French socialism; intellectual despotism in the extirpation of an overweening philosophy and a no less overweening priesthood. Domestic tyranny in those nations where women were but chattels and slaves of less account than beasts. Moral slavery in his subjection of “him who has the power of death which is the devil.” All these despotisms seek to revive and propagate themselves today, but let them be assured that, as sure as Christ lives and reigns, their doom is sealed.
2. Christ’s policy is pursued for the benefit of humanity at large. All souls are on an equality before Christ. They have all shared a common creation and a common redemption. Heaven is not imposed upon by coronets and thrones. All mankind have crown rights, and woe to those who injure them. Those who do so must and will be removed. The tyrant must be hurled from his throne before the subject can breathe the free air of liberty. Pharaoh must be engulfed, that Israel may pursue her path of progress.
3. Christ’s policy presents an alternative. Despots may cease to be despots, tyrants may cease to oppress. Those guiltless of the crime will not then inherit the curse.
IV. All tyranny will be supplanted by Christ. Tyranny is better than anarchy. But, having destroyed the tyrant, Christ assumes His sceptre and His throne, and reigns over a divinely-liberated people. “He shall judge among the heathen.” “On His head are many crowns.” Christ’s right and fitness to rule may be judged by what that rule when acknowledged has achieved.
1. The Christian Sabbath, the great barrier to the tyranny of toil.
2. The Bible, the grand charter of moral freedom.
3. Liberty for the soul from Satan’s power.
4. Liberty of thought.
5. Liberty, equality, and fraternity for all; for woman, for the child, and for the slave, for “One is your Master; even Christ, and all ye are brethren.
Men and brethren—(i.) Prize your freedom, and let no man entangle you again in the yoke of bondage. (ii.) Thank Christ for your freedom. It is He who has made you free. (iii.) Employ that freedom in Christ’s service, that is, in making others free.
CHRIST REFRESHING HIMSELF
(Psa_110:7)
The picture is that of the conqueror pursuing his foes, and partaking of momentary refreshment at some wayside brook; then in the strength of that refreshment pursuing his joyful and victorious way. The scene is typical of those encouragements which are His support who is contending for rightful and universal empire.
I. The Divine refreshment. “He shall drink of the brook in the way.”
1. Christ is encouraged by the sense of His Father’s approval. The kingdom for which He fights is His Father’s gift (Psa_2:8). In fighting for it He always does the things which please Him. In the hottest conflict He is cheered by the voice from heaven: “This is My beloved Son in whom I am well pleased (Joh_10:17).
2. Christ is encouraged by the justice of His cause and the beneficence of His work. Those engaged in selfish projects have to look away from the work for encouragement. Those who know they are working for the bettering of the world can afford to despise obloquy and persecution. Christ knows that His work through crosses and conflicts will end in the regeneration of the world. He “sees of the travail of His soul and is satisfied.”
3. Christ is encouraged by the enthusiasm of His followers. Around no other name do such affections cluster, and behind no other banner do such earnestness and determination range. “Alexander,” remarked the great Napoleon, “Cæsar, and myself have founded empires. But upon what do we rest the creations of our genius? Upon force. Jesus Christ alone founded His empire upon love; and at this moment millions of men would die for Him. I die before my time, and my body will be given back to the earth to become food for worms. Such is the fate of him who has been called the great Napoleon. What an abyss between my deep misery and the eternal kingdom of Christ, which is proclaimed, loved, and adored, and which is extended over the whole earth?”
4. Christ is encouraged by the conquests He has already achieved, and by the certain triumphs which yet await Him. Behind is the cross, around is His redeemed and adoring Church, and onward is the millennium. (Heb_12:2; Isa_42:4.) “I, if I be lifted up, will draw all men unto Me.” All His past victories are prophetic of His success in time to come. Witness the trophies of the Cross in the first three centuries. Witness what it is doing in the realms of infidelity and heathenism to-day. On Himself He builds this Church which “triumphs o’er the gates of hell.”
II. The consequence of that refreshment. Invigorated and encouraged the conqueror pursues his path to victory. “Therefore shall He lift up His head.”
1. Christ’s conquests are progressive. He does not complete His work at once. His work in the world is gradual and growing. Having achieved one success, He passes on to another, and will do so till “every knee shall bow, and every tongue confess that He is LORD.”
2. Christ’s conquests are permanent. That is to say, no hostile power shall ever win them back again. “They shall never perish.” True, His subjects may revolt. They may say, “We will not have this King to reign over us.” But they resign the fealty to Christ by their own free-will, and not by any power of the adversary. Then they become Christ’s enemies, and, if they will not let Him win them back again, in their destruction He displays His glorious power.
3. Christ’s conquests are glorious.
(1.) Christ lifts up His head over redeemed and consecrated souls. To conquer inert matter and to sway blind forces were easy work for Omnipotence. But to convince the intellect, subdue the will, invite the affections and draw out the forces of the life, this is glorious indeed.
(2.) Christ lifts up His head over the defeated and destroyed powers whose energies have been inimical to the interests of heaven and earth. The joy which was set before Him, and for which He endured the cross and despised the shame, was victory over the devil, sin, the world, and death. These He has vanquished. Sin has no more dominion over His people. They have the faith He gives, and have overcome the world, and through Him they can now say, “O grave, where is thy victory? O death, where is thy sting?”
4. Christ’s conquests will have an end. The time will come when Christ shall lift up His head over a regenerated universe. When all His enemies shall be subdued under His feet then (1Co_15:24-28.)
Learn (i.) That all the sources of the Saviour’s encouragement are ours. (ii.) That if we are faithful we shall participate in His final triumph and share His throne.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible1900 · Public DomainOn v1We have here the very heart of the Christian…
Psa 110:2
We have here the very heart of the Christian character set forth as being willing consecration; then we have the work which Christian men have to do, and the spirit in which they are to do it, expressed in that metaphor of their priestly attire; and then we have their refreshing and quickening influence upon the world.
Read full note →
I. The subjects of the Priest-King are willing soldiers. In accordance with the warlike tone of the whole Psalm, our text describes the subjects as an army. The King is going forth to conquest. But He goes not alone. Behind him come His faithful followers, all pressing on with willing hearts and high courage. Then (1) the warfare which He wages is one not confined to Him. (2) That warfare is shared in by all the subjects. It is a levy en masse—an armed nation. (3) There are no mercenaries in these ranks, no pressed men. The soldiers are all volunteers. "Thy people shall be willing." (4) The soldiers are not only marked by glad obedience, but that obedience rests upon the sacrifice of themselves. This glad submission has come from self-consecration and surrender. (5) By a natural transition, the word "willing" comes to mean "free," and also "noble." The willing service which rests upon glad consecration raises him who renders it to true freedom and dominion. The Prince’s servants are every other person’s masters.
II. The soldiers are priests. "The beauties of holiness" is a frequent phrase for the sacerdotal garments, the holy, festal attire of the priests of the Lord. The conquering King whom the Psalm hymns is a Priest for ever; and He is followed by an army of priests. (1) Mark now the warfare which we have to wage is the same as the priestly service which we have to render. The conflict is with our own sin and evil; the sacrifice we have to offer is ourselves. (2) The great power which we Christian men are to wield in our loving warfare is character. (3) The image suggests the spirit in which our priestly warfare is to be waged. We are to be soldier-priests, strong and gentle, like the ideal of those knights of old, who were both, and bore the cross on shield, and helmet, and sword-hilt.
III. The soldier-priests are as dew upon the earth. We have here: (1) A picture of the army as a band of youthful warriors. He who has fellowship with God and lives in the constant reception of the supernatural life and grace which comes from Jesus Christ possesses the secret of perpetual youth. (2) The lovely emblem of the dew as applied to Christ’s servants. It is as a symbol of the refreshing which a weary world will receive from the conquests and presence of the King and His host that they are likened to the glittering morning dew.
A. Maclaren, Sermons Preached in Manchester, 3rd series, p. 321.
I. Consider what is meant by the expression that Christ’s people are a willing people. (1) This indicates that a vast change has been made upon them, for there is no man naturally inclined to follow and to obey the Saviour. (2) The willingness which is here spoken of is not to be regarded as a mere point of doctrinal theology, but as a great practical reality. A willing people is a people willing for whatever is Christ’s will, because they love Him and trust Him.
II. Notice the decorations of Christ’s people. "They appear in the beauties of holiness." Holiness is the peculiar and indispensable mark of Christ’s people, and that which distinguishes them as His. The holy man, besides having all the distinguishing qualities of the good man, is one who loathes all impurity in thought, or speech, or conduct. When Christ’s people are said to be clothed with the beauties of holiness, this implies that they are not only characterised by their outward conformity to the law of God, but that they seek to have the whole frame of the heart—every thought, every feeling, every breathing of the soul—regulated by God’s holy will.
III. Notice what is here said respecting the number of Christ’s followers. "They are as the dewdrops from the womb of the morning." This Psalm describes Messiah’s triumphs over all His enemies. These shall not be completed until the morning of the Resurrection. Then it will be that this beautiful prophecy shall have its full accomplishment.
IV. Notice the way and time in which sinners are made Christ’s willing followers. It is in the day of His power. (1) As to the way of it. Not by the power of eloquence of man, but by the Spirit of the Lord, are the rebels subdued, and the unholy sanctified. Christ administers His government not so much by terror as by love. (2) As to the time at which Christ makes His people willing. It is the day of His power. Christ, indeed, has always the same power; but there are special seasons for the special exercise of it.
V. Observe how all these things redound to the glory of Christ.
A. D. Davidson, Lectures and Sermons, p. 66.
References: Psa 110:3.—Spurgeon, Sermons, vol. ii., No. 74; Clergyman’s Magazine, vol. v., p. 104; Homiletic Quarterly, vol. iv., p. 130; G. Brooks, Outlines of Sermons, p. 397; J. Vaughan, Children’s Sermons, 1875, p. 132; A. Pope, Thursday Penny Pulpit, vol. xvi., p. 37.
Psa 110:3
I. Everything young and fresh, everything bright and smiling, everything buoyant and happy, may be traced to the perpetual youth of Godhead, which streams forth for ever and ever, impregnating all receptive souls and substances with its own quality. Every babe, and every spring, and every new morning are world-types of the everlasting youth of our God. "Jesus Christ the same yesterday, and today, and for ever." The eternal yesterday saw Him young; He is young today; His energies will abide unimpaired and young for ever. The late children of time still call Him "the holy Child Jesus."
II. Through His youth heaven abides young. The eternity of heaven will but perfect the youth of its first morning. Every heir of heaven, on being born from death into blessed primitive eternity, finds it morning.
III. Though Jesus appeared in our nature expressly to bear our sins and sorrows, yet both friends and enemies were impressed with the energy and originality of His character, two unquestionable signs of youth. He spake as One who saw the old creation with young eyes, and as One who felt the poetic relation between all things and man. His last discourse was the freshest, the sweetest, and the youngest.
IV. All who love Him shall shine forth in His kingdom in the glory of perpetual youth, "as the sun for ever and ever." Trust Him, love Him, abide in Him, and the energy and freshness of His life shall spring up in the heart of your heart. Embrace Jesus, and you will find all the beauties of holiness; they abide in Him, in the Divinity of their youth, for ever.
J. Pulsford, Quiet Hours, p. 270.
References: Psalm 110— E. Bickersteth, Homiletic Quarterly, vol. v., p. 84; W. H. Simcox, Expositor, 3rd series, vol. i.; Good Words, 1877, p. 274. Psa 111:9.— Spurgeon, Morning by Morning, p. 239. Psa 111:10.— Preacher’s Lantern, vol. iv., p. 506.
Psa 110:4
Set apart from before all worlds for His priestly work, Christ in due time occupied His office. Consider Him in His wonderful exercise of its functions, which are threefold: to sacrifice, to intercede, to bless.
I. What a sacrifice was that when the sacrificer and the victim met in one and the same Person! His amazing endurance cast into the scales of Divine justice an equivalent, a more than equivalent, for the punishment of every sin of every sinner of every generation. That one vast sacrifice outweighed it all.
II. But great as was the sacrifice, the Apostle St. Paul leads us to the thought that the intercession was greater still: "For if while we were enemies we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved by His life," etc.; that is, by His intercession which He lives to make.
III. Christ in His priestly office is appointed to bless. Our better Melchizedek is gone in, in His human form, "into the true tabernacle, which the Lord pitched, and not man;" a little space He tarries for His Church’s sake within the veil; and presently we shall behold Him coming forth in His perfect beauty: and standing on the clouds of heaven, at the portals of glory, He will pronounce benediction on His Church.
J. Vaughan, Fifty Sermons, 2nd series, p. 29.
References: Psa 110:4.—Homiletic Magazine, vol. ix., p. 75; G. Brooks, Outlines of Sermons, p. 398.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
F. W. Grant1903 · Public DomainOn v1The confirmation of the King-Priest.
The confirmation of the King-Priest.
A psalm of David.
Read full note →
The second psalm here is the answer of Jehovah to this humbled One, establishing Him as King and Priest together, after the order of Melchizedek, and with a prophecy of the revival of Israel under Him; and the subjection of enemies. There are but seven verses, and which follow the general septenary pattern of 4 (3+1) +3; except that these portions seem to be more emphasized than usual, so as to divide the whole into three equal parts of equal value.
1. The first three verses speak of Jehovah’s King. But He is not yet actually enthroned. Like David himself, but whose Lord He really is, He has His time of rejection and even banishment. But unlike David, and completely in opposition to the thought of a reference in it to the Israelitish throne as the "throne of Jehovah" (1Ch 29:23), it is precisely in this time of His rejection that He sits at the right hand of Jehovah. It is an Old Testament hint which the New Testament clearly unfolds for us. The place is heavenly, not earthly: "He was received up into heaven, and sat on the right hand of God." (Mar 16:19). It is further developed by the Lord Himself in His address to Laodicea (Rev 3:21), where, distinguishing it from the human throne which He will by and by take, and which He will share with others, He speaks of having overcome, and sitting down with His Father upon His throne.
This defines for us the Christian interval in which we are, and which we must not expect to find more than hinted at in the Old Testament scriptures.
Jehovah acts in due time for His King, who waits in entire dependence upon Him for the day in which His enemies are to be made His footstool. Then Jehovah will send the rod of Messiah’s power out of Zion; the seat of His kingdom; setting Him there in the midst of a hostile world, then to be quickly reduced to subjection. And as when He comes from heaven His heavenly people exchange their bridal festivities for militant array, and come with Him, -so now that He is in Zion He gathers Israel first around Himself. It is the day of His might, and they are now, as they were not hitherto, all of ready heart. They are newborn children of the dawning day, in the beauties of holiness every one; and for Christ, in the tender sympathy (as I take it) which unites Him to His people, like the dew of His own youth. As Paul could say, "Now I live, if ye stand fast in the Lord," so the immortal Life, as it were, renews itself in the vigor of His people.
2. And this leads naturally to another view of the Person addressed, besides that of King. He is the King-Priest, the One who goes in to God in man’s behalf, and presents for him the acceptable sacrifice. Here again God bears witness to Him, and here indeed all the fullness of the divine heart comes out. He knows the importance of this for us; He knows, too, how slow and unbelieving we are in the reception of His grace. Hence He not only speaks, -He swears: "Jehovah has sworn; and will not repent: Thou art a priest for ever after the order of Melchizedek."
The apostle has given us the full significance of this, and from the Christian side, in the epistle to the Hebrews. Here is not the place for any proper investigation of it. It is one of many proofs that for Israel also the predicted blessing could not come through the Levitical rites or priesthood, instituted by the law, but through a glorious Person ordained to an eternal priesthood. The sacrifice -which a priest implies -is not, however, brought before us here. But we see that the King needed for them cannot be only King, -that He cannot commit the work of atonement to other hands than His own. Only by atonement can He be true "King of righteousness" (Melchizedek) and bless the children of Abraham as he to whom Abraham had given tithes had blessed the father.
3. Priestly work is not otherwise before us in this psalm; while the day of wrath it is that is earnestly pressed. The fifth and sixth verses do not seem to be the action of the King Himself, but of God as the Sovereign Lord (Adonai) in His behalf, according to the character of the psalm as a whole. It is God who sets His foes as a footstool for His feet; which does not lose sight any more than this does of His own activity. But the heavenly and earthly thrones are now and henceforth in complete concord; and here, throughout, the ways are the ways of God, with which in the last verse once more the Conqueror is shown to be in full accord.
Thus "the Lord is at Thy right hand" would not be the repetition of the thought in the first verse, but the converse; and the divine anger is at the rejection of the Object of divine delight. The head over a wide country would seem to be Gog (Eze 38:1-23), as has been often noticed, inasmuch as it is not the descent from heaven that is in view, as in Rev 19:1-21, but the rod going forth from Zion.
The last verse shows us, in figurative language, the secret of the King’s success. He drinks of the brook in the way, taking Himself the divine refreshment, the stream of living water, of which, though provided for all, the kings of the earth have so little availed themselves. Thus is He, as having the mind of the Spirit, in full unhindered fellowship with the ways of God, -Himself, indeed, being as we know the centre of them.
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
Alexander MacLaren1905 · Public DomainOn v3
Psalms
SOLDIER PRIESTS
Read full note →
Psa 110:3.
It is no part of my present purpose to establish the reference of this psalm to our Lord. We have Christ’s own authority for that.
It does not seem to be typical-that is to say, it does not appear to have had a lower application to a king of Israel who was a shadow of the true monarch, but rather to refer only to the coming Sovereign, whom David was helped to discern, indeed, by his own regal office, but whose office and character, as here set forth, far surpass anything belonging to him or to his dynasty. The attributes of the King, the union in His case of the royal and priestly dignities, His seat at the right hand of God, His acknowledged supremacy over the greatest Jewish ruler, who here calls him ‘my Lord,’ His eternal dominion, His conquest of many nations, and His lifting up of His head in triumphant rule that knows no end-all these characteristics seem to forbid the possibility of a double reference, and to demand the acknowledgment of a distinct and exclusive prophecy of Christ.
Taking that for granted without more words, it strikes one as remarkable that this description of the subjects of the Priest-King should be thus imbedded in the very heart of the grand portraiture of the monarch Himself. It is the anticipation of the profound New Testament thought of the unity of Christ and His Church. By simple faith a union is brought about so close and intimate that all His is theirs, and the picture of His glory is incomplete without the vision of ‘the Church, which is His body, the fulness of Him that filleth all in all.’ Therefore, between the word of God which elevates Him to His right hand, and the oath of God which consecrates Him a priest for ever, is this description of the army of the King.
The full force of the words will, I hope, appear as we advance. For the present it will be enough to say that there are really in our text three co-ordinate clauses, all descriptive of the subjects of the monarch, regarded as a band of warriors-and that the main ideas are these:-the subjects are willing soldiers; the soldiers are priests; the priest-soldiers are as dew upon the earth. Or, in other words, we have here the very heart of the Christian character set forth as being willing consecration; then we have the work which Christian men have to do, and the spirit in which they are to do it, expressed in that metaphor of their priestly attire; and then we have their refreshing and quickening influence upon the world.
I. The subjects of the Priest-King are willing soldiers.
In accordance with the warlike tone of the whole psalm, our text describes the subjects as an army. That military metaphor comes out more clearly when we attach the true meaning to the words, ‘in the day of Thy power.’ The word rendered, and rightly rendered, ‘power,’ has the same ambiguity which that word has in the English of the date of our translation, and for a century later, as you may find in Shakespeare and Milton, who both used it in the sense of ‘army.’ Singularly enough we do not employ ‘powers’ in that meaning, but we do another word which means the same thing-and talk of ‘forces,’ meaning thereby ‘troops.’ By the way, what a melancholy sign it is of the predominance of that infernal military spirit, that it should have so leavened language, that the ‘forces’ of a nation means its soldiers, its embattled energies turned to the work of destruction. But the phrase is so used here. ‘The day of Thy power’ is not a mere synonym for ‘the time of Thy might,’ but means specifically ‘the day of Thine army,’ that is, ‘the day when Thou dost muster Thy forces and set them in array for the war.’
The King is going forth to conquest. But He goes not alone. Behind Him come His faithful followers, all pressing on with willing hearts and high courage. Then, to begin with, the warfare which He wages is one not confined to Him. Alone He offers the sacrifice by which He atones; but, as we shall see, we too are priests. He rules, and His servants rule with Him. But ere that time comes, they are to be joined with Him in the great warfare by which He wins the earth for Himself. ‘As Captain of the Lord’s host am I now come.’ He wins no conquests for Himself; and now that He is exalted at God’s right hand, He wins none by Himself. We have to do His work, we have to fight His battles as good soldiers of Jesus Christ. By power derived from Him, but wielded by ourselves; with courage inspired by Him, but filling our hearts; not as though He needed us, but inasmuch as He is pleased to use us, we have to wage warfare for and to please Him who hath chosen us to be soldiers. The Captain of our salvation sits at the right hand of God, expecting till His enemies be made His footstool. He has bidden us to keep the field and fight the fight. From His height He watches the conflict-nay, He is with us while we wage it. So long as we strike for Him, so long is it His power that teaches our hands to war. Our King’s flag is committed to our care; but we are not left to defend it alone. In indissoluble unity, the King and the subjects, the Chief and His vassals, the Captain and His soldiers, are knit together-and wheresoever His people are, in all the danger and hardships of the long struggle, there is He, to keep their heads in the day of battle, and make them more than conquerors.
Then, again, that warfare is shared in by all the subjects. It is a levy en masse-an armed nation. The whole of the people are embodied for the battle. It is not the work of a select few, but of every one who calls Christ ‘Lord,’ to be His faithful servant and soldier. Whatever varieties of occupation may be set us by Him, one purpose is to be kept in view and one end to be effected by them all. Every Christian man is bound to strive for the reduction of all human hearts under Christ’s dominion. The tasks may be different, but the result should be one. Some of us have to toil in the trenches, some of us to guard the camp, some to lead the assault, some to stay by the stuff and keep the communications open. Be it so. We are all soldiers, and He alone has to determine our work. We are responsible for the spirit of it, He for its success.
Again, there are no mercenaries in these ranks, no pressed men. The soldiers are all volunteers. ‘Thy people shall be willing.’ Pause for a moment upon that thought.
Dear brethren! there are two kinds of submission and service. There is submission because you cannot help it, and there is submission because you like it. There is a sullen bowing down beneath the weight of a hand which you are too feeble to resist, and there is a glad surrender to a love which it would be a pain not to obey. Some of us feel that we are shut in by immense and sovereign power which we cannot oppose. And yet, like some raging rebel in a dungeon, or some fluttering bird in a cage, we beat ourselves, all bruised and bloody, against the bars in vain attempts at liberty, alternating with fits of cowed apathy as we slink into a corner of our cell. Some of us, thank God! feel that we are enclosed on every side by that mighty Hand which none can resist, and from which we would not stray if we could, and we joyfully hide beneath its shelter, and gladly obey when it points. Constrained obedience is no obedience. Unless there be the glad surrender of the will and heart, there is no surrender at all. God does not want compulsory submission. He does not care to rule over people who are only crushed down by greater power. He does not count that those serve who sullenly acquiesce because they dare not oppose. Christ seeks for no pressed men in His ranks. Whosoever does not enlist joyfully is not reckoned as His. And the question comes to us, brethren!-What is my relation to that loving Lord, to that Redeemer King? Do I submit because His love has won my heart, and it would be a pang not to serve Him; or do I submit because I know Him strong, and am afraid to refuse? If the former, all is well; He calls us ‘not servants but friends.’ If the latter, all is wrong; we are not subjects, but enemies.
There is another idea involved in this description. The soldiers are not only marked by glad obedience, but that obedience rests upon the sacrifice of themselves. The word here rendered ‘willing’ is employed throughout the Levitical law for ‘freewill offerings.’ And if we may venture to bring that reference in here, it carries us a step farther in this characterisation of the army. This glad submission comes from self-consecration and surrender. It is in that host as it was in the army whose heroic self-devotion was chaunted by Deborah under her palm-tree, ‘The people willingly offered themselves.’ Hence came courage, devotion, victory. With their lives in their hands they flung themselves on the foe, and nothing could stand against the onset of men who recked not of themselves. There is one grand thing even about the devilry of war-the transcendent self-abnegation with which, however poor and unworthy may be the cause, a man casts himself away, ‘what time the foeman’s line is broke.’ The poorest, vulgarest, most animal natures rise for a moment into something like nobility, as the surge of the strong emotion lifts them to that height of heroism. Life is then most glorious when it is given away for a great cause. That sacrifice is the one noble and chivalrous element which gives interest to war-the one thing that can be disentangled from its hideous associations, and can be transferred to higher regions of life. That spirit of lofty consecration and utter self-forgetfulness must be ours, if we would be Christ’s soldiers. Our obedience will then be glad when we feel the force of, and yield to, that gentle, persuasive entreaty, ‘I beseech you, brethren! by the mercies of God, that ye present your bodies a living sacrifice.’ There is ‘one Sacrifice for sin for ever’-which never can be repeated, nor exhausted, nor copied. And the loving, faithful acceptance of that sacrifice of propitiation leads our hearts to the response of thank-offering, the sacrifice and surrender of ourselves to Him who has given Himself not only to, but for us. It cannot be recompensed, but it may be acknowledged. Let us give ourselves to Christ, for He has died for us. Let us give ourselves to Christ, for only in such surrender do we truly find ourselves. Let us give ourselves to Christ, for such a sacrifice makes all life fair and noble, and that altar sanctifies the gift. Let us give ourselves to Christ, for without such sacrifice we have no place in the host whom He leads to victory. ‘Thy people shall be willing offerings in the day of Thy power.’
Still further, another remarkable idea may be connected with this word. By a natural transition, of which illustrations may be found in other languages, it comes to mean ‘free,’ and also ‘noble.’ As, for instance, it is used in the fifty-first Psalm, ‘Uphold me with Thy free Spirit’-and in the forty-seventh, ‘The princes of the people are gathered together.’ And does not this shading of significations-willing sacrifices, free, princely-remind us of another distinctly evangelical principle, that the willing service which rests upon glad consecration raises him who renders it to true freedom and dominion? Every man enlisted in His body-guard is noble. The Prince’s servants are every other person’s master. The King’s livery exempts from all other submission. As in the old Saxon monarchies, the monarch’s domestics were nobles, the men of Christ’s household are ennobled by their service. They who obey Him are free from every yoke of bondage-’free indeed.’ All things serve the soul that serves Christ. ‘He hath made us kings unto God.’
II. The soldiers are priests.
That expression, ‘in the beauties of holiness,’ is usually read as if it belonged either to the words immediately preceding, or to those immediately following. But in either case the connection is somewhat difficult and obscure. It seems better regarded as a distinct and separate clause, adding a fresh trait to the description of the army, and what that is we need not find any difficulty in ascertaining. ‘The beauties of holiness’ is a frequent phrase for the sacerdotal garments, the holy festal attire of the priests of the Lord. So considered, how beautifully it comes in here! The conquering King whom the psalm hymns is a Priest for ever; and He is followed by an army of priests. The soldiers are gathered in the day of the muster, with high courage and willing devotion, ready to fling away their lives; but they are clad not in mail, but in priestly robes-like those who wait before the altar rather than like those who plunge into the fight-like those who compassed Jericho with the ark for their standard, and the trumpets for all their weapons. We can scarcely fail to remember the words which echo these and interpret them: ‘The armies which were in heaven followed Him on white horses, clothed in fine linen, white and clean’-a strange armour against sword-cut and spear-thrust.
The main purpose, then, of this part of our text seems to be to bring out the priestly character of the Christian soldier-a thought which carries with it many important considerations, on which I can barely touch.
Mark, then, how the warfare which we have to wage is the same as the priestly service which we have to render. The conflict is with our own sin and evil; the sacrifice we have to offer is ourselves. As soldiers, we have to fight against our selfish desires and manifold imperfections; as priests, we have to lay our whole selves on His altar. The task is the same under either emblem. We have a conflict to wage in the world, and in the world we have a priestly work to do, and these are the same. We have to be God’s representatives in the world, bringing Him nearer to men’s apprehensions and hearts by word and work. We have to bring men to God by entreaty, and by showing the path which leads to Him. That priestly service for men is in effect identical with the merciful warfare which we have to wage in the world. The Church militant is an army of priests. Its warfare is its sacerdotal function. It fights for Christ when it opposes the message of His grace and the power of His blood to its own and the world’s sins-and when it intercedes in the secret place for the coming of His kingdom.
Does not this metaphor teach us also, what is to be our defence and our weapon in this warfare? Not with garments rolled in blood, nor with brazen armour do they go forth, who follow Him that conquered by dying. Their uniform is the beauties of holiness, ‘the fine linen clean and white, which is the righteousness of saints.’ Many great thoughts lie in such words, which I must pass over. But this one thing is obvious-that the great power which we Christian men are to wield in our loving warfare is-character. Purity of heart and life, transparent simple goodness, manifest in men’s sight-these will arm us against dangers, and these will bring our brethren glad captives to our Lord. We serve Him best, and advance His kingdom most, when the habit of our souls is that righteousness with which He invests our nakedness. Be like your Lord, and as His soldiers you will conquer, and as His priests you will win some to His love and fear. Nothing else will avail without that. Without that dress no man finds a place in the ranks.
The image suggests, too, the spirit in which our priestly warfare is to be waged. The one metaphor brings with it thoughts of strenuous effort, of discipline, of sworn consecration to a cause. The other brings with it thoughts of gentleness and sympathy and tenderness, of still waiting at the shrine, of communion with Him who dwells between the Cherubim. Whilst our work demands all the courage and tension of every power which the one image presents, it is to be sedulously guarded from any tinge of wrath or heat of passion, such as mingles with conflict, and is to be prosecuted with all the pity and patience, the brotherly meekness of a true priest. ‘The wrath of men worketh not the righteousness of God.’ If we forget the one character in the other, we shall bring weakness into our warfare, and pollution into our sacrifice. ‘The servant of the Lord must not strive.’ We must not be animated by mere pugnacious desire to advance our principles, nor let the heat of human eagerness give a false fervour to our words and work. We cannot scold nor dragoon men to love Jesus Christ. We cannot drive them into the fold with dogs and sticks. We are to be gentle, long-suffering, not doing our work with passion and self-will, but remembering that gentleness is mightiest, and that we shall best ‘adorn the doctrine of God our Saviour’ when we go among men with the light caught in the inner sanctuary still irradiating our faces, and our hands full of blessings to bestow on our brethren. We are to be soldier-priests, strong and gentle, like the ideal of those knights of old who were both, and bore the cross on shield and helmet and sword-hilt.
He, our Lord, is our pattern for both; and from Him we derive the strength for each. He is the Captain of our salvation, and we fight beneath His banner, and by His strength. He is a merciful and faithful High Priest, and He consecrates His brethren to the service of the sanctuary. To Him look for your example of heroism, of fortitude, of self-forgetfulness. To Him look for your example of gentle patience and dewy pity. Learn in Christ how possible it is to be strong and mild, to blend in fullest harmony the perfection of all that is noble, lofty, generous in the soldier’s ardour of heroic devotion; and of all that is calm, still, compassionate, tender in the priest’s waiting before God and mediation among men. And remember, that by faith only do we gain the power of copying that blessed example, to be like which is to be perfect-not to be like which is to fail wholly, and to prove that we have no part in His sacrifice, nor any share in His victory.
III. The final point in this description must now engage us for a few moments. The soldier-priests are as dew upon the earth.
‘From the womb of the morning thou hast the dew of thy youth.’ These words are often misunderstood, and taken to be a description of the fresh, youthful energy attributed by the psalm to the Priest-King of this nation of soldier-priests. The misunderstanding, I suppose, has led to the common phrase, ‘The dew of one’s youth.’ But the reference of the expression is to the army, not to its leader. ‘Youth’ here is a collective noun, equivalent to ‘young men.’ The host of His soldier-subjects is described as a band of young warriors whom He leads, in their fresh strength and countless numbers and gleaming beauty, like the dew of the morning.
There are two points in this last clause which may occupy us for a few moments-that picture of the army as a band of youthful warriors; and that lovely emblem of the dew as applied to Christ’s servants.
As to the former-there are many other words of Scripture which carry the same thought, that he who has fellowship with God, and lives in the constant reception of the supernatural life and grace which come from Jesus Christ, possesses the secret of perpetual youth. The world ages us, time and physical changes tell on us all, and the strength which belongs to the life of nature ebbs away, but the life eternal is subject to no laws of decay and owes nothing to the external world. So we may be ever young in heart and spirit. It is possible for a man to carry the freshness, the buoyancy, the elastic cheerfulness, the joyful hope of his earliest days, right on through the monotony of middle-aged maturity, and even into old age, unshadowed by the lonely reflection of the tombs which the setting sun casts over the path. It is possible for us to get younger as we get older, because we drink more full draughts of the fountain of life: and so to have to say at the last, ‘Thou hast kept the good wine until now.’ ‘Even the youths shall faint and be weary, and the young men shall utterly fall. But they that wait upon the Lord shall renew their strength.’ If we live near Christ, and draw our life from Him, then we may blend the hopes of youth with the experience and memory of age; be at once calm and joyous, wise and strong, preserving the blessedness of each stage of life into that which follows, and thus at last possessing the sweetness and the good of all at once. We may not only bear fruit in old age, but have blossoms, fruit, and flowers-the varying product and adornment of every stage of life, united in our characters.
Then, with regard to the other point in this final clause-that emblem of the dew leads to many considerations upon which I can but inadequately touch.
It comes into view here, I suppose, mainly for the sake of its effect upon the earth. It is as a symbol of the refreshing which a weary world will receive from the conquests and presence of the King and His host, that the latter are likened to the glittering morning dew. Another prophetic Scripture gives us the same emblem when it speaks of Israel being ‘in the midst of many people as a dew from the Lord.’ Such ought to be the effect of our presence. We are meant to gladden, to adorn, to refresh, this parched, prosaic world, with a freshness brought from the chambers of the sunrise.
It is worth while to notice how we may discern a sequence of thought in these successive features of description in our text. It began with that inmost spirit and motive of the Christian life, the submission of will and consecration of self to Christ. It advanced to the function and character of His servants in the world. And now it deals finally with the influence which they are to exert by this their soldier-like obedience and priestly ministration.
There is progress of thought, too, in another way. We began with a symbol that had in it something almost harsh and stern. We advanced to one in which there was a predominance of gentle and gracious thoughts and images. And now all that was severe, and all that reminded either of opposition or of effort, has melted away into this sweet emblem. Instead of the ‘confused noise’ of the battle of the warrior, we have the silence of the dawn, and the noiseless falling of the dew amid the solitudes of the wildernesses, or the recesses of the mountains. So the highest thought of our Christian influence, is that it comes with silent footfall and refreshes men’s souls, like His, who will come down as ‘rain upon the mown grass,’ who will not strive nor cry, but in gentle omnipotence and meek persistence of love, ‘will not fail nor be discouraged till He have set judgment in the earth.’
Remember other symbols by which the same general thought of Christian influence upon the world is set forth with very remarkable variation. ‘Ye are the light of the world.’-’Ye are the salt of the earth.’ The light guides and gladdens; the salt preserves and purifies; the dew freshens and fertilises; the light, conspicuous; the salt, working concealed; and the dew, visible like the former, but yet unobtrusive and operating silently like the latter. Some of us had rather be light than salt; prefer to be conspicuous rather than to diffuse a wholesome silent influence around us. But these three types must all be blended, both in regard to the manner of working, and in regard to the effects produced. We shall refresh and beautify the world only in proportion as we save it from its rottenness and corruption, and we shall do either only in proportion as we bear abroad the name of Christ, in whom is ‘life; and the life is the light of men.’
Nor need we omit allusions to other associations connected with this figure. The dew, formed in the silence of the darkness while men sleep, falling as willingly on a bit of dead wood as anywhere, hanging its pearls on every poor spike of grass, and dressing everything on which it lies with strange beauty, each separate globule tiny and evanescent, but each flashing back the light, and each a perfect sphere, feeble one by one, but united, mighty to make the pastures of the wilderness rejoice-so, created in silence by an unseen influence, weak when taken singly, but strong in their myriads, glad to occupy the lowliest place, and each ‘bright with something of celestial light,’ Christian men and women are to be in the midst of many people as a dew from the Lord.
Brethren! that characteristic, like all else which is good, belongs to us in proportion as we keep near to Christ Jesus, and are filled with His fulness. All these emblems which have been occupying us now, originally belonged to Him, and we receive from Him the grace that makes us as He is in the world. He Himself is the Warrior King, the Captain of the Lord’s host, the true Joshua, whose last word ere His Cross was a shout of victory, ‘I have overcome the world’-whose promises from the throne seven times crown the conqueror who overcomes as He overcame. He makes us His soldiers and strengthens us for the war, if we live by faith in Him. He Himself is the Priest-the only Eternal Priest of the world-who wears on His head the mitre and the diadem, and bears in His hand the sceptre and the censer; and He makes us priests, if faith in His only sacrifice and all-prevalent intercession be in our souls. He is the dew unto Israel-and only by intercourse with Him shall we be made gentle and refreshing, silent blessings to all the weary and the parched souls in the wilderness of the world.
Everything worth being or doing comes from Jesus Christ. Heroic courage; then hold His hand, and He will strengthen your heart. Glad surrender; then think of His sacrifice for us until ours to Him be our answering gift. Priestly power; then let Him bring us nigh by His blood, that we too may be able to have compassion on the ignorant and to draw them to God. Dewy purity and freshness; then open your hearts for the reception of His grace, for all the invigoration that we can impart to the world is but the communication of that refreshing wherewith we ourselves are refreshed of Christ. In every aspect of our relations to the world, we draw all our fitness for all our offices from that Lord, who is and gives everything that we can be or do. Then let us seek by humble faith and habitual contact with Him and His truth, to have our emptiness filled by His fulness, and our unfitness made ready for all service by His all-sufficiency.
And let me close by reiterating what I have said already. There is a twofold manner of subjection-the spurious and the real. The involuntary is nought; the glad and cheerful surrender alone is counted submission. This psalm shows us Christ surrounded by His friends who are glad to obey. But it also shows us Christ ruling in the midst of His enemies. They cannot help obeying; His dominion is established over them, but they do not wish to have Him to reign over them, and therefore they are enemies-even though they be subjects. Which is it with you, my brother? Do you serve because you love-and love because He died for you? or do you serve because you must? Then, remember, constrained service is no service; and subjects without loyalty are rebel traitors. Our psalm shows us Christ gathering His army in array. He is calling each of us to a place there, in this day of His power, and day of His grace. Take heed lest the day of His power should for you darken into that other day of which this psalm speaks-the day of His wrath, when He strikes through kings, and bruises the head over many countries. Put your trust in that Saviour, my friend! cleave to that Sacrifice, then you will not be amongst those whom He treads down in His march to victory, but one of that happy band of priestly warriors who follow Him as He goes forth ‘conquering and to conquer.’
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. R. Dummelow1909 · Public DomainOn v1A fragment of an ode of victory to a…
A fragment of an ode of victory to a priestking—'Worthy,' says Luther,' to be set in a frame of gold and diamonds.' A truly Messianic Ps., finding its fulfilment in the triumphs of Christ in the world, and quoted Mat_22:43; Mar_12:36; Luk_20:42; Act_2:34; Heb_1:13; Heb_5:6 : see Intro.
1. Lit. 'Oracle of Jehovah to my lord.' The Psalmist seems to hear God addressing the king, whom Jehovah invites to a seat at His right hand, the place of honour. Our Lord applies this v. in the Messianic sense in which it was evidently understood by His countrymen.
Read full note →
2. Send] better, 'stretch.. (saying), Rule thou,' etc.
3. Thy people, etc.] better, 'Thy people offer themselves in the day of thy mustering,' i.e. of the army for battle. In the beauties of holiness] Many scholars, with slight change in Heb., render, 'on the mountains of holiness,' i.e. on the holy mountains. 'From the womb of the morning comes to thee the dew of thy youth,' i.e. thy young men gather to thy standard in the morning like the dew for vigour and freshness. 4. The king is to be priest as well. This might be true of a Davidic prince: cp. 2Sa_6:14, or of Simon Maccabæus, cp. 1Ma_10:21. But it is ultimately most certainly Messianic: cp. Zec_6:11-13. 'After the manner (RM) of Melchizedek,' who was king and priest in Salem, i.e. Jerusalem: cp. Gen_14:18.
5. The Lord] i.e. Jehovah. The v. describes the victory of the king. Shall strike] RM 'hath stricken.'
6. The Hebrew is difficult, but the meaning is clear. Dead bodies cover the field; heads of men are smitten over a wide area (in the pursuit).
7. The victor king stoops to drink of the brook by the way, and with renewed strength (head uplifted) continues the pursuit of the flying enemy.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield1917 · Public DomainOn vv1, 4The Lord said unto my Lord
The Lord said unto my Lord
The importance of Psalms 110 is attested by the remarkable prominence given to it in the New Testament.
Read full note →
(1) It affirms the deity of Jesus, thus answering those who deny the full divine meaning of his N.T. title of "Lord." Mat 22:41-45; Mar 12:35-37; Luk 20:41-44; Act 2:34; Act 2:35; Heb 1:13; Heb 10:12; Heb 10:13.
(2) This Psalm announces the eternal priesthood of Messiah--one of the most important statements of Scripture (Psa 110:4).
(See Scofield "Gen 14:18") See Scofield "Heb 5:6".; Heb 7:1-28; 1Ti 2:5; 1Ti 2:6; Joh 14:6.
(3) Historically, the Psalm begins with the ascension of Christ Psa 110:1,; Joh 20:17; Act 7:56; Rev 3:21.
(4) Prophetically, the Psalm looks on
(a) to the time when Christ will appear as the Rod of Jehovah’s strength, the Deliverer out of Zion. Rom 11:25-27 and the conversion of Israel; Psa 110:3; Joe 2:27; Zec 13:9; Deu 30:1-9 (See Scofield "Deu 30:3"), and
(b) to the judgment upon the Gentile powers which precedes the setting up of the kingdom (Psa 110:5; Psa 110:6); Joe 3:9-17; Zec 14:1-4; Rev 19:11-21.
See "Armageddon" Rev 16:14 (See Scofield "Rev 19:17"). "Israel" Gen 12:2; Gen 12:3. See Scofield "Rom 11:26". "Kingdom" See Scofield "Zec 12:8". See Scofield "1Co 15:24". See Scofield "Psa 2:6". See Scofield "Psa 118:22.
See Psalms 118, last in order of the Messianic Psalms.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein1922 · Public DomainOn v1Psalm 110
Psalm 110
The Psalm of the King-Priest
Read full note →
1. His person, exaltation and waiting (Psa 110:1)
2. His manifestation and His glory (Psa 110:2-4)
3. His judgment and His glory (Psa 110:5-7)
Seven verses only, but what revelations and depths we find here! The Psalm is frequently quoted in the New Testament. Who is the person of whom the first verse testifies? Here is the critics’ answer. “Is the Psalm Messianic? Looking at it by itself, and without prepossession, one would not say that it is, for the writer has in mind some actual ruler of his own day, and his references are to events of his own times” (Prof. Davidson). But what about the words of our Lord in Mat 22:41-46? In the light of these words every critic who denies the Messianic meaning of this Psalm is branded as a liar. And such they are. Our Lord shows that David wrote the Psalm, that he wrote by the Spirit, that the Psalm speaks of Him, as David’s Lord and David’s Son. To deny these facts is infidelity. And the Holy Spirit useth the Psalm to show the exaltation of Christ. See Act 2:34-35; Heb 1:13 and Heb 10:12-13.
How well it fits in with the preceding Psalm. The Rejected One is the Risen One. His work on earth as the sin-bearer is finished. God raised Him from the dead and exalted Him to His own right hand. There He waits for the hour when God will make His enemies His footstool. This is not accomplished by the preaching of the gospel, nor by the work of the Church, but by God when He sends Him back to earth again and He will bind Satan and all His enemies will be overthrown. The rod of His power will proceed out of Zion and He will rule in the midst of His enemies. Then in that coming day of power, His people (Israel) will be a willing people, who will shine in the beauty of holiness in the dawning of the morning. He will be the true Melchisedec, a Priest upon His own throne. Then His judgment work and His Victory, judging nations and the wicked head of nations. “He shall drink of the brook in the way, therefore shall He lift up the head.” He was the humbled One, who drank of death, and now is the exalted One. (For a complete exposition see the author’s pamphlet “The Royal Psalms.”)
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann1924 · Public DomainOn v1A Psalm of Christ, Our King and High Priest.
A Psalm of Christ, Our King and High Priest.
A psalm of David, altogether prophetic in character, setting before the Church of the Old Testament the Messiah as the Lord of David. No other psalm, no other prophecy, is quoted so often in the New Testament as this psalm. Cf Mat 22:44; Mar 12:36; Luk 20:42; Act 2:34; 1Co 15:25; Heb 1:13; 1Pe 3:22. Compare also Psa 45:6-7, where the same idea is brought out.
Read full note →
v. 1. The Lord said unto my Lord, literally, "Declaration of Jehovah to my Lord," David here recording what he, in the spirit, heard Jehovah, the God of heaven, say to his Lord, the Messiah, Sit Thou at My right hand, emblem of the almighty power of God with which He shows forth His great miracles, especially those for the salvation of mankind, until I make Thine enemies Thy footstool. The Messiah, the Son of David, and at the same time David’s Lord, born as a true man and living His life in lowliness and humility, is given apart in the divine power and rule, Himself in charge of God’s government of the earth, exalted to that position according to His humanity. The climax of His kingly rule will be reached on the Last Day; for then the Lord Jehovah will crown His many victories in behalf of the Head of the Christian Church by Vanquishing even the last enemy of mankind, death, 1Co 15:25. On that day the Kingdom of Grace will become the Kingdom of Glory, and Christ will rule as the King of Glory throughout eternity.
v. 2. The Lord shall send the rod, the scepter, of Thy strength, stretching it out in the conquering power of His might, out of Zion, extending His Church on all sides, among all nations. The conquest of the enemies, the conversion of the heathen, is a proof of Christ’s almighty power. Rule Thou in the midst of Thine enemies. In the very midst of His enemies Christ establishes His kingdom.
v. 3. Thy people shall be willing in the day of Thy power, literally, "willingnesses" or "willing sacrifices" whenever He wants to mobilize them, whenever He wants them to carry forward His will, to spread the Gospel of His glory and salvation, in the beauties of holiness from the womb of the morning; Thou hast the dew of Thy youth, literally, "in the majesties of holiness, from the womb of the dawn to Thee is the dew of Thy young men. " The people mobilized by the Lord, the soldiers enrolled under Messiah’s banners, appear in the majesties of holiness, in the garments of the true priests, the symbol of purity, white linen, their garments cleansed by the blood of the Lamb. Thus they are a nation of priests, 1Pe 2:9. In such numbers are they mobilized for spiritual warfare and ministry that the young men—the vigorous numbers making up the army—are like dew from the womb of the morning for multitude, a countless host. As the dew falls most strongly just at dawn, when the morning star arises, so the members of Christ’s Church and army are brought forth when the heavenly light from the Day-star on high shines upon them, when they are converted by the power of the Spirit in the Word. The new spiritual life is bound to show in all the works of the Christians. The psalmist now pictures the majesty of the Messiah.
v. 4. The Lord, Jehovah of heaven, hath sworn, in a solemn oath, and will not repent, the words of His oath being directed to the Messiah, Thou art a Priest forever, throughout eternity, after the order of Melchizedek. Jesus Christ is the great High Priest of His Church, who, by His atonement, by offering Himself as a sacrifice to God in the place of all men, as mankind’s great Substitute, earned an everlasting redemption, the fruit of which is assured to all believers by His intercession for us at the throne of His Father. The priesthood is His after the order of Melchizedek, King of Salem, who was both king and priest in one person. The thought is carried out in great detail in the Epistle to the Hebrews.
v. 5. The Lord at Thy right hand, the Messiah Himself, possessed of the full divine Godhead, also according to His human nature, shall strike through kings in the day of His wrath, crushing them, treading even the greatest and roost powerful enemies under foot on the great Day of Judgment, when His anger will blaze forth.
v. 6. He shall judge among the heathen, carrying out His sentence of wrath upon all such as persistently oppose His work; He shall fill the places with the dead bodies, the picture being that of a carnage of battle, with the dead and dying strewing the battlefield; He shall wound the heads over many countries, shattering "the head over much earth," the reference roost likely being to Antichrist, of whom it is stated that the Lord shall consume him with the Spirit of His mouth and destroy him with the brightness of His coming, 2Th 2:8, so that he and all his adherents will receive their reward in everlasting damnation. At the same time the Victor will stand forth in His glory.
v. 7. He shall drink of the brook in the way; therefore shall He lift up the head. He who was obliged to drink of the brook of suffering and tribulation in the state of His humiliation, especially in His last great Passion, will have His exaltation confirmed forever, before friends and enemies, on the great Last Day. It is nothing but victory, conquest, and triumph that falls to the lot of the Messiah. With His head raised up high above all His enemies, He shall never again be laid low, but shall hold the field forever, together with those who have accepted Him as their Savior and their King, in an everlasting victory and triumph.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On vv1, 2, 4General Information:
General Information:
Parallelism is common in Hebrew poetry. (See: Poetry and Parallelism)
Read full note →
A psalm of David
Possible meanings are 1) David wrote the psalm or 2) the psalm is about David or 3) the psalm is in the style of David's psalms.
Sit at my right hand
The phrase "my right hand" refers to the place of honor. AT: "Sit at the place of honor which I have for you" (See: Idiom)
make your enemies your footstool
Here David describes Yahweh placing his master's enemies under his power and control as putting them under his feet like a footstool. AT: "put your enemies under your power" (See: Metaphor)
Tyndale Open Study Notes2022 · CC BY-SA 4.0On vv1, 2, 4Ps 110 Jesus and the apostles cite this psalm…
Ps 110 Jesus and the apostles cite this psalm to explain Jesus’ unique ministry and status as the Messiah (Matt 22:43-45; Acts 2:32-36). It reaffirms God’s covenant with David and gives hope for the future (see 2 Sam 7:8-16).
110:1 The king of Israel had the great privilege of being the Lord’s adopted son (Ps 2; 1 Chr 22:10), but he fell (Ps 89). This decree restores and heightens his position. • The Lord: Hebrew Yahweh, the name of God (see Exod 3:6-14; 6:2-8; 20:2). • my Lord (Hebrew ’adoni) means “my master” or “my superior.” The psalmist viewed God’s messianic ruler as his superior. The New Testament frequently cites this psalm to validate Jesus’ claim to be the Messiah (Matt 22:44-45; Mark 12:36-37; Luke 20:42-44; Acts 2:34-35; Heb 1:13). • The Lord’s right hand represents his authority, strength, presence, and benefits. The Lord chose the descendant of David and raised him up to be close to him (Ps 80:17). Jesus claimed this position for himself (Matt 26:64; Mark 14:62; 16:19; Luke 22:69), and the apostles announced that Jesus, having ascended to heaven, sits at the right hand of the Father (Acts 2:33; 5:31; 7:55-56; Rom 8:34; Eph 1:20; Col 3:1; Heb 1:3; 8:1; 10:12; 12:2). • Ancient Near Eastern kings were sometimes portrayed as placing their feet on the backs of their conquered enemies as on a footstool (see Heb 10:12-13).
GEBible — Godless Engineer's Bible App
John Calvin 1540 · Public Domain On vv1–4 1 Jehovah said to my Lord What is here…
1 Jehovah said to my Lord What is here stated might to some extent be applied to the person of David, inasmuch as he neither ascended the royal throne illegally, nor did he find his way to it by nefarious artifices, nor was he raised to it by the fickle suffrages of the people, but it was by the direct authority of God that he reigned over Israel. It may be justly affirmed of all the kings of the earth, that they have been placed upon their thrones by the hand of God, for the kingdoms of this world are appointed by the decree of heaven, and “there is no power but of God,” (Romans 13:1) Besides, as this kingdom was altogether peculiar, it was the design of David to make a distinction between it and all other kingdoms. God indeed invests kings with authority, but they are not consecrated as David was, that like him, in consequence of the holy anointing oil, they might be elevated to the rank of Christ’s vicegerents. In the eighty-second psalm they are called gods, because by the will of God they hold their position, and in some respects are his representatives, (all power being lodged in him;) but they are not clothed with that sacred majesty by which David was honored to be a type of God’s only begotten Son. Moreover, he justly observes that the kingdom was conferred upon him in a totally different manner from other earthly kings, who, while they acknowledge that it is by the grace of God they reign, yet, at the same time, do not consider that they are sustained by his power, but, on the contrary, imagine that they reign either by their own policy, by hereditary right, or by the kindness of fortune; and, therefore, in so far as it respects themselves, it must be affirmed, that they have no legitimate title to reign. And since they do not recognize the hand of God in what they derive from him, his command cannot be properly addressed to them. David, who was well aware that he was anointed by God to be king over Israel, and who maintained an obscure and retired position until summoned to assume the reins of government, shows good cause why he is not to be classed with the ordinary kings of the earth; meaning that he reigned by a Divine right. That the whole of what is stated in this verse cannot be entirely and exclusively applied to David, is very obvious from Christ’s reply to the Pharisees, (Matthew 22:44) They having said that Christ was to be the son of David, he saith unto them, “How then doth David himself call him Lord?”
The objection started by the Jews, that Christ’s reply was captious, is entirely frivolous, because David does not speak in his own name, but in that of the people. This objection is easily repelled. For even granting that this psalm was penned in name of the whole Church, yet as David himself constituted one of the number of the godly, and was a member of the body under the same head, he could not separate himself from that class, or be dissevered from this head; what is more, he could not compose this psalm for others without, at the same time, taking part with them in it. There is besides another thing deserving of notice, the assumption of the principle or maxim then generally admitted, that David spake by the spirit of prophecy, and consequently prophesied of the future reign of Christ. This principle of interpretation being admitted, it is plainly to be inferred that he had a reference to Christ’s future manifestation in the flesh, because he is the sole and supreme Head of the Church. From which it also follows, that there is something in Christ more excellent than his humanity, on account of which he is called the Lord of David his father. This view is strengthened by what is stated in the second clause of the verse. Earthly kings may indeed be said to sit at God’s right hand, inasmuch as they reign by his authority; here, however, something more lofty is expressed, in that one king is chosen in a peculiar manner, and elevated to the rank of power and dignity next to God, of which dignity the twilight only appeared in David, while in Christ it shone forth in meridian splendor. And as God’s right hand is elevated far above all angels, it follows that he who is seated there is exalted above all creatures. We will not maintain that angels were brought down from their high estate to be put in subjection to David. What, then, is the result, but that by the spirit of prophecy Christ’s throne is exalted far above all principalities in heavenly places? The simile is borrowed from what is customary among earthly kings, that the person who is seated at his right hand is said to be next to him, and hence the Son, by whom the Father governs the world, is by this session represented as metaphorically invested with supreme dominion.
Read full note →
Until I make thine enemies thy footstool By these words the prophet affirms that Christ would subdue all the opposition which his enemies in their tumultuous rage might employ for the subversion of his kingdom. At the same time, he intimates that the kingdom of Christ would never enjoy tranquillity until he had conquered his numerous and formidable enemies. And even should the whole world direct their machinations to the overthrow of Christ’s royal throne, David here declares that it would remain unmoved and unmoveable, while all they who rise up against it shall be ruined. From this let us learn that, however numerous those enemies may be who conspire against the Son of God, and attempt the subversion of his kingdom, all will be unavailing, for they shall never prevail against God’s immutable purpose, but, on the contrary, they shall, by the greatness of his power, be laid prostrate at Christ’s feet. And as this prediction will not be accomplished before the last day, it must be that the kingdom of Christ will be assailed by many enemies from time to time until the end of the world; and thus by-and-bye it is said, rule thou in the midst of thine enemies The particle until does not refer to that which may happen after the complete carnage of the enemies of Christ. Paul certainly declares that he will then deliver up the kingdom to God, even the Father, which he received from him, (1 Corinthians 15:24;) but we are not to take these words as denoting that he shall cease to reign, and become, as it were, a private individual; we are to regard them as describing the manner of his reign, that is, that his Divine majesty will be more conspicuous. Moreover, in this passage he is speaking solely of the reprobate who fall under Christ’s feet to their own ruin and destruction. All mankind are naturally opposed to Christ, and hence it is, that ere they be brought to yield a willing obedience to him, they must be subdued and humbled. This he does with regard to some of them whom he afterwards makes partakers with him in his glory; while he casts off others, so that they may remain for ever in their lost state.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv1–4 Jesus Christ in Matt. 22:44, giveth the interpretation hereof,…
Jesus Christ in Matt. 22:44, giveth the interpretation hereof, and showeth that this cannot properly be applied unto David but to himself.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–4 Psa 110:1 « A Psalm of David. » The…
Psa 110:1 « A Psalm of David. » The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool.
A Psalm of David] Concerning Christ, saith R. Obadiah, and so say Christ himself, Mat 22:44, and his apostles, 1Co 15:25 Heb 1:13; Heb 10:12-13, though some Rabbis maliciously say otherwise, as R. Joseph, caecus qui hic caecutit, to say the best of him, and other Jewish doctors, who stagger here in their expositions, as drunkards, ως οι μεθυοντες (Chrysostom).
Read full note →
Ver. 1. The Lord said unto my Lord] In this one verse we have a description of Christ’s person, his wars and his victory; so that we may say of it (and so indeed of the whole psalm, which is an epitome of the gospel), as Cicero did of Brutus’s laconical epistle, Quam multa, quam paucisi How much in a little. {See Trapp on "Mat 22:44"}
Sit thou at my right hand] Sit thou with me in my throne, having power over all things in heaven and earth, Mat 28:18 Christ, as man, received what, as God, he had before.
Until I make thine enemies thy footstool] Foes Christ hath ever had, and shall have to the world’s end; but then they shall be all in a place fittest for them, viz. under Christ’s feet; even those who now set up their crests, face the heavens, and say unto the King, Apostata, stouting it out with him.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1–4 The Lord; God the Father, the first person in…
The Lord; God the Father, the first person in the Trinity, to whom accordingly the original of all things, and especially of the work of man’s redemption by Christ, is ascribed.
Said; decreed or appointed it from eternity, and in due time published this decree, as is noted, Psa 2:7, and actually executed it; which he did when he raised up Christ from the dead, and brought him into his heavenly mansion.
Read full note →
Unto my Lord; unto his Son the Messias, whom David designedly calls his Lord, to admonish the Jews and the whole church, that although he was his son according to the flesh, or his human nature, Act 2:34; Rom 1:3, yet he had a higher nature and original, and was also his Lord, as being by nature God blessed for ever, and consequently Lord of all things, as he is called, Act 10:36; and by office, as he was God-man, the Lord and King of the whole church, and of all the world for the church’s sake. And this was a necessary provision, to prevent that scandal which the Holy Ghost foresaw the Jews and others would be apt to take at the meanness of Christ’s appearance in the flesh. The Hebrew word Adon is one of God’s titles, signifying his power and authority or lordship over all things, and therefore is most fitly given to the Messias, to whom God hath delegated all his power in the world, Mat 28:18.
Sit thou at my right hand: thou who hast for many years been veiled with infirm and mortal flesh, despised, and rejected, and trampled upon by men, and persecuted unto the death, do thou now take to thyself thy great and just power; thou hast done thy work upon earth, now take thy rest, and the possession of that sovereign kingdom and glory which by right belongeth to thee: do thou rule with me with equal power and majesty, as thou art God; and with an authority and honour far above all creatures, such as is next to mine, as thou art man; as this phrase is expounded in other places. See Mar 16:19; Luk 22:69; 1Co 15:25; Heb 1:3,13; 8:1; 10:12,13; Eph 1:20, &c. It is a metaphor from the custom of earthly princes, who place those persons whom they honour most at their right hand; of which see 1Ki 2:19; Psa 45:9; Mat 20:21. Sitting is put for reigning, 1Ki 3:6, compared with 2Ch 1:8, and withal notes the continuance of the reign, 1Co 15:25.
Until doth not necessarily note the end or expiration of his kingdom at that time; for in other places it notes only the continuance of things till such time, without excluding the time following, as is evident from Gen 28:15; Psa 112:8; Mat 1:25. So here it may signify that his kingdom should continue so long, even in the midst of his enemies, and in spite of all their power and malice, which was the only thing which was liable to any doubt; for that he should continue to reign after the conquest and utter ruin of all his enemies was out of all question. And yet this is a word of limitation, in regard of the mediatorial kingdom of Christ, in respect of which Christ rules with a delegated power, as his Father’s viceroy, and with the use of outward means, and instruments, and ordinances, &c., for that manner of administration shall cease; which also seems to be intimated by this word, as it is expounded 1Co 15:25.
I make, by my almighty power communicated to thee as God by eternal generation, and vouchsafed to thee as Mediator, to enable thee to the full discharge of thine office.
Thine enemies; which also are the enemies of thy church; all persecutors and ungodly men, who will not have Christ to rule over them, Luk 19:14; sin, and death, and the devil, 1Co 15:26.
Thy footstool; thy slaves and vassals to be put to the meanest and basest services, as this phrase implies, 1Ki 5:3; Psa 18:39; 91:13; being taken from the manner of Eastern princes, who used to tread upon the necks of their conquered enemies, as we read, Jos 10:24; Jdg 1:7. And long after those times Sapores the Persian emperor trod upon Valerian emperor of the Romans, and Tamerlane used to tread upon Bajazet the Turkish emperor, whom he kept in an iron cage for that purpose.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v1 Some have called this psalm David's creed, almost all…
Some have called this psalm David's creed, almost all the articles of the Christian faith being found in it; the title calls it David's psalm, for in the believing foresight of the Messiah he both praised God and solaced himself, much more may we, in singing it, to whom that is fulfilled, and therefore more clearly revealed, which is here foretold. Glorious things are here spoken of Christ, and such as oblige us to consider how great he is.
I. That he is David's Lord. We must take special notice of this because he himself does. Mat 22:43, David, in spirit, calls him Lord. And as the apostle proves the dignity of Melchizedek, and in him of Christ, by this, that so great a man as Abraham was paid him tithes (Heb 7:4), so we may be this prove the dignity of the Lord Jesus that David, that great man, called him his Lord; by him that king acknowledges himself to reign, and to him to be acceptable as a servant to his lord. Some think he calls him his Lord because he was the Lord that was to descend from him, his son and yet his Lord. Thus him immediate mother calls him her Saviour (Luk 1:47); even his parents were his subjects, his saved ones.
Read full note →
II. That he is constituted a sovereign Lord by the counsel and decree of God himself: The Lord, Jehovah, said unto him, Sit as a king. He receives of the Father this honour and glory (Pe2 1:17), from him who is the fountain of honour and power, and takes it not to himself. He is therefore rightful Lord, and his title is incontestable; for what God has said cannot be gainsaid. He is therefore everlasting Lord; for what God has said shall not be unsaid. He will certainly take and keep possession of that kingdom which the Father has committed to him, and none can hinder.
III. That he was to be advanced to the highest honour, and entrusted with an absolute sovereign power both in heaven and in earth: Sit thou at my right hand. Sitting is a resting posture; after his services and sufferings, he entered into rest from all his labours. It is a ruling posture; he sits to give law, to give judgment. It is a remaining posture; he sits like a king for ever. Sitting at the right hand of God denotes both his dignity and his dominion, the honour put upon him and the trusts reposed in him by the Father. All the favours that come from God to man, and all the service that comes from man to God, pass through his hand.
IV. That all his enemies were in due time to be made his footstool, and not till then; but then also he must reign in the glory of the Mediator, though the work of the Mediator will be, in a manner, at an end. Note, 1. Even Christ himself has enemies that fight against his kingdom and subjects, his honour and interest, in the world. There are those that will not have him to reign over them, and thereby they join themselves to Satan, who will not have him to reign at all. 2. These enemies will be made his footstool; he will subdue them and triumph over them; he will do it easily, as easily as we put a footstool in its proper place, and such a propriety there will be in it. He will make himself easy by the doing of it, as a man that sits with a footstool under his feet; he will subdue them in such a way as shall be most for his honour and their perpetual disgrace; he will tread down the wicked, Mal 4:3. 3. God the Father has undertaken to do it: I will make them thy footstool, who can do it. 4. It will not be done immediately. All his enemies are now in a chain, but not yet made his footstool. This the apostle observes. Heb 2:8, We see not yet all things put under him. Christ himself must wait for the completing of his victories and triumphs. 5. He shall wait till it is done; and all their might and malice shall not give the least disturbance to his government. His sitting at God's right hand is a pledge to him of his setting his feet, at last, on the necks of all his enemies.
V. That he should have a kingdom set up in the world, beginning at Jerusalem (Psa 110:2): "The Lord shall send the rod or sceptre of thy strength out of Zion, by which thy kingdom shall be erected, maintained, and administered." The Messiah, when he sits on the right hand of the Majesty in the heavens, will have a church on earth, and will have an eye to it; for he is King upon the holy hill of Zion (Psa 2:6), in opposition to Mount Sinai, that frightful mountain, on which the law was given, Heb 12:18, Heb 12:24; Gal 4:24, Gal 4:25. The kingdom of Christ took rise from Zion, the city of David, for he was the Son of David, and was to have the throne of his father David. By the rod of his strength, or his strong rod, is meant his everlasting gospel, and the power of the Holy Ghost going along with it - the report of the word, and the arm of the Lord accompanying it (Isa 53:1; Rom 1:16), - the gospel coming in word, and in power, and in the holy Ghost, Th1 1:5. By the word and Spirit of God souls were to be reduced first, and brought into obedience to God, and then ruled and governed according to the will of God. This strong rod God sent forth; he poured out the Spirit, and gave both commissions and qualifications to those that preached the word, and ministered the Spirit, Gal 3:5. It was sent out of Zion, for there the Spirit was given, and there the preaching of the gospel among all nations must begin, at Jerusalem. See Luk 24:47, Luk 24:49. Out of Zion must go forth the law of faith, Isa 2:3. Note, The gospel of Christ, being sent of God, is mighty through God to do wonders, Co2 10:4. It is the rod of Christ's strength. Some make it to allude not only to the sceptre of a prince, denoting the glory of Christ shining in the gospel, but to a shepherd's crook, his rod and staff, denoting the tender care of Christ takes of his church; for he is both the great and the good Shepherd.
VI. That his kingdom, being set up, should be maintained and kept up in the world, in spite of all the oppositions of the power of darkness. 1. Christ shall rule, shall give laws, and govern his subjects by them, shall perfect them, and make them easy and happy, shall do his own will, fulfil his own counsels, and maintain his own interests among men. His kingdom is of God, and it shall stand; his crown sits firmly on his head, and there it shall flourish. 2. He shall rule in the midst of his enemies. He sits in heaven in the midst of his friends; his throne of glory there is surrounded with none but faithful worshippers of him, Rev 5:11. But he rules on earth in the midst of his enemies, and his throne of government here is surrounded with those that hate him and fight against him. Christ's church is a lily among thorns, and his disciples are sent forth as sheep in the midst of wolves; he knows where they dwell, even where Satan's seat is (Rev 2:13), and this redounds to his honour that he not only keeps his ground, but gains his point, notwithstanding all the malignant policies and powers of hell and earth, which cannot shake the rock on which the church is built. Great is the truth, and will prevail.
VII. That he should have a great number of subjects, who should be to him for a name and a praise, Psa 110:3.
1. That they should be his own people, and such as he should have an incontestable title to. They are given to him by the Father, who gave them their lives and beings, and to whom their lives and beings were forfeited. Thine they were and thou gavest them me, Joh 17:6. They are redeemed by him; he has purchased them to be to himself a peculiar people, Tit 2:14. They are his by right, antecedent to their consent. He had much people in Corinth before they were converted, Act 18:10.
2. That they should be a willing people, a people of willingness, alluding to servants that choose their service and are not coerced to it (they love their masters and would not go out free), to soldiers that are volunteers and not pressed men ("Here am I, send me"), to sacrifices that are free-will offerings and not offered of necessity; we present ourselves living sacrifices. Note, Christ's people are a willing people. The conversion of a soul consists in its being willing to be Christ's, coming under his yoke and into his interests, with an entire compliancy and satisfaction.
3. That they should be so in the day of his power, in the day of thy muster (so some); when thou art enlisting soldiers thou shalt find a multitude of volunteers forward to be enlisted; let but the standard be set up and the Gentiles will seek to it, Isa 11:10; Isa 60:3. Or when thou art drawing them out to battle they shall be willing to follow the Lamb whithersoever he goes, Rev 14:4. In the day of thy armies (so some); "when the first preachers of the gospel shall be sent forth, as Christ's armies, to reduce apostate men, and to ruin the kingdom of apostate angels, then all that are thy people shall be willing; that will be thy time of setting up thy kingdom." In the day of thy strength, so we take it. There is a general power which goes along with the gospel to all, proper to make them willing to be Christ's people, arising from the supreme authority of its great author and the intrinsic excellency of the things themselves contained in it, besides the undeniable miracles that were wrought for the confirmation of it. And there is also a particular power, the power of the Spirit, going along with the power of the word, to the people of Christ, which is effectual to make them willing. The former leaves sinners without matter of excuse; this leaves saints without matter of boasting. Whoever are willing to be Christ's people, it is the free and mighty grace of God that makes them so.
4. That they should be so in the beauty of holiness, that is, (1.) They shall be allured to him by the beauty of holiness; they shall be charmed into a subjection to Christ by the sight given them of his beauty, who is the holy Jesus, and the beauty of the church, which is the holy nation. (2.) They shall be admitted by him into the beauty of holiness, as spiritual priests, to minister in his sanctuary; for by the blood of Jesus we have boldness to enter into the holiest. (3.) They shall attend upon him in the beautiful attire or ornaments of grace and sanctification. Note, Holiness is the livery of Christ's family and that which becomes his house for ever. Christ's soldiers are all thus clothed; these are the colours they wear. The armies of heaven follow him in fine linen, clean and white, Rev 19:14.
5. That he should have great numbers of people devoted to him. The multitude of the people is the honour of the prince, and that shall be the honour of this prince. From the womb of the morning thou hast the dew of thy youth, that is, abundance of young converts, like the drops of dew in a summer's morning. In the early days of the gospel, in the morning of the New Testament, the youth of the church, great numbers flocked to Christ, and there were multitudes that believed, a remnant of Jacob, that was as dew from the Lord, Mic 5:7; Isa 64:4, Isa 64:8. Or thus? "From the womb of the morning (from their very childhood) thou hast the dew of thy people's youth, that is, their hearts and affections when they are young; it is thy youth, because it is dedicated to thee." The dew of the youth is a numerous, illustrious, hopeful show of young people flocking to Christ, which would be to the world as dew to the ground, to make it fruitful. Note, The dew of our youth, even in the morning of our days, ought to be consecrated to our Lord Jesus.
6. That he should be not only a king, but a priest, Psa 110:4. The same Lord that said, Sit thou at my right hand, swore, and will not repent, Thou art a priest, that is, Be thou a priest; for by the word of his oath he was consecrated. Note, (1.) Our Lord Jesus Christ is a priest. He was appointed to that office and faithfully executes it; he is ordained for men in things pertaining to God, to offer gifts and sacrifices for sin (Heb 5:1), to make atonement for our sins and to recommend our services to God's acceptance. He is God's minister to us, and our advocate with God, and so is a Mediator between us and God. (2.) He is a priest for ever. He was designed for a priest, in God's eternal counsels; he was a priest to the Old Testament saints, and will be a priest for all believers to the end of time, Heb 13:8. He is said to be a priest for ever, not only because we are never to expect any other dispensation of grace than this by the priesthood of Christ, but because the blessed fruits and consequences of it will remain to eternity. (3.) He is made a priest with an oath, which the apostle urges to prove the pre-eminence of his priesthood above that of Aaron, Heb 7:20, Heb 7:21. The Lord has sworn, to show that in the commission there was no implied reserve of a power of revocation; for he will not repent, as he did concerning Eli's priesthood, Sa1 2:30. This was intended for the honour of Christ and the comfort of Christians. The priesthood of Christ is confirmed by the highest ratifications possible, that it might be an unshaken foundation for our faith and hope to build upon. (4.) He is a priest, not of the order of Aaron, but of that of Melchizedek, which, as it was prior, so it was upon many accounts superior, to that of Aaron, and a more lively representation of Christ's priesthood. Melchizedek was a priest upon his throne, so is Christ (Zac 6:13), king of righteousness and king of peace. Melchizedek had no successor, nor has Christ; his is an unchangeable priesthood. The apostle comments largely upon these words (Heb. 7) and builds on them his discourse of Christ's priestly office, which he shows was no new notion, but built upon this most sure word of prophecy. For, as the New Testament explains the Old, so the Old Testament confirms the New, and Jesus Christ is the Alpha and Omega of both.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1–4 The Lord said unto my Lord,.... The Targum is,
The Lord said unto my Lord,.... The Targum is,
"the Lord said in his Word.''
Read full note →
Galatinus (q) says the true Targum of Jonathan has it,
"the Lord said to his Word;''
and produces an authority for it. These are the words of Jehovah the Father to his Son the Messiah; the "Adon", or Lord, spoken of in Isa 6:1, the one Lord Jesus, and only Potentate; the Lord of all, the Lord of David, and of every believer; not by right of creation only, as of all mankind; but by redemption, having bought them; and by right of marriage, having espoused them; and by their own consent, they owning him to be their Lord. The words said to him by Jehovah, as follow, were said in his mind, in his eternal purpose and decree; which he, lying in his bosom, was privy, when he foreordained him to be the Redeemer; and in the council and covenant of peace, when he promised him this glory as the reward of his sufferings; and in the prophecies of the Old Testament, which speak as of the sufferings of Christ, so of the glory that should follow; and when the fact was done, when, after his death, resurrection, ascension, and entrance into heaven, he was placed, as follows:
Sit thou at my right hand; of power and majesty; expressive of the honour done to Christ, and the glory put on him in the human nature, such as angels nor any creature ever had, Heb 1:13, it being always accounted honourable to sit at the right hand of great personages, Kg1 2:19, and also of rule, and power, and authority; being upon the same throne with his Father, exercising the same government over angels and men; "sitting" is explained by "reigning" in Co1 15:25. It also denotes having done his work, and to satisfaction; and therefore is set down, being entered into his rest, and having ceased from his work and labour, enjoying the presence of his divine Father; in which is fulness of joy, and at whose right hand are pleasures for evermore: and it also signifies the continuance of regal honour and power; he sits and continues a King as well as a Priest for ever.
Until I make thine enemies thy footstool; Christ has his enemies; all the enemies of his people are his; some are overcome already by him, as sin, Satan, and the world; and the Jews, his enemies, who would not have him to reign over them, have been destroyed: but as yet all things are not put under his feet, which will be; as antichrist, and the kings of the earth that are with him, who will be overcome by him; the beast and false prophet will be taken and cast into the lake of fire; where also the old serpent, the devil, after he has been bound and loosed, wall be cast likewise; and when the last enemy, death, shall be destroyed; till that time comes, Christ reigns and will reign, and afterwards too, even to all eternity. The allusion is to the custom of conquerors treading upon the necks of the conquered; see Jos 10:24.
(m) Adv. Marcion. l. 5. c. 9. (n) In Midrash Tillim apud Yalkut in loc. (o) R. Moses Haddarsan & Arama in Galatiu. de Cath. Arean. Ver. l. 3. c. 17. & l. 8. c. 24. (p) Saadiah Gaon in Dan vii. 13. Nachman. Disput. cum Fratre Paulo, p. 36, 55. Abkath Rochel, p. 80. (q) De Cathol. Arean. Ver. l. 3. c. 5. & l. 8. c. 24.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1–4 That this psalm belongs to the Messiah, is abundantly…
That this psalm belongs to the Messiah, is abundantly evident both from the express testimony of the New Testament, Acts ii, 34; 1 Cor. xv, 25 Heb. i, 13; x, 13. and from the consent of the ancient Hebrew doctors. Of him, it is directly and immediately to be understood; the spirit of God wisely so ordering this matter, that it might be a convincing testimony against the unbelieving Jews, concerning the true Messiah, and concerning the nature and quality of his kingdom. His prophetic office, ver. 2. His priestly office, ver. 4, His kingly office, ver. 1, 3, 5, 6. His states of humiliation and exaltation, ver. 7. A psalm of David.
The Lord - God the father. Said - Decreed it from eternity, and in due time published this decree, and actually executed it; which he did when he raised up Christ from the dead, and brought him into his heavenly mansion. Unto - Unto his son the Messiah, whom David designedly calls his Lord, to admonish the whole church, that although he was his son according to his human nature, yet he had an higher nature, and was also his Lord, as being God blessed forever, and consequently Lord of all things. The Hebrew word Adon is one of God's titles, signifying his power and authority over all things, and therefore is most fitly given to the Messiah, to whom God hath delegated all his power Matt. xxviii, 18. Sit - Now take thy rest and the possession of that sovereign kingdom and glory, which by right belongeth to thee; do thou rule with me with equal power and majesty, as thou art God; and with an authority and honour far above all creatures, as thou art man. Make - By my almighty power communicated to thee as God by eternal generation, and vouchsafed to thee as mediator. Enemies - All ungodly men, sin and death, and the devil. Footstool - Thy slaves and vassals.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1–4 The Messiah sits in his kingdom at the right…
PSALM CX
The Messiah sits in his kingdom at the right hand of God, his
Read full note →
enemies being subdued under him, 1, 2.
The nature and extent of his government, 3.
His everlasting priesthood, 4.
His execution of justice and judgment, 5, 6.
The reason on which all this is founded, his passion and
exaltation, 7.
NOTES ON PSALM CX
The Hebrew, and all the Versions, except the Arabic, attribute this Psalm to David: nor can this be doubted, as it is thus attributed in the New Testament; see the places in the margin. We have in it the celebration of some great potentates accession to the crown; but the subject is so grand, the expressions so noble, and the object raised so far above what can be called human, that no history has ever mentioned a prince to whom a literal application of this Psalm can be made. To Jesus Christ alone, to his everlasting priesthood and government, as King of kings and Lord of lords, can it be applied.
The Jews, aware of the advantage which the Christian religion must derive from this Psalm, have laboured hard and in vain to give it a contrary sense. Some have attributed it to Eliezer, the servant or steward of Abraham; and state that he composed it on the occasion of his master's victory over the four kings at the valley of Shaveh, Ge 14:14-17. Others say it was done by David, in commemoration of his victory over the Philistines. Others make Solomon the author. Some refer it to Hezekiah, and others to Zerubbabel, c.: but the bare reading of the Psalm will show the vanity of these pretensions. A King is described here who is David's Lord, and sits at the right hand of God a conqueror, reigning at Jerusalem, King from all eternity-having an everlasting priesthood, Judge of all nations, triumphing over all potentates, indefatigable in all his operations, and successful in all his enterprises. Where has there ever appeared a prince in whom all these characters met? There never was one, nor is it possible that there ever can be one such, the Person excepted to whom the Psalm is applied by the authority of the Holy Spirit himself. That the Jews who lived in the time of our Lord believed this Psalm to have been written by David, and that it spoke of the Messiah alone, is evident from this, that when our Lord quoted it, and drew arguments from it in favour of his mission, Mt 22:42, they did not attempt to gainsay it. St. Peter, Ac 2:34, and St. Paul, 1Co 15:25; Heb 1:13; Heb 5:6; Heb 5:10; Heb 7:17; Heb 10:12-13, apply it to show that Jesus is the Messiah. Nor was there any attempt to contradict them; not even an intimation that they had misapplied it, or mistaken its meaning. Many of the later Jews also have granted that it applied to the Messiah, though they dispute its application to Jesus of Nazareth. All the critics and commentators whom I have consulted apply it to our Lord; nor does it appear to me to be capable of interpretation on any other ground. Before I proceed to take a general view of it, I shall set down the chief of the various readings found in the MSS. on this Psalm.
Ps 110:1. Said unto my Lord. Instead of לאדני ladoni, "my Lord," one MS. seems to have read ליהוה layhovah, "Jehovah said unto Jehovah, 'Sit thou on my right hand,'" c. See De Rossi.
Thy footstool. הדם לרגליך hadom leragleycha, "the footstool to thy feet." But eight MSS. drop the prefix ל le and read the word in the genitive case, with the Septuagint, Vulgate, and Arabic. Many also read the word in the singular number.
Ps 110:3. Instead of בהדרי קדש behadrey kodesh, "in the beauties of holiness," בהררי קדש beharerey kodesh, "in the mountains of holiness," is the reading of thirty-four of Kennicott's MSS., and fifty-three of those of De Rossi, and also of several printed editions.
Instead of ילדתך yaldutheca, "of thy youth," ילדתיך yaladticha, "I have begotten thee," is the reading, as to the consonants, of sixty-two of Kennicott's and twenty-three of De Rossi's MSS., and of some ancient editions, with the Septuagint, Arabic, and Anglo-Saxon.
Ps 110:4. After the order, על דברתי al dibrathi, דברתו dibratho, "HIS order," is the reading of twelve of Kennicott's and De Rossi's MSS.
Ps 110:5. The Lord, אדני adonai: but יהוה Yehovah is the reading of a great number of the MSS. in the above collections.
Ps 110:6. Instead of בגוים baggoyim, "among the heathens" or nations, גוים goyim, "he shall judge the heathen," is the reading of one ancient MS.
Instead of ראש rosh, "the head," ראשי rashey, "the heads," is the reading of one MS., with the Chaldee, Septuagint, Vulgate, and Anglo-Saxon.
Ps 110:7. For ירים yarim, "he shall lift up," ירום yarom, "shall be lifted up," is the reading of six MSS. and the Syriac.
Instead of ראש rosh, "THE head," ראשו rosho, "HIS head," is the reading of two MSS. and the Syriac.
A few add הללו יה halelu Yah, "Praise ye Jehovah;" but this was probably taken from the beginning of the following Psalm.
The learned Venema has taken great pains to expound this Psalm: he considers it a Divine oracle, partly relating to David's Lord, and partly to David himself.
1. David's Lord is here inducted to the highest honour, regal and sacerdotal, with the promise of a most flourishing kingdom, founded in Zion, but extending every where, till every enemy should be subdued.
2. David is here promised God's protection; that his enemies shall never prevail against him; but he must go through many sufferings in order to reach a state of glory.
3. The time in which this oracle or prophecy was delivered was probably a little after the time when David had brought home the ark, and before he had his wars with the neighbouring idolatrous nations. The kingdom was confirmed in his hand; but it was not yet extended over the neighbouring nations.
Verse 1. The Lord said unto my Lord] Jehovah said unto my Adonai. That David's Lord is the Messiah, is confirmed by our Lord himself and by the apostles Peter and Paul, as we have already seen.
Sit thou at my right hand] This implies the possession of the utmost confidence, power, and preeminence.
Until I make thine enemies] Jesus shall reign till all his enemies are subdued under him. Jesus Christ, as GOD, ever dwelt in the fulness of the Godhead; but it was as God-man that, after his resurrection, he was raised to the right hand of the Majesty on high, ever to appear in the presence of God for us.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1–4 Psa 110:1. The Lord said unto my Lord —…
Psa 110:1. The Lord said unto my Lord — נאם יהוה לאדני, neum Jehovah ladoni, the saying, or decree, that is, I record the saying or decree of Jehohovah to my Lord, that is, to his Son the Messiah, whom I acknowledge as my Lord and God. This decree, made in eternity, was in due time published, and was actually executed when God raised up Christ from the dead, and brought him into his heavenly mansion. David designedly calls the Messiah his Lord, to admonish the whole church, that although he was his son according to the human nature, yet he had a higher nature, and was also his Lord, as being by nature God blessed for ever, and consequently Lord of all things, as he is called Act 10:36; and by office, as he was God man, the Lord and King of the whole church, and of all the world, for the church’s sake. And this was said to prevent that offence which the Holy Ghost foresaw the Jews and others would be ready to take at the meanness of Christ’s appearance in the flesh. The Hebrew word אדון, adon, is one of God’s titles, signifying his power and authority over all things, and therefore is most fitly given to the Messiah, to whom God had delegated all his power in the universe, Mat 28:18. Sit thou at my right hand — Thou who hast for so many years been veiled with infirm and mortal flesh, despised, rejected, and trampled upon by men, and persecuted unto death; do thou now take to thyself thy great and just power. Thou hast done thy work upon earth, now take thy rest, and the possession of that sovereign kingdom and glory, which by right belongs to thee; do thou rule with me, with an authority and honour far above all creatures, in earth or heaven. So this phrase is expounded in other places: see Luk 22:69; 1Co 15:25; Heb 1:3; Heb 8:1; Heb 10:12-13; Eph 1:20, &c. It is a figurative expression, taken from the custom of earthly monarchs, who placed those persons on their right hands to whom they would show the greatest honour, or whom they designed to advance to the greatest power and authority: see 1Ki 2:19. It here signifies the dominion which Jesus Christ, after his death, received from the Father, as the Messiah. Thus he says of himself, Rev 3:21, I overcame, and am set down with my Father on his throne. Until I make thine enemies — Until, by my almighty power, communicated to thee, as Mediator, I make those that crucified thee, (converting some and destroying others,) and the idolatrous heathen, subjecting them to thy gospel, as also the power of sin and Satan in men’s hearts, and, at last, death itself, thy footstool — Thy slaves and vassals. This expression, thy footstool, which denotes an entire subdual of enemies, alludes to the custom of eastern nations, to tread upon the necks of the kings whom they had conquered, and so make them, as it were, their footstool.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1–4 The Lord said unto my Lord - In the…
The Lord said unto my Lord - In the Hebrew, “Spake Jehovah to my Lord.” The word יהוה Yahweh is the incommunicable name of God. It is never given to a created being. The other word translated “Lord - אדני 'Adonāy - means one who has rule or authority; one of high rank; one who has dominion; one who is the owner or possessor, etc. This word is applied frequently to a creature. It is applied to kings, princes, rulers, masters. The phrase “my Lord” refers to someone who was superior in rank to the author of the psalm; one whom he could address as his superior. The psalm, therefore, cannot refer to David himself, as if Yahweh had said to him, “Sit thou at my right hand.” Nor was there anyone on earth in the time of David to whom it could be applicable; anyone whom he would call his “Lord” or superior. If, therefore, the psalm was written by David, it must have reference to the Messiah - to one whom he owned as his superior - his Lord - his Sovereign. It cannot refer to God as if he were to have this rule over David, since God himself is referred to as “speaking” to him whom David called his Lord: “Jehovah said unto my Lord.” The reasoning of the Saviour, therefore, in Mat 22:43-45, was founded on a fair and just interpretation of the psalm, and was so plain and conclusive that the Pharisees did not attempt to reply to it. Mat 22:46. See the notes at that passage. No other interpretation “can” be given to it, consistently with the proper rules of expounding language, unless it be shown that the psalm was not composed by David, and might, therefore, be applied to someone whom the author would acknowledge as his “Lord.” But there is no evidence of this, and there is no one in the Old Testament history to whom the psalm would be applicable.
Sit thou at my right hand - The position of honor and of rank. Compare the notes at Psa 16:8. See also Psa 45:9; Mar 14:62; Luk 22:69; Act 7:55; Heb 1:3; Heb 8:1. The phrase is properly applicable to the Messiah as exalted to the highest place in the universe - the right hand of God.
Read full note →
Until I make thine enemies thy footstool - Until they are entirely subdued under time. See the notes at Mat 22:44. The enemies here referred to are the enemies of the Messiah considered as King (see Psa 2:1-12); and the promise here is, that “he must reign until he shall have put all enemies under his feet.” See the notes at 1Co 15:25.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 Psalms 110
Psalms 110
A Psalm of David
Read full note →
The Lord said unto my Lord,
Sit thou at my right hand,
Until I make thine enemies thy footstool.
2 The Lord shall send
The rod of thy strength out of Zion.
Rule thou in the midst of thine enemies.
3 Thy people shall be willing in the day of thy power,
In the beauties of holiness
From the womb of the morning:
Thou hast the dew of thy youth.
4 The Lord hath sworn, and will not repent,
Thou art a priest for ever
After the order of Melchizedek.
5 The Lord at thy right hand
Shall strike through kings in the day of his wrath.
6 He shall judge among the heathen,
He shall fill the places with the dead bodies;
He shall wound the heads over many countries.
7 He shall drink of the brook in the way:
Therefore shall he lift up the head.
EXEGETICAL AND CRITICAL
Contents And Composition.—Two utterances of a revelation, Psa_110:1; Psa_110:4, the first of which is expressly stated to be a declaration of Jehovah, and the second declared to be unchangeable, because accompanied by His oath, form the two central points of the train of thought pursued in this Psalm. The first utterance of God assigns to the Lord of the Psalmist a place at the right hand of Jehovah, with the promise of the complete overthrow of His enemies. Psa_110:2 takes this as the ground of an address to this Lord, in which there is promised to Him, by the help of Jehovah, a triumphant extension of His kingdom out of Zion. Psa_110:3 pledges the willing loyalty of His people, which constantly rejuvenates itself, as a nation of numberless warriors, and consecrates itself to God. This is done in connection with the declaration of Jehovah contained in the second divine utterance. This Ruler is a Priest forever, after an order not Levitical, but reaching back to the unhistorical past. And Psa_110:5-7, in passing from the allocutive to the narrative style, describe the victorious career of this Hero, who crushes His foes with the might of God, and who, also, while on His march, is refreshed and revived when needing support.
Accordingly, the lyrico-prophetical character of the Psalm is as unmistakable as its theocratic stand-point. If their full weight and the biblical sense are attached to these terms, the supposition that the Psalm celebrates poetically the glories of the kingdom in Israel, as the kingdom of God (Hupfeld), falls to the ground. It falls to pieces from internal weakness. For the idea of the union of the sacerdotal dignity and royal authority, though a common one in heathendom, was unheard of in Israelitish history before the Maccabæan period, in connection with actual sovereigns. David, at a time when the temple-worship was suspended, and from the absence of priests, exceptionally fulfilled priestly functions (2 Samuel 6), but immediately restored the legal order of things, and transferred the official authority of the priesthood to the Levites (2Sa_8:17; 2Sa_20:25). The single attempt of Uzziah to take the control of the religious ceremonies, in order to perform them personally, brought upon him a judgment from God (2Ch_26:16). In the Maccabæan period, it is true, the union of this two-fold dignity did exist. Accordingly, by a purely historical, and not prophetical view, a reference is readily suggested to Jonathan and his assumption of the pontificate (Hitzig formerly) or, better, to Alexander Jannæus (Hitzig now), or to Simon (1Ma_14:41). But apart from the general considerations against so late a composition, the usual objection may be urged, that the Maccabæans had already been priests before they became princes, whereas the opposite order seems indicated here. Yet this objection is not so weighty as the fact, that in the Psalm the union of the kingly and priestly dignities is designated by a declaration, attested and assured by God, (1) as one altogether peculiar or unique, (2) as one never again to be dissolved, or eternal, and (3) as an attribute not of a dynasty, but of a distinct Person. On these grounds the Messianic interpretation is demanded by the historical relations as much as by the language employed. The only other question is, whether the Psalm is to be understood in a typical, or typico-prophetical, or prophetico-messianic sense. In the first case, the reference of the Psalm to the Messiah would only be gained mediately, from the extraordinary character of the expressions, which, moreover, are not literally applicable to the historical relations of a theocratic ruler. It could be rendered clear only through a mode of teaching based upon the ideas and expectations which characterized more especially the time of Christ and His apostles (Knapp.) If the Psalm be viewed historically, we would have only a theocratic congratulatory poem, addressed to a king (De Wette), in which also a longing might perhaps be expressed for the restoration of the primitive union of the sovereignty and the priesthood (Ewald). The genuineness of the superscription would then have to be given up, unless we decide with Hitzig for the translation: upon David (Isaaki, Aben Ezra, Kimchi). In the second case, the king in question would be viewed by the poet himself as the type of Messiah. It would then, historically, be most natural to think of David, after he had brought the ark of the covenant to Zion, and, enthroned at the side of Jehovah under His protection, could count on a secure reign (Herder). And we would connect with this the prophecy which was made to him and his family (1 Samuel 7.). But, in the first place, Psa_110:4 would remain insufficiently explained. This verse does not allude to distinct priestly functions, as, for example, praying and blessing, but to the priestly office personally received. And David could not be called a priest on account of dwelling near God in the sense alluded to, nor be regarded as symbolizing Melchizedek, king of righteousness in Salem. In the second place, no answer would be given to the question as to which king the prophecy could have applied, as it is certainly something more than a piece of flattery paid by the body of priests to their favorite David (Ilgen, De notione tituli filii Dei, in Paulus’ Memorabilia. VII. 193 ff.). Even the reference to the Maccabæan times, with the sacerdotal princes and the Messianic expectations, held even then by the Jews (by Lengerke), would not suffice; for at that time prophecy was extinct, and in the Psalm an actual prophetical utterance of God, not a feigned one, is given. Nor could the Psalm be the ode of a poet composed for the court-chapel on Solomon’s accession to the throne (Borhek in Eichhorn’s Allg. Bibliothek der bibl. Literatur, II. 222 ff.; VI. 315 ff.). Let it then be maintained that it is a declaration of Jehovah, and that the utterance bears a prophetical character. We must now exclude the supposition that David here gives expression to the thoughts awakened in the breast of true Israelites concerning his relation to Jehovah, as elsewhere he records their feelings concerning him and his undertakings, and consequently that he puts into the mouths of the people, as he elsewhere records their prayers in his behalf, a prophetic view of himself (Hofmann formerly), or of his dynasty (Hofmann now). Both the form and the contents of this psalm are incompatible (Kurtz) with the assumption, that David was at the same time its author and its subject. Nor could he have regarded either himself or that victorious king who should reign at the time contemplated (Hofmann), or, specially, Solomon on the occasion of the attempt of Adonijah to render the succession to the throne doubtful, as the subject, viewed typically, of that prophetic view. For the prophecy includes not merely the sitting at the right hand of Jehovah, but the union also of the kingly and priestly offices. The conception of such a union did not, among the Israelites, arise from possible (Hävernick) conflicts of history (De Wette, who refers to Uzziah), but from divine revelation, and has not merely a prophetical, but an essentially Messianic character (Zec_6:13). Now, if we consider that David represented himself sometimes as a prophet and king of Jehovah, but never as His priest, although he performed some priestly acts, and that he needed and desired a priestly mediation, independent of his person and not representable by him, as greatly as did his people, who were distinguished as a kingdom of priests (Exo_19:6), then it may be conceived how just it is that not David and his family, not Aaron and the Levites, but a person like Melchizedek, standing outside the circle of historical Israel, appears as a type of the Messiah. David, therefore, was not in a position to view himself or his family typico-messianically with relation to the royal priest of Jehovah. And it is just this view of the Messiah which must be separated from the person and history of David, and which must have arisen purely from actual revelation. Thus does the text itself represent it. Thus did Jesus treat it in His discussion with the Pharisees (Mat_22:41 ff., comp. Mar_12:35 ff.; Luk_20:41 ff.). Thus Peter expounded it (Act_2:34 f.). Thus also did Paul (1Co_15:25). Thus the Scriptures generally (Heb_1:13; Heb_5:6; Heb_7:17; Heb_7:21; Heb_10:13). Thus did the Synagogue understand it in earlier times. Thus has the Christian Church at all times understood it. And the merely and strictly scientific expositors would return, to a greater extent than they have done, to the prophetico-messianic interpretation, if they could succeed in abandoning altogether the anti-historical method of transferring Old Testament conceptions and expressions to the Person and Life of Jesus Christ, as well as the unhistorical allegorizing and spiritualizing method of interpretation, and would also treat the several declarations of the Psalm as matter of future historical realization.—The Psalm being considered as bearing this character, it was perhaps not without design that the name Jehovah was employed three times, and that there are three strophes, each of seven stichs. The different interpretations are fully treated by Bergmann, Comm. in Ps. CX., Leyden, 1819.
[Perowne: “This Psalm claims emphatically to be the fruit and record of a Divine revelation. The words of the poet, though shaped in the poet’s heart, come to him from the very sanctuary of the Most High. It is an oracle and utterance of Jehovah, which he has heard and which he has to declare to others. It is an oracle which concerns a king who reigns in Zion; it is addressed to one to whom the poet does homage, calling Him ‘Lord;’ it assures him of the high favor of Jehovah, who lifts Him to a share of His own royal dignity, giving him the victory over all his enemies. The poet then pictures the king going forth to battle surrounded by his youthful warriors, bright and numberless as the dew-drops on a summer morn, willing to shed their hearts’ blood in his service, each one robed as a priest, each one a soldier of God. As he gazes on the vision which has been called up by the first word from heaven, another divine word sounds in his ear: the word confirmed by the oath of Jehovah, that the king shall also be A PRIEST FOREVER AFTER THE ORDER OF MELCHIZEDEK. Then he follows the king in imagination to the war, sees him winning victory after victory with great slaughter, aided by God Himself in the fight, and securing the fruits of his victories by a pursuit of his enemies, which knows no check even in the burning heat of an eastern sun.
“If we were at liberty to adopt in this Psalm the same principles of interpretation, which we have adopted with regard to all the other Messianic Psalms, it would present no special difficulty. We might suppose it to have been written by some poet of David’s time, who would naturally speak of David himself as his lord. In the first and lowest sense, his words would apply to David as his theocratic king; in their ultimate and highest sense, they would be fulfilled in David’s Great Descendant, in Him who was both David’s Son and David’s Lord. But we seem to be precluded from this method of interpretation by the argument which, according to all the Evangelists, our Lord, in disputing with the Pharisees, builds upon the first verse of the Psalm. …. Now, in this argument, all turns upon two points: first, that David himself wrote the Psalm, and next, that in writing he was moved by the Holy Ghost. David himself, in a confessedly Messianic Psalm, is speaking not of himself, but of his Great Descendant, and so speaking, calls Him his Lord, … and if so, it is plain that there can be no lower reference of the Psalm to David or to any other Jewish monarch.”
Mr. Perowne then cites and deals with two objections brought against this view. First, it is the only instance in the prophetic Psalms of direct reference to Christ. This we have to accept. Secondly, “the language of the latter part of the Psalm is fairly applicable only to an earthly king.” But the solution which he offers seems to be unnecessary. He thinks that the poet “is still suffered to conceive of Him, partially at least, as an earthly monarch, fighting bloody battles with his enemies.” It is better to consider the language alluded to as simply a highly figurative description of the victorious progress of Christ, remembering also that, although the conception is purely that of a New Testament realization, it is clothed in Old Testament ideas and imagery. It was necessarily so. The actions portrayed by an Old Testament poet would look strange if presented in a New Testament garb.—J. F. M.]
Psa_110:1. A declaration of Jehovah [E. V.: The Lord said]. The expression shows that an utterance is announced, invested with the character of inspiration (see on Psa_36:2), and therefore conveyed prophetically. Its position at the beginning of the sentence does not indicate a mutilation of the text (Olshausen), but shows that God was speaking at that moment. The whole mode of expression testifies against the supposition that the reference might here be only to a prophecy given formerly, or that a declaration of God which was already well-known might have been put in the mouths of the people. The person to whom the utterance is addressed is not directly indicated as Divine, equal to Jehovah, and of the same nature, in the sense of adonai (which J. D. Michaelis proposed to read), but such a person as the Psalmist acknowledges as his lord. This expresses the relation of one in high rank to one in a subordinate position. Its significance and importance are not weakened by the objection, that, according to Oriental usage, adoni can be used as a periphrastic expression of respect, instead of the personal pronoun of the second person. Nor do the contents of the declaration assign a mere place of honor, although the highest, to the person addressed (1Ki_2:19); they call upon him to take the position in which the king’s vicegerent and representative, or, in other circumstances, the coregent was placed. Taken by itself, this expression could be restricted, in its application, to a theocratic king (Kurtz), 1Ch_28:5; 1Ch_29:23, but, when referring to the Son (Psalms 2), it contains the germ of the idea of an assumption into fellowship with God’s exaltation and dominion, Dan_7:13-14; 1Co_15:25 (Delitzsch). The complete subjugation of God’s enemies, who are to be utterly defeated and humbled (Jos_10:24 :1Ki_5:17), forms a turning point in the history of His kingdom (Act_3:21; 1Co_15:28 : Heb_10:13), from which time forth all relations are to become different from those in the present epoch of the world.
Psa_110:2. The staff [E. V.: rod] is not spoken of as an instrument of chastisement, Isa_11:4 (Jahn, Reinke, Hengst.), which Jehovah will send forth, and with which He will smite His enemies successively. It is the emblem of majesty, and is stretched forth in the exercise of dominion (1Sa_2:10; Mic_5:3; Eze_19:11 ff.; Jer_48:17) out of Zion (Psa_2:6, comp., Psa_68:17; Psa_132:13-14; Isa_8:18), until the end of the world (Zec_9:10, comp. Psa_72:8; Num_24:17; Num_24:19). Psa_110:2 c disproves the interpretation which understands the sitting at the right hand of Jehovah as expressing only the security of the king, protected by Jehovah, against the attacks of his foes, and as excluding his own action. For these words, if they are not to be placed in the mouth of Jehovah Himself (Schnurrer, Jahn, Reinke, Hupfeld, Delitzsch), are certainly to be taken in the sense of a sure promise (De Wette).
Psa_110:3. Thy people show themselves willing, [E. V. Thy people shall be willing]. The interpretation of the fathers, after the Sept and Vulgate, is altogether at fault. They explain: “With thee is the dominion on the day of thy power, in the brightness of thy sanctuary; from the womb I have brought thee forth before the morning star.” The first words they suppose to refer to the complete victory of the Messiah on the great day of judgment, and the last to his eternal generation as the Son of God. The Arab. Version takes the same view, but translates: “in the light of the holy ones,” connecting these words with those which follow. The Syr. Version is also incorrect: “thy people are to be praised in the day of thy power; in the brightness of holiness have I begotten thee, O boy, from the womb, from ancient times.” The Chald. paraphrase even gives the following: “thy people of the house of Israel proves itself willingly obedient, to the law; on the day when the king goes forth, thou wilt unite with him in the array of holiness; the mercy of God will descend upon thee as descends the dew, thy generations shall dwell in hope.” Most of these errors arise not from differences in the Text, but from its false interpretation, which is due to false pronunciations and derivations, and, in some cases, to the omission of words. According to the Masoretic Text, it is the readiness of the people that is spoken of, not a readiness in offering gifts and sacrifices, (Herder, Hengst.), but for the military service of the king. To enter upon it, the youth shall gather as numerous, as fresh (Num_23:10; 2Sa_17:12), and as wonderfully sudden in their appearance, as the dew from the womb of the morning. Now, since this King is no temporal ruler, and is at the same time a Priest, it cannot be the usual military service and duty that is referred to, nor a religious ceremony in festal garments preceding it (Gesenius). Moreover, the words employed are unsuitable to convey this explanation. It is for this reason, indeed, that it has been proposed to read, with 30 codd. of Kennicott and more than 50 of De Rossi, and with Symm., and Jerome: הַרְרֵי ק׳=upon the mountains, instead of הַדְרֵֹיֽ ק׳ (Houbigant, Herder, De Wette, Olshausen, Hupfeld). The true view is, that images taken from military life are united with others, which indicate the peculiar characteristics of the present war, and show that the people, as well as the royal Hero, are priests. With the expressions compare Psa_29:2; Rev_19:14.—Instead of the usual שׁחר we have here משׁחר, which may be differently pointed, and therefore differently explained, but which is regarded by the best exegetes as merely a secondary form.—The dew of youth does not refer to the dewy freshness of the youthful period of life (Aquila) after Ecc_11:9, or youthfulness, youthful vigor (Hofmann). Nor in Psa_110:3 a does the day of power allude to the day of the Messianic judgment (the ancients) or the day of Pentecost (Friedrich, Symbolæ ad interpret. Ps. 110. 1814), when many from the East became followers of Christ. [Perowne: “The dew which, especially in the East, falls so copiously, is most probably employed here as a figure denoting infinite multitude, comp. the use of the figure in 2Sa_17:11-12. Others find the point of comparison in the brightness and freshness of the dew, and this may be suggested by the figure as well as multitude. In Mic_5:7, the point of comparison seems to be different.”—J. F. M.].
Psa_110:4. After the order of Melchizedek. The allusion to Melchizedek carries our view beyond the Aaronic and Levitical priesthood, and even beyond the history of Israel itself. The reference is not to that authority immediately resident, by virtue of their office, in Israelitish kings, by which they, as intercessors, could commend the people to God and bless them, and take the charge of the public worship (De Wette, Ewald, Hofmann). For here a special union of Priesthood and Royalty, unheard of in Israel and transferred to the king in his own person and for ever, is affirmed to exist by an oath of the only true God (Num_13:19), as something altogether extraordinary and difficult of belief, but yet made known by prophecy (Amo_6:8). Elsewhere עַל־דִּבְרַת occurs=with reference to, according to. So in Ecc_3:13; Ecc_7:14; Ecc_8:2; Dan_2:30; Dan_4:14, instead of the usual עַל־רְּבַר. But here the ancient union vowel, i in addition, is joined to the construct, state, which is also retained in מַלְכִּי. Therefore this is i, not to be taken as a suffix=according to my word, a Melchizedec (Herder after the older expositors). There is no ground for pressing the meaning “according to” (Hupfeld), since we can translate quite correctly: in the proportion, or: after the manner. How earnestly the Rabbins have endeavored to weaken the force of this passage may be inferred from the following, among many other most unnatural explanations. They take the word kohen here as princeps, rex, dux, though, as is well known, it is the technical word for priest, as the one who stands before God. The Chald, has gone so far as to paraphrase: The Lord hath sworn and will not repent; thou art appointed judge in the world to come, as a reward unto thee, because thou hast been a spotless king.
Psa_110:5-7. The Lord at thy right hand is not the king exalted to the right hand of Jehovah (Böhl after many of the older expositors), for which the designation adonai is quite unknown in the Old Testament, but Jehovah the Lord of all, here as the Helper (Psa_16:8; Psa_109:31), in the day of the Judgment of wrath (Psa_2:12), which is represented here as a battle. [Alexander: “On the right hand has precisely the same meaning which it has in Psa_109:31, when it denotes the place of protection or assistance, the figure being probably derived from the usages of war, in which one who succors or protects another may be said to strengthen his right hand, as the member which he uses in his own defence. In one sense, therefore, the Lord is at the right hand of Jehovah; in another sense, Jehovah is at His. This assistance, far from excluding, presupposes His own action; or rather, what Jehovah is described as doing for him, He does through him.—J. F. M.].
Nothing is to be inferred from the change of subject in Psa_110:7, for the change of persons in prophetical discourse is well known; the thought of the passage is always to be looked to. Accordingly, the subject in Psa_110:7 is not the enemy, who previously, being refreshed by drinking, bore his head on high (Hofmann), but the king; and that not with an allusion to Gideon (Jdg_7:5 ff.), as a hero who will allow nothing to interrupt his course, and is satisfied with a draught from the brook on his way (Calvin), or to Samson, Jdg_15:18 f. (Herder, Hengst.). The reference is rather to the toilsome nature of his way and course and conflict, in the midst of which, however, he never fails of refreshing and strengthening, and therefore can always keep his head aloft in joyful exultation. The passage may be applied, practically, to the sufferings of Christ and believers, as well as to their subsequent exaltation (Php_2:8 f., Heb_12:2; Rev_5:9 f.), but not referred directly to them as the Fathers maintain, (and Stier). Least of all is it to be supposed that there is any allusion to the “water of affliction,” and the like figures. For drinking is here the direct means of reviving, a cordial for the hero in his pursuit of the enemy, and presupposes only thirst and need. The Chald is altogether wrong: He will receive instruction from the mouth of the prophet on the way. [The lifting up of the head is by some referred to those assisted by the Hero. This view is based upon Psa_3:4. But the immediate connection with the statement of the first member of the verse, and the natural relation between drinking and being revived, are decisive of the true application. Any other relation between the members of the verse would be forced and obscure.—Hengstenberg: “That the words indicate an enduring and final triumph, not a momentary strengthening, appears from the opposition to the smiting of the head of the enemies. It is only when thus understood, that they are suitable as a conclusion, as is evident from the fact, that this feeble interpretation has led many to the notion, that the Psalm is only a fragment.”—J. F. M.].
It is uncertain whether the choice of words in Psa_110:6 c was determined by an allusion to David’s Ammonitish war (Del.). In any case we are not to translate: “the prince of the land of Rabbah,” that is, of the Ammonites whose capital was Rabbah (Moses Mendelssohn, Hofm.), nor: “a head (prince) over great lands” (Luth., Geier and others). Nor does the expression mean specially, the arch-enemy, the antichrist (Stier after the older expositors), as the Head, whose head is to be smitten (Gen_3:15). It is not probable that some particular enemy appearing in history as a chief or leader (most) is meant, or that רֹאשׁ in the present connection is to be taken collectively, (Sept., Chald and others, Hupfeld, Camphausen). We think that, in the plastic mode of presenting the subject, a particular point in the course of the conflict is seized upon and described (Hitzig), [i.e. when the Hero is crushing the head of one of his foes.—J. F. M.]. The form of expression, however, admits of being employed in the latter description of the Messianic conflict with the personal antichrist (Rev_19:11 ff.). [I subjoin Dr. Moll’s version. For a beautiful paraphrase, which agrees mainly with this version, see Mr. Perowne’s Commentary.
1 Of David; a Psalm.
An address of Jehovah to my Lord:
“Sit thou at my right hand,
Until I make thy enemies
A stool for thy feet.”
2 The sceptre of thy might
Will Jehovah stretch forth out of Zion;
Rule in the midst of thy enemies.
3 The people are ready on thy muster-day:
In holy array.
From the womb of the dawn,
(Comes) to thee the dew of thy youth (young warriors).
4 Jehovah has sworn and does not repent it:
“Thou art Priest to eternity,
After the order of Melchizedec.”
5 The Lord at thy right hand
Dashes kings to pieces in the day of his wrath,
6 Holds judgment over nations,
It (the battle-field) is full of corpses,
Crushes a head in a wide field—
7 He drinks of the brook in the way,
Therefore he raises his head on high.—J.F.M.].
DOCTRINAL AND ETHICAL
1. All progress in the history of the Church of God on earth is effected by the deeds of the Highest, in which He manifests Himself; all progress in the knowledge of those deeds is gathered through His revealed words. The latter often precede the former, and then bear the character of Divine promises, and come to the knowledge of the Church through the medium of prophetic vision and announcement. In this way she has received this “truly lofty and crowning Psalm of our dear Lord Jesus Christ” (Luther). “I heard in spirit, saith the prophet David, God the heavenly Father speak with His beloved Son, and because it was a glorious kingly address, which I would were known to all the world, I will give it in this Psalm” (John Arndt).
2. The exaltation of the King in the kingdom of God above all other kings, powers, and dominions, is not merely a spiritual one, of moral and religious significance. As an exaltation to the right hand of God, it transcends all earthly relations, being the only one of its kind, and proving itself to be such by glorious deeds of Divine might, which result in an incomparable and universal victory over each and every foe. For the sitting at God’s right hand is only a figurative expression, employed to set forth the infinite exaltation, the supereminence above all worlds, and the personal security of this King, in His actual participation in the Divine sovereignty. This position assures not only personal safety, but certain victory, in that conflict which He wages in behalf of Himself and His kingdom, not merely with Divine assistance, defence, and protection, but also with Divine strength. And this He will do until the end of the world. “He gives no sign where Christ shall reign and where His Church shall be formed, except that they shall be among enemies” (Luther). But “as this King has a majestic throne, so He has also a wonderful foot-stool; and as His royal throne gives us great comfort, we are glad when we think of His footstool. How joyful also do His poor subjects become, when they hear that their Prince and King has smitten down their enemies, and thus delivered them from their power!” (John Arndt).
3. But, as conflict precedes victory, so does a life of suffering, in the abasement of earthly existence, precede exaltation. Each side of the picture merits special regard. For, although the King of the Divine kingdom wages the conflict with Divine strength and in confidence of victory, according to Divine promise, yet He must encounter the toil and dangers and sacrifices of an actual warfare; and as He, with this end in view, assumes even this position according to God’s will, so He, like a mighty leader, summons His subjects to share them too. They are to contend together with Him and for Him, as He contends with them and for them.
4. All this gains a higher significance and a deeper sense when it is considered that it is God’s kingdom that is concerned, a people destined to be a kingdom of priests and the holy inheritance of the Eternal. They must be unceasingly reminded of this their destiny. But, with the exhortation to act accordingly and so carry on the conflict ordained for them, there is, by Divine mercy, united a promise that its issue can and will be successful, through that King who is also a Priest, and in whom royalty and priesthood are united personally and indissolubly, and in a manner contrary to the legal order in Israel.
5. In order to realize this promise, so sacredly secured, our faith must, on the one side, be directed beyond the national restrictions of the Mosaic and Levitical institutions and the Davidic and Theocratic history, and, on the other, the knowledge must be gained, that the royal Hero who crushes with the judgments of His wrath those who oppose Him, and the Intercessor and priestly Deliverer who blesses His people and reconciles them with God, are one and the same Person, whose coming the Church has to expect and for which she has to prepare. “Our consolation, which sustains us, and makes the heart joyful and courageous against all the persecution and raging of the world, is, that in the midst of them we have a Lord, who not only redeems us from sin and eternal death, but also protects and delivers us in sufferings and persecution, so that we shall not perish. And although they rage with all their fierceness against Christians, yet neither the Gospel nor Christianity shall perish, but, on this very account, their own heads shall be crushed” (Luther).
HOMILETICAL AND PRACTICAL
The King of God’s kingdom is Lord over all lords, but is not yet for a time acknowledged by all.—The Lord who reconciles us with God, will also govern us as a priestly King; therefore let us serve Him as God’s people in the garments of holiness.—In the wars of the Lord our victory is sure, but we must wage them as the host of our divine and priestly King.—The heavenly King calls His forces to conflict and service; but He leads them also to victory, and appears Himself on their behalf with protection and blessing.—The conflict of suffering, waged by the Church militant in obedience to her heavenly Lord, as the path that leads to a participation in His victories and in His glory.
Starke: O unspeakable joy! O strong consolation for believers, that they have a Brother, who sits on His throne at the right hand of God! In all times of persecution we can commit ourselves to Him.—Christ’s kingdom is a powerful, invincible kingdom, for the sceptre of its King is a sceptre of strength, and this should urge us to deepest reverence, faith, and obedience towards Him.—Here in the kingdom of grace, Christ rules among His enemies; for while He still concedes and grants much to them, He yet fulfils His counsel in the midst of all their rage; but there, in the kingdom of glory, He will reign over them and destroy all their wickedness forever.—Christ’s people consist of willing members, who serve Him without compulsion, prompted by the child-like spirit dwelling in them. Hereby thou mayest prove whether thou dost belong to the people of God or not.—The dew fertilizes and revives the earth; so believers are not only themselves fruitful in good works, but seek also to bring others to the saving fruit of righteousness, and aim to revive themselves and others.—Since Christ is both Priest and King, He has power, not only to reconcile us completely, but also to overthrow all the enemies of our salvation, and to share with believers all the blessings of His kingdom.—Christ fulfils His priestly office in all power, to eternity, without the help of any other; no saint therefore can help us as an intercessor.—Since God the Father has ordained Christ to be an eternal Priest, He never dies to believers, and thus the consolation which flows forth to them never ceases.—First the cup of sorrow, after that glory; that is God’s order. So had Christ also to suffer, and after that to enter into His glory (Luk_24:26; Rom_8:17).—The Lord knows always how to show a brook on the way to pious pilgrims in their weariness, from which they may be refreshed and strengthened.—As weak and feeble as the Church of God is in this world, in and for itself; so strong, yea, invincible is she, in her Help, Protector, and Defender, who is Christ.
Selnecker: While Christ sits at the right hand of God the Father, the Church will be wondrously preserved under tribulation and sufferings, and against the Devil and the world; but enemies will remain until the last day.—Frisch: Both humiliation and exaltation were required of Him, who was to redeem us completely; the former to gain our salvation, the latter to make it sure to us.—He who would stand under this Lord and Head, must be accustomed to drink with Him upon the way.—Arndt: I know one who sits at God’s right hand, who is strong enough for all my enemies and all my misfortune. He sits on my behalf at God’s right hand to defend me.—Rieger: David praises to the Son, what the Father will do in Him for the extension of His kingdom; while he declares with praise to the Father how the Son, in the sovereignty and priesthood, will do everything according to the Father’s will and pleasure—Vaihinger: As often as the Redeemer manifests His glory and power against the oppressors and enemies of His kingdom, so often does there arise in His people renewed willingness to serve Him, and so often are His worshippers increased.—Richter: The kingdom of God is extended from the earthly Zion. Warriors and ambassadors of Christ are ever going forth from the spiritual Zion, the true Church; and He, from the heavenly Zion, directs everything with His rod and sceptre.—Guenther: In spite of all foes, Christ is and remains the eternal King, and he who will not serve Him to his own salvation, must submit to Him to his condemnation.—Schaubach: That our Redeemer took the form of a servant need give us no difficulty; He shall, from this state of humiliation, again enter into His exaltation.—Taube: A people in priestly robes is a people equipped for battle.
[Matth. Henry: Sitting is a resting posture; after Christ’s services and sufferings He entered into rest from all His labors. It is a ruling posture; He sits to give law, to give judgment. It is a remaining posture; he sits like a King forever.—The conversion of a soul consists in its being willing to be Christ’s, coming under His yoke and into His interests, with entire compliancy and satisfaction.—There is a particular power, the power of the Spirit, going along with the power of the word, to the people of Christ, which is effectual to make them willing. The former leaves sinners without matter of excuse; this leaves saints without matter of boasting. Whoever are willing to be Christ’s people, it is the free and mighty grace of God which makes them so.—J. F. M.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain On vv1–4 1. The Lord said unto my Lord—Jehovah said to…
1. The Lord said unto my Lord—Jehovah said to Adonee, or, the oracle of Jehovah to Adonee. This is the usual formula for announcing an oracle, “Jehovah said,” or, “thus saith the Lord.” Jehovah speaks to Adon, whom David calls Lord, the Lord, or my Lord, that is, Christ. This is clear from Jewish and Christian commentators, but above all by the frequent and important quotations of the New Testament. “In later Jewish writings nearly every verse of the psalm is quoted as referring to the Messiah. In the Talmud it is said: ‘God placed King Messiah at his right hand, according to Psa_110:2,’ etc. In the Midrash Tehillim, on the same passage it is said, ‘God spake thus to Messiah.’ In the same Midrash, on Psa_18:36, we read, ‘R. Judah, in the name of R. Channa, the son of Chanina, says: In the age to come [that is, the Messianic dispensation,] will the Holy One (blessed be He) set the Messiah at his right hand, as it is written in Psalms 110, and Abraham on his left.’ In the book Zohar it is said, ‘The higher degree spake unto the lower, Sit thou on my right hand.’ And again, ‘The righteous (Jacob) spake to the Messiah, the son of Joseph, Sit thou at my right hand.’ According to the same authority, R. Simeon explains the words ‘Jehovah said unto my Lord,’ of the union of the Jews and the heathen in one kingdom by the Messiah. R. Saadis Gaon, commenting on Dan_7:13, writes: ‘This is the Messiah our Righteousness, as it is written in Psalms 110, Jehovah said unto my Lord,’” etc., etc.—Perowne. That the Jews of our Saviour’s time, admitted the application of this passage to Christ is proved from his quotation of it, (Mat_22:41-45,) where the whole weight of the argument depended on their admitting and believing the legitimacy of such application, the only question being whether Jesus was the Christ. In using the suffix form, Adonee, my Lord, (which is the form in which the Septuagint and our Saviour, τω Κυριω μου, use the passage,) David clearly distinguishes himself from Messiah, whom he causes to stand forth in his person and Lordship in clear objective vision, which is in advance of the phraseology of Psa_2:7, “Jehovah hath said to me,” etc. The same view is strongly carried out in Mar_12:35-37; Act_2:34-35.
Sit thou at my right hand—The place of honour and power, next in rank to the king, and sharing the government as viceroy. See 1Ki_2:19; Mat_20:21, and compare Eph_1:20; Col_3:1.
Read full note →
Thine enemies thy footstool—Quoted and applied to Christ, 1Co_15:25; Heb_1:13; Heb_10:13. The phrase occurs in various forms, and always denotes absolute and abject submission. See Jos_10:24; 1Ki_5:3; Psa_18:40; Psa_47:3. It must be remembered, that making his foes his “footstool” is not a phrase that denotes conversion and reconciliation. The language applies only to incorrigible enemies. The particle until points not only to their ultimate forced submission, or subjugation, but to a turning point, an era of consummation in the mediatorial government, as in Act_2:35; Act_3:21; 1Co_15:24-26, where see notes.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1–4 1. The Lord said unto my Lord] Jehovah’s oracle…
1. The Lord said unto my Lord] Jehovah’s oracle unto [or touching] my lord! The rendering said (R.V. saith) does not represent the full force of the word ne’um, which is commonly used of solemn Divine utterances (Gen_22:16, and frequently in the prophets; in the Psalter elsewhere Psa_36:1 only). The Psalmist speaks with the authority of a prophet who is conscious of having received a message from God. It makes little difference whether we render unto or touching. The message is addressed through the Psalmist to the king, and the king is the subject of it. Strictly speaking the ‘oracle’ is the remainder of the verse ‘sit thou … footstool,’ Psa_110:2-3 being the Psalmist’s expansion of it; but the whole Psalm is a Divine message of encouragement for the king.
my Lord] The R.V. has rightly dropped the capital letter, as being of the nature of an interpretation. ‘My lord’ (adônî) is the title of respect and reverence used in the O.T. in addressing or speaking of a person of rank and dignity, especially a king (Gen_23:6; 1Sa_22:11; 1 Kings 1. passim, Psa_18:7; and frequently).
Read full note →
sit thou at my right hand] The seat at the king’s right hand was the place of honour (1Ki_2:19; Mat_20:21; cp. Psa_45:9; 1Ma_10:63). But more than mere honour is implied here. This king is to share Jehovah’s throne, to be next to Him in dignity, to be supported by all the force of His authority and power. The idea corresponds to the recognition of the king as Jehovah’s son in Psa_2:7. Somewhat similarly the king was said to ‘sit on the throne of Jehovah’ (1Ch_29:23; cp. Psa_28:5; 2Ch_13:8). The customs of ancient Arabia supply an illustration. There the Ridf or Viceroy sat on the king’s right hand, and took precedence next to him. Greek poets spoke of their gods as ‘assessors’ of Zeus, ‘sharing his throne.’ Pindar (fragm. 112 Donaldson) speaks of Athene as “sitting on the right hand of the father (Zeus) to receive his commands for the gods.” Callimachus (Hymn to Apollo, 28, 29) says that Apollo has power to reward the chorus, “since he sits at Zeus’ right hand.” But still more to the point, in view of the Messianic interpretation of the passage, is the description of Wisdom in Wis_9:4 as ‘Wisdom that sitteth by God on His throne’ (δός μοι τὴν τῶν σῶν θρόνων πάρεδρον σοφίαν). The residence of the king on Zion in close proximity to the Ark was an outward symbol of his dignity.
until I make thine enemies thy footstool] A metaphor for complete subjugation, derived from the practice described in Jos_10:24. Cp. 1Ki_5:3; 1Co_15:25, and for the promise cp. Psa_2:8-9. Until need not of course imply that the session is to come to an end when the subjugation has been effected.
For the N.T. application of this verse to the exaltation of Christ in the Resurrection, see above, p. 665.
1–3. Jehovah’s oracle concerning the king: the assurance of victory over his enemies: the willing service of his people.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1–4 (1) The Lord said . . .—The usual prophetic…
(1) The Lord said . . .—The usual prophetic phrase, generally translated, “Thus saith,” &c. (See Note, Psa_36:1.)
The psalmist may possibly be quoting an old prophetic saying, but, according to the usual way in which the expression is used, it marks an immediate inspiration.
Read full note →
My Lord.—Heb., adonî, an address of honour to those more noble than the speaker, or superior in rank: to a father, Gen_31:35; to a brother, Num_12:11; a royal consort, 1Ki_1:17-18; to a prince, 1Ki_3:17; with addition of the royal title, “my Lord, O king,” 2Sa_14:19.
The question of the person here intended is, of course, closely bound up with the general question of the authorship and meaning of the psalm. Here the various views that have been held are briefly enumerated:—
(1) The Messiah; and, if so, with a prophetic consciousness of His Divinity, or, at least, His superiority as a Prince over all other princes. (2) David himself: this is, of course, inconsistent with the Davidic authorship of the psalm. (3) Solomon. (4) Hezekiah. (5) Joshua son of Josedech. (6) One of the priest-kings of the Asmonean dynasty.
We now come to the words of the oracle: “Sit thou at my right hand, till I make thine enemies thy footstool.”
Commentators have sought in the customs of Arabia, and even in the mythology of the Greek poets, for proof that this expression denotes viceroyalty or copartnership in the throne. If this meaning could be established from Hebrew literature, these parallels would be confirmatory as well as illustrative; but the nearest approach to be found in the Old Testament only makes the seat at the king’s right hand a mark of extreme honour. (See the case of Bath-sheba, 1Ki_2:19; of the queen consort of Psa_45:9; of Jonathan, 1Ma_10:63.)
Nothing more can be assumed, therefore, from the words themselves than an invitation to sit at Jehovah’s right hand to watch the progress of the victorious struggle in which wide and sure dominion is to be won for this Prince. But even this is obscured by the concluding part of the psalm (see Psa_110:5), where Jehovah is said to be at the right hand of the person addressed, and is beyond question represented ac[??] going out with him to battle. Hence, we are led to the conclusion, that the exact position (“at the right hand”) i not to be pressed in either case, and that no more is intended than that, with Jehovah’s help, the monarch who is the hero of the poem will acquire and administer a vast and glorious realm.
Footstool.—The imagery of the footstool (literally a stool for thy feet) is no doubt taken from the custom mentioned in Jos_10:24.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1–4 ACCORDING to the recent criticism, which calls itself "advanced,"…
ACCORDING to the recent criticism, which calls itself "advanced," this psalm is the composition of an unknown prophet, addressed to his earthly sovereign, communicating to him certain Divine utterances, or oracles (vers. 1, 5), of great weight and strangeness, and promising him complete victory over all his enemies. The king is supposed by some to be David; by others, a Davidic monarch; by others, again, a Maccabee prince or king. According to its "title," it is "a Psalm of David;" according to our Lord"s comment upon it, (Mat_22:43-45 Mar_12:35-37,lu 20:41-44) it is an address of David to the Messiah; according to every Christian commentator for fifteen centuries, it is Messianic and Davidic. Even Professor Cheyne, who inclines so strongly to the skeptical school, grants that "it may perhaps refer to the ideal or Messianic King himself," though he thinks it "equally possible to explain it of some historical ruler." The style and language are generally allowed to be Davidic, and many, even of the "advanced" critics, refer the composition to his time Ewald suggested that Gad or Nathan might have been the author. Recently, Canon Gore has embraced the skeptical view, and has suggested that our Lord either did not know who was the author, or did not mean to touch the question of the authorship ("Bampton Lectures," pp. 196-200). But the expressions, "David calleth him Lord," "David himself saith in the Book of Psalms, The Lord said unto my Lord," are difficult to explain away.
There seem to be no sufficient grounds for rejecting the traditional views of the authorship and the interpretation. The psalm belongs to the same class as Psalm it. It is wholly Messianic. David has had revelations made to him concerning the kingdom, the priesthood, and the ultimate victory of the Messiah over the entire power of evil. In a grand burst of song, rough and rugged, no doubt, but full of energy and genius, he addresses Messiah, and sets forth his praise and glory, the mighty offices which he holds, and the wonderful triumph which awaits him. Metrically, the psalm consists of two stanzas one of three, and the other of four versos (vers. 1-3, 4-7).
Read full note →
The Lord said unto my Lord. Jehovah said unto him who is my Lord and Master, i.e. to Messiah, who is my liege Lord, although about to be, in some mysterious way, my descendant. Sit thou at my right hand. An exaltation too high for any merely human personage. (comp. Act_2:33 Act_7:56 Heb_1:3) Until I make thine enemies thy footstool. To place the foot upon the neck or body of defeated enemies was a common practice of Oriental conquerors.
Vers. 1-7. The victorious King.
New Testament references leave no doubt as to the Messianic character of this psalm. "The image of a warrior destroying his foes may seem a strange representation of the establishment upon earth of Christ"s spiritual dominion. But David described Messiah"s victory over his enemies by images familiar to him as a warrior; so Ezekiel drew his images out of the forms of the Assyrian world." Here, in prophetic vision, we see Christ our Lord
I HOLDING THE MOST EXALTED STATION. He is at the right hand of God (ver. 1). This is he who is "highly exalted;" who has "sat down at the right hand of God;" who receives the adoration of the heavenly host along with "him that sitteth on the throne". (Rev_5:13)
II WIELDING THE HIGHEST AUTHORITY. (Ver 2) He is to sway the scepter, to receive the commission, "Rule thou in the midst of thine enemies.
III EXERTING IRRESISTIBLE POWER. (Ver. 2) His is "the rod of strength," and "the Lord at his right hand shall strike through kings," etc. (ver. 5). Who shall measure the power of Christ today? What forces are there in the world that are not Christian in their origin and in their character? The name of Christ, the truth and principles of Christ, the spirit of Christ, this is leavening the literature, the laws, the institutions, the habits, and customs of the world. Other great forces have disappeared or are waning, but the power of Jesus Christ not only survives the changes of eighteen centuries, but it is spreading and deepening from year to year.
IV WORKING THROUGH A BEAUTIFUL AND HOLY WILLINGHOOD. (Ver. 3) The people (the subjects) of Messiah are to be "willing," or to be free offerings; they will offer themselves to him; they will serve under him with cheerful self-surrender. When forced, reluctant levies will win his victories, but they who hasten to his side, who long to strike bravely and earnestly in his cause, who rejoice in his watchwords, who are prepared to lay down their lives in his cause. When "the day of his power" comes, the day of battle, they will be found eager to obey the summons. And these subjects of his will be clothed with the beautiful garment of holiness. With no tawdry finery, in no massive and burdensome armor, will they be clad; they will be invested with purity, piety, love, patience, unselfishness, all-consuming zeal; fairer in the sight of truth will they be than the most splendid pageantry the army of goodness, the hosts of Christ, separated in space but united in aim and spirit.
V POSSESSED OF AN INEXHAUSTIBLE ENERGY. "Thou hast the dew of thy youth" may refer to Christ"s soldiery or to himself. In either case, it is an ascription of unfailing vigor to his cause. "Ever new and ever young, And firm endures tho" endless years Their everlasting circles run, may be affirmed of the cause of Christianity. It is always morning; there is no sign of sunset. It knows nothing of decline. It absorbs the new forms of activity and association, and employs them. It uses the latest knowledge, the latest arts. Instead of crumbling with age, it gathers strength and energy with time.
VI MEETING THE DEEPER NECESSITIES OF MANKIND. (Ver. 4) The warrior and the priest do not ordinarily meet in one person. Our Lord, however, is a Conqueror who subdues, and also a Savior who cleanses and redeems. He is more to our race than can be indicated by an image drawn from one vocation; so much more that the unity of the sacred poem must be disregarded. His Priesthood, after the order of Melchizedek, cannot be omitted. On that heavenly throne is he who once gave himself as a sacrifice for us, and redeemed us from sin and death; an unchanging and eternal Priest, in whom to trust so long as time endures.
VII CROWNED WITH GLORIOUS VICTORY. This once crucified One, exalted to the right hand of God, who completed his redeeming work when amongst us, and who has such followers to fight beneath his banner, will one day have his enemies beneath his feet (ver. 1). Great conquests have been won already. Immeasurably greater these would have been if his people had adhered to his truth and done his bidding. But now they hear the call of their Leader and the cry of their brethren, and are hastening to the field. To-day the triumphs of the cross are vastly greater than they were a century ago; and at the present rate of advance, with such signs of progress as have never been known before, there is every reason to expect that, a hundred years hence, the gospel will have covered and conquered a very large part of heathendom. Nor will the glorious struggle end until the whole world is won, and the crown of victory is placed on the Divine Sovereign"s head.
HOMILIES BY R. TUCK Ver. 1. War-figures applied to Messiah.
It is remarkable that the prevailing political and national associations always color both the literature and the religious sentiments of an age. Our associations provide our figures and illustrations, and these vary and change according to the altering of associations. This may be shown by comparing the age of Cromwell with this latter half of the nineteenth century. War associations prevailed then; peace associations prevail now. The sterner views of God prevailed then; the milder views of God prevail now. Redemption was then mainly regarded as a vindication; redemption is now regarded mainly as a moral force. It is quite natural that the conceptions of the promised and coming Messiah should vary at different times, according to the varying conditions of the Jewish people. In Moses" days he was thought of as a "Prophet" like Moses, an inspired Teacher, Revealer, and Leader. In David"s days we find both the earlier warlike associations, and the later suffering associations, coloring the anticipations of Messiah. In the prophets the suffering idea is prominent, and Messiah is thought of, largely, as a "Servant of the Lord," who succeeds no better than the prophets did. The Book of Daniel, and more especially the careers of the patriotic Maccabees, bring back strongly the war associations and king-figures.
I THE WAR-FIGURES ARE SUGGESTIVE AND HELPFUL. We should be weak in our conceptions of Messiah if we had not these war figures. Loving peace as we do, it is astonishing how interesting to everybody the associations of war are. Everybody is excited when a regiment comes into a town. The "Salvation Army" appeal to a sentiment which seems universal in human nature. To young and old the literature of war is fascinating. And war-figures may be used in connection with Messiah, because sin is properly conceived of as an active hostile force, which man has to oppose, but is helpless to overcome. Messiah is well thought of as the Champion that undertakes man"s cause, and leads man in the fight. Those two ideas, of Champion and Captain, suggest the two important sides of Messiah"s work. He acts for us. He acts with us.
II THE WAR-FIGURES BLEND WITH OTHER FIGURES. So much mistake has been made by taking them exclusively: then a one-sided theological system is constructed. They must always be treated as giving only a portion of the Messianic representation, and illustrating only certain sides and aspects of the Redeemer"s work. He is the King, and he is the Lamb, and he is the Teacher. Blended figures alone bring apprehensions of the full truth. R.T.
HOMILIES BY C. SHORT Vers. 1-7. Christ the Divine King and Priest.
Many difficulties in the interpretation of this psalm. Let us accept it as, in the main, a prophecy of the Jewish Messiah. Then we find the two main features of it fulfilled in the Christ of history.
I HE HAS BEEN RAISED TO THE DIVINE THRONE OF KINGLY POWER. (Vers. 1-3)
1. The power by which he subdues the world is spiritual and Divine. His cross "the rod of his strength.
2. His servants are willing soldiers in the holy war. (Ver. 3) Numberless as the drops of the morning dew.
3. He will reign till he has obtained a universal victory.
II THE PRIESTHOOD OF CHRIST.
1. Priest by direct Divine ordination. "The Lord hath sworn.
2. A universal Priesthood. Not of the Jew only, but of the Gentile also, like Melchizedek.
3. A Priest not for a time, but forever.
4. The sacrifice he offers is himself. S.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain On vv1–4 A Psalm of David. Of the correctness of this…
A Psalm of David. Of the correctness of this title there can be no doubt, since our Lord in Mt 22:1 says, "How then doth David in spirit call him Lord." Yet some critics are so fond of finding new authors for the psalms that they dare to fly in the face of the Lord Jesus himself. To escape from finding Jesus here, they read the title, "Psalm of (or concerning) David, "as though it teas not so much written by him as of him, but he that reads with understanding will see little enough of David here except as the writer. He is not the subject of it even in the smallest degree, but Christ is all. How much was revealed to the patriarch David! How blind are some modern wise men, even amid the present blaze of light, as compared with this poet prophet of the darker dispensation. May the Spirit who spoke by the man after God's own heart give us eyes to see the hidden mysteries of this marvellous Psalm, in which every word has an infinity of meaning.
The subject is THE PRIEST KING. None of the kings of Israel united these two offices, though some endeavoured to do so. Although David performed some acts which appeared to verge upon the priestly, yet he was no priest, but of the tribe of Judah, "of which tribe Moses spake nothing concerning the priesthood"; and he was far too devout a man to thrust himself into that office uncalled. The Priest King here spoken of is David's Lord, a mysterious personage typified by Melchizedek, and looked for by the Jews as the Messiah. He is none other than the apostle and high priest of our profession, Jesus of Nazareth, the King of the Jews. The Psalm describes the appointment of the kingly priest, his followers, his battles, and his victory. Its centre is verse 4, and so it may be divided, as Alexander suggests, into the introduction, verses Ps 106:1-3; the central thought, verse 4; and the supplementary verses, Ps 106:5-7.
Read full note →
Ver. 1. The LORD said unto thy Lord. Jehovah said unto my Adonai: David in spirit heard the solemn voice of Jehovah speaking to the Messiah from of old. What wonderful intercourse there has been between the Father and the Son! From this secret and intimate communion springs the covenant of grace and all its marvellous arrangements. All the great acts of grace are brought into actual being by the word of God; had he not spoken, there had been no manifestation of Deity to us; but in the beginning was the Word, and from of old there was mysterious fellowship between the Father and his Son Jesus Christ concerning his people and the great contest on their behalf between himself and the powers of evil. How condescending on Jehovah's part to permit a mortal ear to hear, and a human pen to record his secret converse with his coequal Son! How greatly should we prize the revelation of his private and solemn discourse with the Son, herein made public for the refreshing of his people! Lord, what is man that thou shouldest thus impart thy secrets unto him!
Though David was a firm believer in the Unity of the Godhead, he yet spiritually discerns the two persons, distinguishes between them, and perceives that in the second he has a peculiar interest, for he calls him "my Lord." This was an anticipation of the exclamation of Thomas, "My Lord and my God, "and it expresses the Psalmist's reverence, his obedience, his believing appropriation, and his joy in Christ. It is well to have clear views of the mutual relations of the persons of the blessed Trinity; indeed, the knowledge of these truths is essential for our comfort and growth in grace. There is a manifest distinction in the divine persons, since one speaks to another; yet the Godhead is one.
Sit thou at my right hand, until I make thine enemies thy footstool. Away from the shame and suffering of his earthly life, Jehovah calls the Adonai, our Lord, to the repose and honours of his celestial seat. His work is done, and he may sit; it is well done, and he may sit at his right hand; it will have grand results, and he may therefore quietly wait to see the complete victory which is certain to follow. The glorious Jehovah thus addresses the Christ as our Saviour; for, says David, he said "unto my Lord." Jesus is placed in the seat of power, dominion, and dignity, and is to sit there by divine appointment while Jehovah fights for him, and lays every rebel beneath his feet. He sits there by the Father's ordinance and call, and will sit there despite all the raging of his adversaries, till they are all brought to utter shame by his putting his foot upon their necks. In this sitting he is our representative. The mediatorial kingdom will last until the last enemy shall be destroyed, and then, according to the inspired word, "cometh the end, when he shall have delivered up the kingdom to God even the Father." The work of subduing the nations is now in the hand of the great God, who by his Providence will accomplish it to the glory of his Son; his word is pledged to it, and the session of his Son at his right hand is the guarantee thereof; therefore let us never fear as to the future. While we see our Lord and representative sitting in quiet expectancy, we, too, may sit in the attitude of peaceful assurance, and with confidence await the grand outcome of all events. As surely as Jehovah liveth Jesus must reign, yea, even now he is reigning, though all his enemies are not yet subdued. During the present interval, through which we wait for his glorious appearing and visible millennial kingdom, he is in the place of power, and his dominion is in jeopardy, or otherwise he would not remain quiescent. He sits because all is safe, and he sits at Jehovah's right hand because omnipotence waits to accomplish his will. Therefore there is no cause for alarm whatever may happen in this lower world; the sight of Jesus enthroned in divine glory is the sure guarantee that all things are moving onward towards ultimate victory. Those rebels who now stand high in power shall soon be in the place of contempt, they shall be his footstool. He shall with ease rule them, he shall sit and put his foot on them; not rising to tread them down as when a man puts forth force to subdue powerful foes, but retaining the attitude of rest, and still ruling them as abject vassals who have no longer spirit to rebel, but have become thoroughly tamed and subdued.
Whole Psalm. The preceding Psalm is a Passion Psalm, and it is now followed by a Psalm of Christ's Resurrection, Ascension, and Session in glory. We have seen the same connection in Ps. 22-24, and in Ps. 45-47. The present psalm grows up from the former Psalm, as the Hill of Olivet, the Hill of Ascension, rises up from the Vale of Gethsemane below it. Christopher Wordsworth.
Whole Psalm. This psalm has been well designated the crown of all the Psalms, of which Luther saith that it is worthy to be overlaid with precious jewels. More especially does the Reformer call verse 5 a well spring, nay, a treasury of all Christian doctrines, understanding, wisdom, and comfort, richer and fuller than any other passage of Holy Writ. In his own peculiar manner, he styles Christ the Sheblimini (`Sit on my right hand').`Full sure, the devil must let alone my Sheblimini, and cannot bring him down either by his scorn or by his wrath.' Christ still liveth and reigneth, and his title is Sheblimini. On his stirrup is engraven, "I will make thine enemies' thy footstool, "and upon his diadem, "Thou art a priest for ever." Alfred Edersheim, 1873.
Whole Psalm. The ancients (by Cassiodorus' collection) term this psalm the sun of our faith, the treasure of holy writ: "verbis brevis, sensu infinitus", (saith Augustine,)short in words, but in sense infinite. Theodoret notes how it is connected with the psalm going before: "there (saith he) we have his cross and sufferings, here his conquest and trophies." For he cometh forth as the heir apparent of the Almighty, the brightness of his glory, and the express image of his person, graced with,
1. Title, "My Lord".
2. Place, "Sit thou on my right hand".
3. Power, "Until I make thine enemies thy footstool".
John Prideaux, in a Sermon entitled, "The Draught of the Brooke", 1636.
Whole Psalm. This psalm is one of the fullest and most compendious prophecies of the person and offices of Christ in the whole Old Testament, and so full of fundamental truth, that I shall not shun to call it Symbolum Davidicum, the prophet David's creed. And indeed there are very few, if any, of the articles of that creed which we all generally profess, which are not either plainly expressed, or by most evident implication couched in this little model. First, the Doctrine of the Trinity is in the first words; "The Lord said unto my Lord." There is Jehovah the Father, and my Lord, the Son, and the consecrating of him to be David's Lord which was by the Holy Ghost, by whose fulness he was anointed unto the offices of king and priest; for so our Saviour himself expounds this word "said, "by the scaling and sanctification of him to his office, Joh 10:34, 35, 36. Then we have the Incarnation of Christ, in the words, "my Lord, "together with his dignity and honour above David (as our Saviour himself expounds it, Mt 22:42, 45). Mine, that is, my Son by descent and genealogy after the flesh, and yet my Lord too, in regard of his higher son ship. We have also the Sufferings of Christ, in that he was consecrated a priest (Ps 110:4) to offer up himself once for all, and so to drink of the brook in the way. We have his Completed Work and conquest over all his enemies and sufferings; his Resurrection, "he shalt lift up his head"; his Ascension and Intercession, "Sit thou on my right hand." We have here also a Holy Catholic Church gathered together by the sceptre of his kingdom, and holding in the parts thereof a blessed and beautiful Communion of Saints; "The LORD shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies. Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth.". We have the Last Judgment, for all his enemies must be put under his feet, (which is the Apostle's argument to prove the end of all things, 1Co 15:25); and there is the day of his wrath, wherein he shall accomplish that judgment over the heathen, and that victory over the kings of the earth (who take counsel and band themselves together against him), which he doth here in his word begin. We have the Remission of sins, comprised in his priesthood, for he was to offer sacrifices for the remission of sins, and "to put away sin by the sacrifice of himself, "Eph 1:7 Heb 9:26. We have the Resurrection of the body, because he must "subdue all enemies under his feet, and the last enemy to be destroyed is death, "as the Apostle argues out of this psalm, 1Co 15:25, 26. And lastly, we have life everlasting, in the everlasting merit and virtue of his priesthood, "Thou art a priest for ever after the order of Melchizedek, "and in his sitting at the right hand of God, whither he is gone as our forerunner, and to prepare a place for us, Heb 6:20 Joh 14:2; and therefore the apostle from his sitting there, and living ever, infers the perfection and certainty of our salvation, Ro 6:8, 11 8:17 Eph 2:16 Col 3:1-4 1Co 15:49; Php 3:20, 21 1Th 4:14 Heb 7:25 1Jo 3:2. Edward Reynolds, 1599-1676.
Whole Psalm. Although the Jews of later times have gone about to wrest it to another meaning, yet this Psalm is so approved and undoubted a prophecy of Christ, that the Pharisees durst not deny it, when being questioned by our Saviour (Mt 22:42, 43) how it should be, seeing Christ is the son of David, that David not with standing should call him Lord, saying, "The Lord said unto my Lord, " they could not answer him a word, whereas the answer had been very easy and ready if they could have denied this psalm to be meant of Christ. But they knew it could not be otherwise understood, and it was commonly taken amongst them to be a prophecy of their Messias, according to the very evidence of the text itself, which cannot be fitted to any other, but only to Christ our Saviour, the Son of God. For whereas some of them since then have construed all these things as spoken in the name of the people of Judah concerning David their king, the text itself refuseth that construction, when in those words, "Sit thou at my right hand, "it mentions an honour done to him of whom it speaketh, greater than can be fitted to the angels, and therefore much less to be applied unto David. Again, that which is spoken in the fourth verse of the priesthood, cannot be understood of David, who was indeed a king, but never had anything spoken as touching the priesthood to appertain unto him, and of whom it cannot be conceived how it should be said, "Thou art a priest for ever, "etc. Yea, there is nothing here spoken whereof we may see in David any more but some little shadow in comparison of that which hath come to pass in Jesus Christ. Robert Abbot (1560-1617) in "The Exaltation of the Kingdom and
Priesthood of Christ."
Whole Psalm. The sixty-eighth psalm hails the ascent of the Messiah, prefigured by the translation of the ark, and gives a rapid and obscure view of the glories and the blessings consequent upon that event. The twenty-fourth exhibits to us the Messiah ascending to his redemption throne borne up by the wings of angels and archangels, and hosannahed by the whole intelligent creation; it marks in the most glowing colours the triumphant entry of Messiah into the heavenly regions, and the tone of authority and power with which he commands that entranceit sends him attended by the angelic host to his Father's throne, there to claim that preeminence which was his by inheritance and by conquest. At this point the Psalm before us "takes up the wondrous tale"; it exhibits to us the awful solemnities of his reception, it represents the Father bestowing on his well beloved Son the kingdom which he had earned, exalting him to the throne, and putting all things under his feet; receiving him in his office of prophet, and promising universality and permanence to "the rod of his strength"; receiving him in the office of priesthood, his own peculiar priesthood, and confirming its efficacy and duration by an oath; thus perfecting the redemption scheme, and completing the conquest over sin and death, and him who had the power of death. Man united with God was raised to the throne of being: man united with God perfected the sacrifice which was demanded, and the angelic host is represented by the Psalmist as taking up the strain, and hymning the future triumphs of the King of Glorytriumphs over his foes, whom he will visit in the day of his wrath, and triumphs with his willing people, whom he will assist with his Spirit, refine by his grace, and exalt into his glory. Such do I conceive to be the occasion, the object, and the tendency of this sacred song: to me it appears to be eminently an epinicion, or song of victory: it celebrates the triumph of the conqueror, it presents him with the rewards of victory, and it predicts future conquests as crowning his glory; while elsewhere we see the Captain of our salvation militant, here we sec him triumphant; while elsewhere we see his offices inchoate, here they are perfected by the approval of the Godhead, and the promise of eternity: here we have instruction consolidating empire, and the atonement completed by the everlasting priesthood. J.H. Singer, in "The Irish Pulpit", 1839.
Ver. 1. In this one verse we have a description of Christ's person, his wars and his victory; so that we may say of it, (and so indeed of the whole psalm, which is an epitome of the Gospel), as Tully did of Brutus in his laconical epistle, "Quam multa, guam paucis!" How much in a little. John Trapp.
Ver. 1. The LORD said unto my Lord, sit thou at my right hand. An oft quoted passagebecause it contains a memorable truth. We find it quoted by Messiah himself to lead Israel to own him as greater than David, Mt 22:44. It is quoted in Heb 1:13, to prove him higher far than angels. It is brought forward by Peter, Ac 2:34, to show him Lord as well as Christ. It is referred to in Heb 10:12, 13, as declaring that Jesus has satisfactorily finished what he undertook to accomplish on earth "the one sacrifice for ever", and is henceforth on that seat of divine honour "expecting till his enemies be made his footstool" in the day of Iris Second Coming. Andrew A. Behar.
Ver. 1. The Lord said. Albeit the understanding of Christ's person and office be necessary unto the church, yet none know the Son save the Father, and they to whom he will reveal him: for David knew Christ only by the Father's teaching: "The Lord said", said he. David Dickson.
Ver. 1. My Lord. From hence we learn that though Christ was man, yet he was more than a bare man, since he is Lord to his father David. For jure naturae, no son is lord to his father; domination doth never ascend. There must be something above nature in him to make him his father's sovereign, as our Savour himself argues from these words, Mt 22:42, 45. Edward Reynolds.
Ver. 1. My Lord. It was a higher honour to have Christ for his son, than to be a king; yet David does not say that Christ is his son, but rejoices that Christ is his Lord, and he Christ's servant. But this joy has also been procured for it: see Lu 1:43; Joh 20:28 Php 3:3, 8. They who regard the Messiah only as the son of David, regard the lesser part of the conception of him. A dominion to which David himself is subject, shows the heavenly majesty of the King, and the heavenly character of his kingdom. John Albert Bengel.
Ver. 1. Until I make thine emimies thy footstool. Every word is full of weight. For though ordinarily subdivisions of holy Scripture and crumbling of the bread of life be rather a loosing than an expounding of it; yet in such parts of it as were of purpose intended for models and summaries of fundamental doctrines, (of which sort this psalm is one of the fullest and briefest in the whole Scriptures), as in little maps of large countries, there is no word whereupon some point of weighty consequence may not depend. Here then is to be considered the term of duration or measure off Christ's kingdom: "until." The author of subduing Christ's enemies under him: "I, the Lord." The mariner thereof; ponam and ponam scabellum put thy foes as a stool under thy feet. Victory is a relative word, and presupposes enemies, and they are expressed in the text... Enmity shows itself against Christ in all the offices of his mediation. There is enmity against him as a prophet. Enmity against his truth, in opinion by adulterating it with human mixtures and superinducement, teaching for doctrines the traditions of men; in affection, by wishing many divine truths were razed out of the Scriptures, as being manifestly contrary to those pleasures which they love rather than God; in conversation, by keeping down the truth in unrighteousness, and in those things which they know, as brute beasts, corrupting themselves. Enmity against his teaching, by quenching the motions, and resisting the evidence of his Spirit in the Word, refusing to hear his voice, and rejecting the counsel of God against themselves. There is enmity against him as a priest, by undervaluing his person, sufferings, righteousness, or merits. And as a king; enmity to his worship, by profaneness neglecting it, by idolatry misappropriating it, by superstition corrupting it. Enmity to his ways and service, by ungrounded prejudices, misjudging them as grievous, unprofitable, or unequal ways; and by wilful disobedience forsaking them to walk in the ways of our own heart. Edward Reynolds.
Ver. 1. Make thine enemies thy footstool! This expression, that the conquest of Christ's enemies shall be but as the removing of a stool into its place, notes unto us two things: first, the easiness of God's victory over the enemies of Christ. They are before him as nothing, less than nothing, the drop of a bucket, the dust of the balance, a very little thing...Secondly, as this putting of Christ's enemies like a stool under the feet notes easiness, so also it notes order or beauty too. When Christ's enemies shall be under his foot, then there shall be a right order in things; then it shall indeed appear that God is a God of order, and therefore the day wherein that shall be done, is called "the times of the restitution of all things, "Ac 3:21. The putting of Christ's enemies under his feet is an act of justice; and of all others, justice is the most orderly virtue, that which keepeth beauty upon the face of a people, as consisting itself in symmetry and proportion. This putting of Christ's enemies as a stool under his feet, also denotes unto us two things in reference to Christ: first, his rest, and secondly, his triumph. To stand, in the Scripture phrase, denotes ministry, and to sit, rest; and there is no posture so easy as to sit with a stool under one's feet. Till Christ's enemies then be all under his feet, he is not fully in his rest. Furthermore, this "footstool" under Christ's feet, in reference to his enemies, denotes unto us four things. First, the extreme shame and confusion which they shall everlastingly suffer, the utter abasing and bringing down of all that exalteth itself against Christ. Secondly, hereby is noted the burden which wicked men must bear: the footstool beareth the weight of the body, so must the enemies of Christ bear the weight of his heavy and everlasting wrath upon their souls. Thirdly, herein is noted the relation which the just recompense of God bears unto the sins of ungodly men. Thus will Christ deal with his enemies at the last day. Here they trample upon Christ in his word, in his ways, in his members; they make the saints bow down for them to go over, and make them as the pavements on the ground; they tread under foot the blood of the covenant, and the sanctuary of the Lord, and put Christ to shame; but there their own measure shall be returned into their bosoms, they shall be constrained to confess as Adonibezek, "As I have done, so God hath requited me." Lastly, herein we may note the great power and wisdom of Christ in turning the malice and mischief of his enemies unto his own use and advantage; and so ordering wicked men that though they intend nothing but extirpation and ruin to his kingdom, yet they shall be useful unto him, and, against their own wills, serviceable to those glorious ends, in the accomplishing whereof he shall be admired by all those that believe. As in a great house there is necessary use of vessels of dishonour, destined unto sordid and mean, but yet daily, services: so in the great house of God, wicked men are his utensils and household instruments, as footstools and staves, and vessels wherein there is no pleasure, though of them there may be good use. Condensed from Reynolds.
Ver. 1. Thy foot stool. As this our king has a glorious throne, so has he also a wonderful footstool; and as his royal throne imparts to us comfort in the highest degree, so his footstool also imparts to us joy. How joyful shall his poor subjects be when they hear that their prince and king has slain their enemies and delivered them out of their hands! How did their poor subjects go forward to meet Saul and Jonathan when those kings had slain the Philistines! ...Moreover, because our King has his enemies under his feet, thus shall he also bring all our enemies under our feet, for his victory is ours, God be thanked, who has given us the victory through Christ our Lord. Joshua Arnd, 1626-1685.
Ver. 1. Here the Holy Ghost begins with the kingdom of Christ, which he describeth and magnifieth,
1. By his unction, and ordination, thereunto, by the word or decree of his Father: "The Lord said".
2. By the greatness of his person in himself, while yet he is nearly allied in blood and nature unto us; "My Lord".
3. By the glory, power, and heavenliness of his kingdom, for in the administration thereof he sitteth at the right hand of his Father: "Sit thou at my right hand".
4. By the continuance and victories thereof: "Until I make thy foes thy footstool." Edward Reynolds.
Ver. 1. My Lord.
1. Christ's condescending nearness to us does not destroy our reverence: he was David's son, and yet he calls him Lord; he is our brother, bridegroom, and so on, and yet our Lord.
2. Christ's glory does not diminish his nearness to us, or familiarity with us. Sitting on the throne as Lord, he is yet "my Lord."
3. It is under the double aspect as Lord, and yet ours, that Jehovah regards him and speaks with him, and ordains him to the priesthood. Ever in these two lights let us regard him.
Ver. 1. Sit, etc.
1. Our Lord's quiet amid passing events.
2. The abundance of his present power.
3. The working of all history towards the ultimate end, which will be
4. His easy victory: putting his foot on his foes as readily as we tread on a footstool.
Psalms 110:2*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain On vv1–4 The Lord said unto my Lord, Sit Thou at…
Psa_110:1-7
The Lord said unto my Lord, Sit Thou at My right hand, until I make Thine enemies Thy footstool
Read full note →
The King who is also Priest
The title ascribes this psalm to David, which is confirmed by its internal character, its laconic energy, its martial tone, its triumphant confidence and its resemblance to other compositions of the son of Jesse.
Besides this is the testimony of our Lord (Mat_22:43; Mar_12:36; Luk_20:42). Peter at Pentecost expressly quoted it as Davids (Act_2:34). It is a counterpart to the second psalm, completing the prophetic picture of the conquering Messiah. The opening word of this spirited lyric indicates its peculiar character. It is the term almost always used to denote an immediate Divine utterance. The utterance here is an oracular address to Davids Lord, i.e. the promised Anointed One on whom his and his peoples hopes were centred. Jehovah bids this personage take His seat at His right hand, not merely as a place of honour, but as implying a participation in His power, of which the right hand is a constant symbol. This exalted position, on the same throne with Jehovah, He is to hold till His enemies are made His footstool, i.e. are completely and for ever subjugated. In the next verse the psalmist addresses the Messiah directly. He tells Him that His strong rod, His rod of discipline and correction, by which foes are to be subdued, shall be sent forth by Jehovah out of Zion, considered as His earthly residence, the seat of the theocracy; thus showing clearly that Jehovah acts not only for Him, but in and through Him, for the overthrow of His enemies. Hence, the poet calls on Him to take the dominion and rule, even though hostile powers surround Him and threaten His dethronement. These will prove no obstacle, nor can there be a doubt of the result. The certainty of it is still further secured by the character and number of Messiahs followers. It is not an army of mercenaries. There is no need of a conscription; they stream toward the royal banner from every direction. They are free-will offerings. By a spontaneous movement they come to consecrate themselves to service in the day when the host is put in battle array and mustered for the onset. They come, too, not with coat of mail and battle-axe, but in holy attire, with allusion to the sacerdotal dress. They are clad in sacred vestments, because they are servants of a priestly King, and belong to a kingdom of priests (Exo_19:6). Nor are these few in number or worn with age, but in number and character and vigour resemble
dew-drops which the sun
Impearls on every leaf and every flower.
From the womb of the dawn there come in perpetual succession youthful warriors who delight to uphold the royal banner. There follows in the next verse the essential point of the whole lyric, the perpetual priesthood of Messiah united with a perpetual kingship, both secured by the oath of Jehovah Himself. This verse is made the subject of elaborate comment in Heb_8:1-13, the author of which dwells at length upon the oath which founded the priesthood, upon the perpetuity of the office and upon the want of hierarchical succession. Immediately after the announcement of Messiahs priesthood, the psalm resumes its martial tone. Before, the might of the king and the character of his army were described; now we see the conflict and the victory. The Lord--who in this case is Jehovah--stands on Messiahs right hand as His defender and upholder. The consequence of Jehovahs support is that Messiah crushes not merely ordinary men but kings, and the subjects they represent. He inflicts a mortal blow, one from which there is no recovery. In the 6th verse, by a sudden turn, Messiah is spoken of in the third person. He exercises supreme control, as judge, over nations. If they resist Him they fall in slaughtered heaps over a vast extent of country, heads or princes being overthrown with all the rest. In the closing verse David paints the Conqueror as wearied with the battle and the pursuit, but not suffered to perish through exhaustion. A brook by the way revives Him, and He passes on with uplifted head, continuing His work with new vigour, and pressing forward to a complete and final triumph. The psalm is peculiar in setting forth Messiah as a priest upon His throne. He is s real priest, one that makes atonement, intercedes and blesses, and as such meets all the needs of sinful men, because He is a King, and can give effect to His sacerdotal functions, applying the merits of His sacrifice, and actually bestowing the blessing which He pronounces. And all this for ever. Christ neither has nor needs a successor. He is an unchangeable priesthood. Again, Messiahs followers are like Himself, wearing holy attire--an emblem of their cause and character. It is not a kingdom of this world to which they belong, but one heavenly and divine. They wear its uniform and seek to express its spirit. Nor are they in any sense hirelings, but rather volunteers, eager to obey and glorify Him whom they call Master and Lord. Napoleon truly said, My armies have forgetten me even while living, but Christ has left the earth, and at this hour millions of men would die for Him. The strength of His cause lies in the character of His followers and the fulness and freeness of their consecration. A host made of such materials cannot be overcome, for it is perpetually renewed from the womb of the dawn. Once more, the final result is sure. Messiah leads forth judgment to victory. All foes are to perish. The appurtenances of ancient warfare, captured kings and slaughtered heaps, only indicate the thoroughness of the conflict and its predetermined result. Forward the royal standards go, and the issue is not uncertain. The priestly King must reign till all enemies are made His footstool, and the whole earth acknowledges His rightful supremacy. (T. W. Chambers, D.D.)
Jesus ascended and exalted
In this psalm Jesus is set forth to us as--
I. King and prophet (verses 2, 8). The rod of His strength is His Word, even His preached Gospel, accompanied by the power of the Holy Spirit.
II. King and priest (verse 4). Here the people of Jesus are directed to look to Him as the ground of their hope. For it is what He has done, and what He is still doing, for them as their Priest, that must ever be most important to them, as long as they are in their present imperfect and polluted state.
III. King and judge (verses 5, 6; Psa_2:9; Dan_2:31-45; Rev_19:11-16). (W. Hancock, M.A.)
Christ sitting at the right hand of God
I. His heavenly exaltation.
1. Elevation.
2. Power.
II. The state of our world at the time when Christ was thus exalted to be its King. We are all by nature the enemies of Jesus Christ, as much alienated from Him as we are from His Father. This blessed Jesus was not hated in Jerusalem only where He was crucified, as though there was something peculiar in the men of that place--He was hated wherever He appeared; and had He gone out from Judaea and Galilee into other countries, He would have been hated there also; Rome, with all her boasted admiration of virtue, would have cried out for His destruction, and polished Greece would have cast Him away with scorn.
III. The means employed by Jehovah to overcome the hostility of the world against His Son (verse 2). Has the Gospel proved itself the rod of Christs strength? That something produced a mighty effect on the world soon after our Lords ascension is quite certain. Rule Thou in the midst of Thine enemies, says the text to Him, and in the midst of His most violent enemies Christ did rule. In the inveterate and lately infuriated Jerusalem, thousands bowed at once to His sceptre, and throughout pagan Greece and Rome His name was called on and adored. And what wrought this change? Preaching--the simple preaching of Christs Gospel by a few determined, faithful men; holding up Christ on a cross to men, and bidding them look to Him and be saved.
IV. The happy results of this interposition of Jehovah (verse 3). Here is a description, and a beautiful one, of all Christs real people in every age of the world.
1. They are a willing people. Willing, we may say, for what? For anything and everything which Christ desires. The language in the original is stronger than in our translation. It is willingness, the noun for the adjective--a Hebrew way of expressing a thing forcibly. This people are eager to receive Christ as their Prince and Saviour; they feel it to be their delight and joy to come under His dominion.
2. This willing people are to be numerous. In the land where the Scriptures were written, the dew is much more abundant than in our country, but even here the drops of dew as they sparkle on the trees and grass, are sometimes countless. As numerous, this psalm says, shall be the people of Christ.
3. The people of Christ are to be beautiful, and beautiful because holy--willing in the beauties of holiness. The drops of the early dew are beautiful. The rising sun not only discovers them, it brightens and gilds them, makes them the glittering ornaments in the early morning of our gardens and fields. And what were the early Christians? Their very enemies were constrained to do them honour. They hated but they admired them. As they led them forth to persecution and to death, they wondered at their lofty and splendid characters. But their graces were not their own. The dew does not sparkle when the sun does not shine on it. Even a Christian man has no beauty, no holiness, but as Christ imparts it to him. And what is his highest beauty and holiness? It is only a faint reflection of his Lords beauty and holiness--a dew-drop reflecting the sun. But still that dew-drop does reflect the sun; and so does every real believer in Christ Jesus reflect in some measure his Redeemers likeness. (C. Bradley, M.A.)
A picture of Christ as the Moral Conqueror of mankind
I. Invested with Divine authority (verse 1). Christ is represented as God manifest in the flesh, as One with God, as the beloved Son of Jehovah, as sitting down at the right hand of God, as exalted above all dominion and power, as King of kings and Lord of lords. His history when on earth confirms this illustrious distinction. How grand were the doctrines He propounded, how stupendous the miracles He wrought, how unexampled the moral character He exhibited, how unearthly and transcendent the spirit which He breathed.
II. Endowed with Divine power (verse 2). This is a far mightier rod than that which Moses wielded, it is a rod that breaks rocky hearts, and makes clear for human souls the way to Canaan.
III. Possessed of a splendid army (verse 3). The words suggest that His army is distinguished--
1. By willingness. Shall be willing. Their services will not be compulsory, they throw themselves into the spirit of the campaign.
2. By purity. In the beauty of holiness. They coruscate with holiness.
3. By youthfulness. Thou hast the dew of Thy youth. They are not old and worn out, they are as fresh as the dew from the womb of the morning.
4. By abundance, How numerous are drops of dew. Such is the army of this Hero. Such a Chieftain with such soldiers must win victories the most brilliant.
IV. Invested with a priestly character (verse 4). He is a Priest by the solemn and unalterable promise of God. Melchizedek was a wonderful priest--original, final, beneficent, and royal. Christ is a Priest-King. As a Priest He is at once the Sacrifice, the Sacrificer, and the Offering. He is the Mediator, He Himself is the Atonement, the Reconciliation.
V. Achieves magnificent triumphs (verses 5, 6). They are won not by force, but by love, they do not destroy or injure the conquered, but bless and save them. (Homilist.)
The enemies of Christ vanquished
I. The person to whom universal dominion is assigned.
II. His solemn inauguration to His regal dignity (verse 1; Psa_24:7-10).
III. The enemies arrayed against His rightful claims (verse 1). How strange a collocation of words is enmity against God, and God in Christ! Behold His purity, His meekness, His wisdom, His kind teachings, His generous sufferings for men; the freeness and copiousness of the blessings which He has to bestow upon all who will ask of Him; and say, is there a stigma upon human nature so deep, so dark, as this,--that it is enmity to God!
IV. The means of their subjugation.
1. The rod of His power.
2. Granting days of power.
3. The willing co-operation of His people.
V. The glorious result (verse 3).
1. Behold this beauty of holiness among the nations. Wars, oppressions, injuries, cease. The earth, tossed and swept for ages by the storms of night, is quiet, imbibes the vivifying dew of Divine influence, and catches the glory of the brightening truth of revelation.
2. Behold it in civil society; in the beautiful order and harmony of pious families; in the charity and kind offices of Christian neighbourhoods; in the reciprocal reverence and confidence of rulers and their subjects.
3. Behold it especially in the Church. There, indeed, it is eminently appropriate; for, holiness becometh Thine house, O Lord, for ever. It is seen in her ministry; for her Priests are clothed with salvation, and their lips keep knowledge. In her doctrine; for the compass, the depth, the height, the harmony, of the whole system of the Gospel being understood and professed, errors and partial views are banished. In her members; those are truly elect according to the foreknowledge of God, through sanctification of the Spirit and belief of the truth. (R Watson.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v1 Psalms 110
Psalms 110
Does our Lords attribution of this psalm to David foreclose the question of its authorship for those who accept His authority? Many, who fully recognise and reverently bow to that authority, think that it does not, and appeal for support of their view to the unquestionable limitations of His earthly knowledge. It is urged that His object in His argument with the Pharisees, in which this psalm is quoted by Him, {Mat_22:41-46 and parallels} is not to instruct them on the authorship of the psalm, but to argue from its contents; and though He assumes the Davidic authorship, accepted generally at the time, yet the cogency of His argument is unimpaired, so long as it is recognised that the psalm is a Messianic one, and that the august language used in it of the Messiah is not compatible with the position of One who was a mere human son of David (Driver, "Introd.," p. 363, note). So also Dr. Sanday ("Inspiration," p. 420) says that "the Pharisees were taken upon their own ground, and the fallacy of their conclusion was shown on their own premises." But our Lords argument is not drawn from the "august language" of the psalm, but from Davids relationship to the Messiah, and crumbles to pieces if he is not the singer. It may freely be admitted that there are instances in our Lords references to the Old Testament in which He speaks from the point of view of His hearers in regard to it; but these are cases in which nothing turned on the question whether that point of view was correct or not. Here everything turns on it; and to maintain that, in so important a crisis, He based His arguments on an error comes perilously near to imputing fallibility to Him as our teacher. Most of recent writers who advocate the view in question would recoil from such a consequence; but their position is divided from it by a thin line. Whatever the limitations of our Lords human knowledge, they did not affect His authority in regard to what He did teach; and the present writer ventures to believe that He did teach that David in this psalm calls Messiah his Lord.
Read full note →
If so, the psalm stands alone, as not having primary reference to an earthly king. It is not, like other Messianic psalms, typical, but directly prophetic of Messiah, and of Him only. We are not warranted in denying the possibility of such direct prophecy; and the picture drawn in this psalm, so far transcending any possible original among the sons of men, has not full justice done to its majestic lines, unless it is recognised as setting forth none other than the personal Messiah. True, it is drawn with colours supplied from earthly experiences, and paints a warrior-monarch. The prophet-psalmist, no doubt, conceived of literal warfare; but a prophet did not always understand the oracles which he spoke.
The psalm falls into two parts: the Vision of the Priest-King and His army (Psa_110:1-4); the Kings Warfare and Victory (Psa_110:5-7).
"The oracle of Jehovah" introduces a fresh utterance of Gods, heard by the psalmist, who thus claims to be the mouthpiece of the Divine will. It is a familiar prophetic phrase, but usually found at the close-not, as here, at the beginning of the utterance to which it refers (see, however, Isa_56:8; Zec_12:1). The unusual position makes the Divine origin of the following words more emphatic. "My Lord" is a customary title of respect in addressing a superior, but not in speaking of him. Its use here evidently implies that the psalmist regards Messiah as his king. and the best comment on it is Mat_22:43 : "How then doth David in spirit call Him Lord?" The substance of the oracle follows. He who is exalted to sit at the right hand of a king is installed there by as his associate in rule. He who is seated by God at His right hand is received into such mystery of participation in Divine authority and power, as cannot be imposed on frail humanity. The rigid monotheism of the Jewish singers makes this tremendous "oracle" the more remarkable. Greek gods might have their assessors from among mortals, but who shall share Jehovahs throne? "Solomon sat on the throne of the Lord as king"; {1Ch_29:23} but that is no parallel, nor does it show that the oracle of this psalm simply states the dignity of the theocratic king. Solomons throne was Jehovahs, as being established by Him and since he represented Jehovah on earth; but to sit at Jehovahs right hand means far more than this. That session of Messiah is represented as the prelude to the exercise of Divine power for His triumph over His foes; and that apparent repose, while Jehovah fights for him, is singularly contrasted with his activity as described in Psa_110:6-7. The singer speaks riddles about a union of undisturbed tranquility and of warlike strenuousness, which are only solved when we see their fulfilment in Him who sitteth at the right hand of God, and who yet goes with His armies where they go. "He was received up, and sat on the right hand of God the Lord also working with them" {Mar_16:19-20} The opened heavens showed to Stephen his Master, not sitting, but standing in the posture of readiness to help him dying, and to receive him made more alive by death. His foot shall be on the neck of His foes, as Joshua bade the men of Israel put theirs on the conquered kings. Opposition shall not only be subdued, but shall become subsidiary to Messiahs dominion, "a stepping stone to higher things."
The Divine oracle is silent, and the strain is taken up by the psalmist himself, who speaks "in the spirit," in the remainder of the psalm, no less than he did when uttering Jehovahs word. Messiahs dominion has a definite earthly centre. From Zion is this King to rule. His mighty sceptre, the symbol and instrument of His God-given power, is to stretch thence. How far? No limit is named to the sweep of His sway. But since Jehovah is to extend it, it must be conterminous with the reach of His omnipotence. Psa_110:2 b may be taken as the words of Jehovah, but more probably they are the loyal exclamation of the psalmist, moved to his hearts depths by the vision which makes the bliss of his solitude. The word rendered "rule" is found also in Balaams prophecy of Messiah {Num_24:19} and in the Messianic Psa_72:8. The kingdom is to subsist in the midst of enemies. The normal state of the Church on earth is militant. Yet the enemies are not only a ring of antagonists round a centre of submission, but into their midst His power penetrates, and Messiah dominates them too, for all their embattled hostility. A throne round which storms of rebellion rage is an insecure seat. But this throne is established through enmity, because it is upheld by Jehovah.
The kingdom in relation to its subjects is the theme of Psa_110:3, which accords with the warlike tone of the whole psalm, by describing them as an army. The period spoken of is "the day of Thy host," or array-the time when the forces are mustered and set in order for battle. The word rendered free-will offerings may possibly mean simply "willingnesses," and the abstract noun may he used as in "I am-prayer" {Psa_109:4} -i.e., most willing; but it is better to retain the fuller and more picturesque meaning of glad, spontaneous sacrifices, which corresponds with the priestly character afterwards ascribed to the people, and goes very deep into the essence of Christian service. There are to be no pressed men or mercenaries in that host. As Deborah sang of her warriors, these "offer themselves willingly." Glad consecration of self, issuing in spontaneous enlisting for the wars of the King, is to characterise all His subjects. The army is the nation. These soldiers are to be priests. They are clad in holy attire, "fine linen, clean and white." That representation goes as deep into the nature of the warfare they have to wage and the weapons they have to wield, as the former did into the impulse which sends them to serve under Messiahs flag. The priestly function is to bring God and man near to one another. Their warfare can only be for the carrying out of their office. Their weapons are sympathy, gentleness, purity. Like the Templars, the Christian soldier must bear the cross on his shield and the hilt of his sword. Another reading of this phrase is "on the holy mountains," which is preferred by many, among whom are Hupfeld and Cheyne. But the great preponderance of evidence is against the change, which obliterates a very striking and profound thought.
Psa_110:3 c, d gives another picture of the host. The usual explanation of the clause takes "youth" as meaning, not the young vigour of the King, but, in a collective sense, the assembled warriors, whom it paints as in the bloom of early manhood. The principal point of comparison of the army with the dew is probably its multitude. {2Sa_17:12} The warriors have the gift of unaging youth, as all those have who renew their strength by serving Christ. And it is permissible to take other characteristics of the dew than its abundance, and to think of the mystery of its origin, of the tiny mirrors of the sunshine hanging on every cobweb, of its power to refresh, as well as of the myriads of its drops.
But this explanation, beautiful and deep as it is, is challenged by many. The word rendered "dawn" is unusual. "Youth" is not found elsewhere in the sense thus assigned to it. "Dew" is thought to be an infelicitous emblem. "From a linguistic point of view" Cheyne pronounces both "dawn" and "dew" to be intolerable. Singularly enough, in the next sentence, he deprecates a previous opinion of his own as premature "until we know something certain of the Hebrew of the Davidic age" ("Orig. of Psalt.," p. 482). But if such certainty is lacking, why should these two words be "intolerable"? He approves Bickells conjectural emendation, "From the womb, from the dawn [of life], Thy youthful band is devoted to Thee."
Psa_110:4 again enshrines a Divine utterance, which is presented in an even more solemn manner than that of Psa_110:1. The oath of Jehovah by Himself represents the thing sworn as guaranteed by the Divine character. God, as it were, pledges His own name, with its fulness of unchanging power, to the fulfilment of the word; and this irrevocable and omnipotent decree is made still more impressive by the added assurance that He "will not repent." Thus inextricably intertwined with the augustness of Gods nature, the union of the royal and priestly offices in the person of Messiah shall endure forever. Some commentators contend that every theocratic king of Israel was a priest, inasmuch as he was king of a priestly nation. But since the national priestliness did not hinder the appointment of a special order of priests, it is most natural to assume that the special order is here referred to. Why should the singer have gone back into the mists of antiquity, in order to find the type of a priest-king, if the union of offices belonged, by virtue of his kinghood, to every Jewish monarch? Clearly the combination was unexampled; and such an incident as that of Uzziahs leprosy shows how carefully the two great offices were kept apart. Their opposition has resulted in many tragedies: probably their union would be still more fatal, except in the case of One whose priestly sacrifice of Himself as a willing offering is the basis of His royal sway. The "order of Melchizedek" has received unexpected elucidation from the Tel-el-Amarna tablets, which bring to light, as a correspondent of the Pharaoh, one Ebed-tob, king of Uru-salim (the city of Salim, the god of peace). In one of his letters he says, "Behold, neither my father nor my mother have exalted me in this place; the prophecy [or perhaps, arm] of the mighty King has caused me to enter the house of my father." By the mighty King is meant the god whose sanctuary stood on the summit of Mount Moriah. He was king of Jerusalem, because he was priest of its god (Sayce, "Criticism and the Monuments." p. 175). The psalm lays stress on the eternal duration of the royalty and priesthood of Messiah; and although in other Messianic psalms the promised perpetuity may be taken to refer to the dynasty rather than the individual monarch, that explanation is impossible here, where a person is the theme.
Many attempts have been made to fit the language of the psalm to one or other of the kings of Israel; but, not to mention other difficulties, this Psa_110:4 remains as an insuperable obstacle. In default of Israelite kings, one or other of the Maccabean family has been thought of. Cheyne strongly pronounces for Simon Maccabaeus, and refers, as others have done, to a popular decree in his favour, declaring him "ruler and high priest forever" ("Orig. of Psalt.," p. 26). On this identification, Baethgen asks if it is probable that the singer should have taken his theme from a popular decree, and have transformed it (umgestempelt) into a Divine oath. It may be added that Simon was not a king, and that he was by birth a priest.
The second part of the psalm carries the King into the battlefield. He comes forth from the throne, where He sat at Jehovahs right hand, and now Jehovah stands at His right hand. The word rendered Lord in Psa_110:5 is never used of any but God, and it is best to take it so here, even though to do so involves the necessity of supposing a change in the subject either in Psa_110:6 or Psa_110:7, which latter verse can only refer to the Messiah. The destructive conflict described is said to take place "in the day of His wrath" - i.e., of Jehovahs. If this is strictly interpreted, the period intended is not that of "the day of Thine army," when by His priestly warriors the Priest-King wages a warfare among His enemies, which wins them to be His lovers, but that dread hour when He comes forth from His ascended glory to pronounce doom among the nations and to crush all opposition. Such a final apocalypse of the wrath of the Lamb is declared to us in clearer words, which may well be permitted to cast a light back on this psalm. {Rev_19:11} "He has crushed kings" is the perfect of prophetic certainty or intuition, the scene being so vividly bodied before the singer that he regards it as accomplished. "He shall judge" or give doom "among the nations,"-the future of pure prediction. Psa_110:6 b is capable of various renderings. It may be rendered as above, or the verb may be intransitive and the whole clause translated, It becomes full of corpses (so Delitzsch); or the word may be taken as an adjective, in which case the meaning would be the same as if it were an intransitive verb. "The head over a wide land" is also ambiguous. If "head" is taken as a collective noun, it means rulers. But it may be also regarded as referring to a person, the principal antagonist of the Messiah. This is the explanation of many of the older interpreters, who think of Death or "the prince of this world," but is too fanciful to be adopted.
Psa_110:7 is usually taken as depicting the King as pausing in His victorious pursuit of the flying foe to drink, like Gideons men, from the brook, and then with renewed vigour pressing on. But is not the idea of the Messiah needing refreshment in that final conflict somewhat harsh?-and may there not be here a certain desertion of the order of sequence, so that we are carried back to the time prior to the enthronement of the King? One is tempted to suggest the possibility of this closing verse being a full parallel with Php_2:7-9. Christ on the way to His throne drank of "waters of affliction," and precisely therefore is He "highly exalted."
The choice for every man is being crushed beneath His foot, or being exalted to sit with Him on His throne. "He that overeometh, to him will I give to sit down with Me on My throne, even as I also overcame, and am set down with My Father on His throne." It is better to sit on His throne than to be His footstool.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 I. A Messianic prophecy.
INTRODUCTION
I. A Messianic prophecy.
Read full note →
1. From internal evidence.
2. From the unanimous consent of Jewish expositors.
3. From the testimony of Christ (Mat_22:41, &c.; Mar_12:35).
4. From the silence of the Pharisees (Luk_20:41).
5. From the witness of the Apostles (Act_2:34; 1Co_15:25; Heb_1:13).
6. And the Early Church (Justin Martyr, Tertull., Cyp., Chrys., &c.). II. Its Messianic character denied.
1. Ewald refers it to David.
2. Hitzig, &c., to a Maccabean priest. Without foundation, for
(1) Psa_110:1 can scarcely be applied to a mere man;
(2) Psa_110:4 could certainly not apply to David or any human priesthood. III. Of Davidic authorship.
1. From internal evidence.
2. Almost universal tradition.
3. Our Lord’s testimony.
THE SOVEREIGNTY OF CHRIST
(Psa_110:1 and last clause of Psa_110:2)
Our subject occupies a foremost place in the Old Testament. The first prediction (Gen_3:15) asserts it; the promise to Abraham (Gen_22:17) implies it; the destiny of Judah (Gen_49:10) involves it. It all but commences the Psalms
(2), which indeed teem with it (45; 72; 110, &c.). Prophecy proper opens with it (Isa_2:1-4), and closes with it (Luk_1:33).
Our Lord’s ministry was a proclamation of His Kingdom, but He did not reveal His own sovereignty till at the close. Then His sentiments are those of our text (Joh_17:2; Mat_25:31-32; Mat_28:8). Afterwards the glorious company of the Apostles (Act_2:33-34; Php_2:9; Eph_1:22-23), the goodly fellowship of the Prophets (Rev_19:16), the noble army of Martyrs (Polycarp: “How can I blaspheme my KING”), and the holy Church throughout all the world (Rev_7:9-12), acknowledge Him to be the King of glory.
I. Christ reigns by divine appointment. “The Lord said.” The Psalmist is admitted into the council chamber of the Trinity. There God the Father and God the Son occupy one throne (Eastern thrones are extended benches. “Sit on my throne at my right hand”—Schnurrer), and are in communion.
1. God assigns to Christ coequal authority. “At My right hand” (Psa_45:9; Mar_16:19; Eph_1:20-21).
2. God assigns to Christ coequal honour. “Sit” (Psa_29:10; 1Ki_1:46; 1Ki_2:19).
II. Christ reigns by divine right. “My Lord,” אַדֹנִי a divine name.
1. By an inherent divine fitness. His attributes of wisdom, justice, power, and goodness, qualify Him for universal monarchy.
2. By an essential divine prerogative. He has created all, He preserves and sustains all, He has redeemed all, therefore He has a claim on the obedience and fealty of all.
III. Christ reigns by a devout acknowledgment. “My Lord.” Christ’s monarchy is not elective, and therefore does not depend on fluctuating human opinions and passions; but, having been divinely established, His authority and fitness to rule have received ample recognition.
1. Kings in the political world have been proud to acknowledge their servitude to Him:—David, Constantine, Alfred, &c.
2. Kings in the world of scholarship and philosophy have submitted their giant intellects to His sway, and laid their conquests at His feet:—Origen, Bacon, &c.
3. Kings in the world of science have employed their genius and implements in widening His domain. Explorers, astronomers, &c.—Livingstone, Newton, Faraday, &c.
4. Kings in the world of morals, who have achieved conquests over human souls, have presented to Him their trophies, Philanthropists, missionaries.
5. Kings in the world of spirits acknowledge His royalty, and crown Him Lord of all. “Angels, principalities, and powers are made subject to Him.” Redeemed and glorified humanity casts its crowns before Him, and sings, ‘Worthy is the Lamb that was slain to receive power and riches, and wisdom and strength, and honour and glory and blessing.”
IV. Christ reigns over a disputed empire. “Rule Thou in the midst of Thine enemies.” There are countless multitudes who revel in the enjoyment of their Lord’s bounty, who, alas! deny His crown rights.
1. Christ reigns in the midst of infidel enemies. The Atheist, the Materialist, the Socialist, and the Unitarian all say, “We will not have this man to reign over us.”
2. Christ rules in the midst of a heathenism that is ignorant of or hostile to His claims. All idolatry, whether aesthetic like that of ancient Greece, or absurd and barbarous like the fetish worship of the modern Hottentot, or like the debasing idolatry of self, is an usurpation of His rights.
3. Christ rules in the midst of a devil-ridden and death-stricken world. Nevertheless, the words stand true (Psa_2:1-6). The usurpation of traitors is a standing witness to the rights of kings.
V. Christ reigns by the enforced service of His foes. “Until I make Thy foes Thy footstool.” All in His dominions, whether willingly or unwillingly, are constrained to subserve His interests.
1. Tacitly.
(1.) Infidelity serves Him by its inability to satisfy the cravings of the human heart. Man cries out for God. Infidelity says, “No God,” and drives man to Him who said, “He that hath seen Me hath seen the Father.” Man cries out for immortality. Infidelity says, “No hereafter,” and compels man to go to Him who has “the words of eternal life.” Infidelity has no moral guide, and thus sends man to Him who has given “an example that we should do as He has done.” Infidelity has no solace for man’s remorse and sorrow, and thus drives man to Him who alone can give peace through purity. Atheism serves him by trying to repress man’s instincts for God, which effort can only intensify those instincts, and send men to Him who alone can satisfy them. Pantheism serves him by its doctrine of the divine presence in the universe, and sends men to Christ, who alone can reveal that presence, and bring man into its conscious fellowship. Unitarianism serves him by maintaining the Divine Fatherhood and the perfect humanity, and sends men to Christ’s Godhood, which can alone explain the perfection of His humanity, and bring the prodigal back to his Father’s arms.
(2.) Idolatry serves Him, inasmuch as it is the parent of ignorance, vice, and superstition, and creates in the human heart a craving after the wisdom, holiness, and moral light and power, which are derived from Him alone.
(3.) Selfishness and sin serve Him, because, in spite of their fascinating seductions, men see that underneath them lie debasement, ruin, death.
(4.) Yes, even the devil, wary though he is, serves Him. His hard service and his fearful wages drive men to Him whose yoke is easy, and whose burden is light, and who gives a hundredfold in this present world, and in the world to come life everlasting.
(5.) And death serves Him, for it carries into His presence His servants, and removes all impediments to their perfect service.
2. Explicitly. Testimonies to Christ’s supremacy, from those least disposed to acknowledge it, show that Christ reigns, and that His enemies have become the support of His feet.
(1.) Paganism sends its testimony through Julian, “O Galilean, thou hast conquered.”
(2.) Devils. (Mar_1:23-26.)
(3.) Atheism. “The most valuable part of the effect on the character which Christianity has produced by holding up, in a divine person, a standard for excellence, and a model for imitation, is available even to the absolute unbeliever, and can never be lost to humanity. It is the God incarnate more than the God of the Jew or of nature, who, being idealised, has taken so great and salutary a hold on the human mind. And whatever else may be taken away from us by rational criticism, Christ is still left, a unique figure.”—J. S. Mill.
(4.) Rationalism, Kant says He is “the union between the human and the divine.” Strauss speaks of Him as the “highest object we can possibly imagine with respect to religion, the Being without whose presence in the mind perfect piety is impossible.” Renan exclaims, “Rest now in thy glory, noble initiator; thy work is completed, thy divinity is established; fear no more to see the edifice of thy efforts crumble through a flaw.… For thousands of years the world will extol thee … a thousand times more living, a thousand times more loved, since thy death.… Thou wilt become to such a degree the corner-stone of humanity, that to tear thy name from this world would be to shake it to its foundations. Between thee and God men will no longer distinguish.” Lecky says that Christianity has presented “an ideal character which, through all the changes of eighteen centuries, has inspired the hearts of men with an impassioned love, and has shown itself capable of acting on all nations, ages, temperaments, and conditions … has done more to regenerate and soften mankind than all the disquisitions of philosophers, and all the exhortations of moralists.”
(5.) Pantheism. Spinosa thought Him “the best and truest symbol of heavenly wisdom, or ideal perfection.”
(6.) Selfishness. Napoleon: “Alexander, Cæsar, and myself, founded great empires; but upon what? Force. Jesus alone founded His empire upon love and to this day millions would die for Him. I know man; Jesus Christ was more than man.”
VI. Christ will reign over an un-disputed universe. This is the sense of our text. The prophets, without a dissentient voice, predicted this. Christ Himself foreshadowed it. The souls under the altar groan for it. The Universal Church waits for it.
“What successes did the Jews anticipate from their Messiah? The wildest dreams of their rabbis have been far exceeded. Has not Jesus conquered Europe, and changed its name into Christendom? All countries that refuse the Cross wither.… And the time will come when the vast communities and countless myriads of America and Australia, looking upon Europe as Europe now looks upon Greece, and wondering how small a space could have achieved such mighty deeds, will still find music in the songs of Zion, and still seek solace in the parables of Galilee.”—B. Disraeli.
THE ROYAL ARMY
(Psa_110:2, clause 1, and Psa_110:3)
This is a vivid sketch of the Church and its prerogatives, inserted in the midst of the king’s coronation hymn. What is this but a foreshadowing of the union between Christ and His people. In Psa_110:1, Christ is glorified with “the glory which He had with the Father before the world was.” In Psa_110:2-3, that glory “He gives them.” In Psa_110:4, He is a priest; in Psa_110:3, His people are arrayed in sacerdotal robes. The influence of Christ’s character on the world is to quicken and refresh it; so here His people are as the dew. Christ’s years do not fail; so here His people are endowed with perennial youth, and out of their midst the “rod of His strength” goes forth.”
I. Church weapons. “The Lord shall send the rod of thy strength out of Zion.” The King first equips His chosen ones, and then sends them forth to war. The rod of Christ’s strength may be any one or all of those points of Zion’s panoply catalogued in Ephesians 6. The girdle of truth, the breastplate of righteousness, the sandal of peace, the shield of faith, the helmet of salvation, and the sword of the Spirit. In vain does the Church go forth when unprovided with them. Notice these weapons are—1, Of divine manufacture; 2, Of tried temper; 3, Of invincible strength; 4, Of irresistible power.
II. Church character. Threefold—
1. The Church belongs to Christ. “Thy people.”
(1.) By the terms of the everlasting covenant.
(2.) By the redemption of the Cross.
(3.) By His own declaration, “My Church.” (Joh_17:6-10.)
(4.) By its own free consent. (Rom_14:8.)
2. The Church is of priestly dignity. “In the beauties,” lit. robes, “of holiness.” (2Ch_20:21; Psa_29:2; Exo_28:2.) The splendid vestments were symbolical of the majesty, purity, and power of sacerdotal service. The fitness of this character is seen from the fact that the Church follows the royal priest. (Cf. Psa_110:1; Psa_110:4.)
(1.) The quality of this priesthood is like that of the great high priest, royal. (1Pe_2:5; Rev_1:6.)
(2.) The functions of this priesthood are—(a.) Sacrificial, not however expiatory, but eucharistic. (Rom_12:1; 1Pe_2:5); and (b.) Intercessory. (Php_4:6, &c.)
(3.) The appearance of this priesthood is beautiful. Everything in God’s world is beautiful. It is fitting, therefore, that His people should be so. The Church is a bride adorned with her jewels. She is called to cultivate not only purity but grace. And thus here the gorgeous vesture of the Jewish priest is a fit emblem of his beauty and attractiveness who has “put on the Lord Jesus Christ.”
3. The Church is ever youthful. “Youth” here means young men. Christ’s followers possess the secret of perpetual youth.
(1.) Individually Time, work, and strife, may age the outer man, but they cannot touch the spirit, that is renewed continually day by day. (Isa_40:30-31; 2Co_4:6.) That continues fresh and vigorous through wrinkles and material decay.
(2.) Collectively. The Church was never more mighty in her numbers and in her influence than she is in this the 19th century of her history. Human institutions fail from internal weakness, or for the want of external support, and lose their influence in the lapse of years. Not so with Christ’s people. “They flourish in perpetual youth,” and “go from strength to strength.”
III. Church spirit. “My people shall be willing.” It is not without significance that נְדָבָה willingness, or free-will offerings, is derived from נָדָב prince, or noble one. Hence the Christian esprit de corps is
1. Unmercenary. Christ’s people are actuated by no sordid motives. The reward before them is splendid if they win, but their all-absorbing aim is to “please Him who called them to be soldiers.”
2. Unconstrained. Christ’s soldiers are volunteers. They are called, but they may disobey. They may enlist, but are at liberty to retire.
3. Free by a glad surrender of the will. “If any man will come after Me, let him take up his cross and follow Me.”
4. Princely; and princely because free. The spirit of willing consecration raises these priests into “kings unto God.” As the servants of kings are noble, and as the suzerainties of emperors are governed by monarchs, so is the follower of the King of kings and Lord of lords a “prince with God.”
IV. Church opportunity. “In the day of thy power.” There are two interpretations of this expression. “The day of thine own might;” and “the day when thou dost muster thy forces and set them in battle array.” The text in its present application implies both, for they are both characteristic features of the Gospel dispensation. The spectators of Christ’s miracles were amazed at the mighty power of God. (Luk_9:43.) Christ’s promise was that His Church should receive power then, and when He who is the power of God should “ascend far above all principalities and power and might” (Eph_1:21). Then He strengthened His disciples “according to His glorious power,” and made their faith stand “by the power of God.” Thus the Church is made strong “in the Lord, and in the power of His might.” “The kingdom of God is not in word but in power.” What is this but to prove that Church opportunities are ever present. Let her not wait then in indolence for special outpourings of the Spirit, but be faithful to the power she already has. Christ is the same in power “to-day, yesterday, and for ever,” and is with the Church alway; and every day is the Church under marching orders for expeditions against her foes.
V. Church influence. “From the womb of the morning thou hast the dew of thy youth.”
1. Abundant. It covers the whole earth. Every nation, rank, and order of intelligence have felt its power.
2. Marvellous. The influence of Christianity has never been, and can never be, accounted for by natural hypotheses. Its only explanation is that, like its Divine Author, it “proceeded forth and came from God.”
3. Refreshing. It pours new life into dead humanity, and culture and civilisation follow in its train. The desert under its influence rejoices and blossoms like the rose, and becomes as the garden of the Lord. Contrast the world eighteen hundred years ago with what it is to-day. Fiji fifty years ago.
4. Gentle. Not with the force of arms or pride of learning. Yet before it tyranny, serfdom, and superstition flee.
Concerning its influence as a whole, hear the words of an impartial witness: “By the confession of all parties, the Christian religion was designed to be a religion of philanthropy; and love was represented as the distinctive test or characteristic of its members. As a matter of fact, it has probably done more to quicken the affection of mankind, to promote piety, to create a pure and merciful ideal, than any other influence that has ever acted on the world.” (Lecky’s “Rationalism,” vol. i. p. 358.)
THE ORDER OF MELCHIZEDEK
(Psa_110:4)
No character has been more fruitful of speculation than that of Melchizedek. Some have conjectured that he was a theophany of Christ or the Holy Ghost. The Gnostics considered him an œon or a man formed before the creation out of spiritual matter. Origen said he was an angel. Others, Ham, Shem, Arphaxad, or Job. With theories we are not concerned. The fact before us is that Messiah is a priest after the order of Melchizedek, and that His appointment is held from God.
I. Christ is a priest after the order of Melchizedek.
1. That order was unique.
(1.) In its loneliness, Melchizedek stood alone. Other priests sacrificed to idols or the powers of nature; he to the “Most High God.” He was the one true priest before the Mosaic dispensation. Christ is the one true priest after it, and He stands alone. “One mediator.” No other order but His is found in the New Testament, or is now possible, or necessary.
(2.) In that it was underived and untransmitted. Melchizedek did not follow, nor was he succeeded by, a priestly line. So Christ’s priesthood is “not after the order of a carnal commandment;” nor does it “pass over to another.”
(3.) In its efficacy. The priesthoods contemporaneous with Melchizedek were founded on superstition; his only on divine revelation. So all other priesthoods but that of Christ are now effete or vain. His alone is efficacious.
2. That order was righteous. His very name “King of righteousness” is significant of that. But in a far more real and valuable sense is this so with Christ.
(1.) He is absolutely righteous in Himself. He of all the sons of men alone could say, “Which of you convinceth Me of sin?” As such He was predicted (Isa_53:11; Jer_23:5). As such He was by the confession of both friends and foes (Luk_23:4; 1Pe_2:23).
(2.) As the King of righteousness, He makes His subjects righteous (Isa_53:11). By cleansing away their unrighteousness and imparting his Holy Spirit, and encouraging and directing their holy lives.
3. That order was peaceful. He was “King of Salem which is King of peace.” In this the order was a strong contrast to the order of Baal, and indeed to the warlike sons of Aaron. Not more so does the priesthood of Christ contrast with the arrogant assumptions, worldly ambitions, devilish craft, and cruel persecutions of the orders of paganism and Rome. Christ is
(1) absolutely peaceful in Himself. As such He was predicted and acknowledged. “The Prince of peace.” “He shall not cry,” &c.
(2) As King of peace Christ gives peace, promotes it, and reigns over peaceful subjects. “My peace I leave with you,” &c. “Blessed are the peacemakers,” &c. “The fruit of the Spirit is … peace.”
4. That order was royal. He was king as well as priest. So is Christ a “priest upon His throne.” These two orders are seldom found united. Once when a king arrogated priestly functions he was smitten with leprosy. Terrible calamities have invariably resulted when political power has been wielded by sacerdotal hands. But in Christ their union is an unmixed blessing. Why? Because Christ’s royalty is based upon the great offering of Himself, whereas other priestly rules have invariably been founded on arrogant assumptions without corresponding service. Christ rules from His Cross: “I, if I be lifted up,” &c. And adoring Christendom says, “Thou art the King of glory, O Christ,” because “when Thou hadst overcome the sharpness of death Thou didst open the kingdom of heaven to all believers.”
5. That order was superior.
(1.) In its antiquity. It was before the authorised priesthood of Aaron. So Christ is “the Lamb slain from before the foundation of the world.”
(2.) In its perpetuity. “For ever.” Christ “continueth ever,” and “ever liveth to make intercession.”
(3.) In its universality. Heathen priests sacrificed for their particular tribes; Aaron’s priesthood was for the Jews; but Melchizedek offered for Abraham, and also for the Gentiles among whom he lived. So Christ is “a propitiation for our sins, and not for ours only, but also for the sins of the whole world.”
II. Christ’s appointment to this priesthood is held under Divine authority. “The Lord hath sworn, and will not repent.” Persons occupying important offices must show their credentials; kings, their insignia; ambassadors, their letters patent; Christians, their holy life. So we demand from priestly pretenders their authority. In vain do we seek these warrants from any priest but the Son of God. He holds office, not by a transitory and human commission, but by the perpetual oath of God. And His credentials are “His hands, His feet, His side.”
IN CONCLUSION. “To-day we need these truths.… And thank God we can believe that for every modern perplexity the blessed old words carry the same strength and consolation. If kings seem to have perished from among men, if authorities are dying out, and there are no names of power that can rally the world—yet there is a Sovereign. If old institutions are crumbling, and must still further decay ere the site for a noble structure be cleared,” Christ’s altar and Christ’s throne remain. “If priest be on some lips a name of superstitious folly, and on others a synonym for all that is despised and effete in religion, yet this Priest abideth for ever, the guide and the hope for the history of humanity and for the individual spirit.”—Maclaren.
CHRIST’S TRIUMPH OVER TYRANNY
(Psa_110:5-6)
The union between the Father and the Son is still sustained. In Psa_110:1, the Father gives the Son authority. In 2 and 3, followers. In the verses before us, He helps Him to conquer, and sustains Him in His rule. Notice—
I. That all tyranny is the foe of Christ. “Kings.”
1. All political tyranny. Despots of whatever denomination are enemies of Christ, whether their tyranny take the form of oligarchy, monarchy, aristocracy, or mobocracy; wherever freedom is repressed, and wrong perpetuated under the name of law or no law, there is the seat of Christ’s war.
2. All social tyranny. The tyranny exercised by the ascendant caste, whether noble, or middle, or working class. Sometimes the rich oppress the poor; sometimes the poor, the rich. Now it is the squire who tramples on the peasant, now the peasant who sets the squire’s ricks on fire. Fashion tyrannises, and so does institutionalism. But one and all are foes of Christ.
3. All domestic tyranny, whether exercised by parents over children, guardians over wards, yes, and children over parents, which crushes or restrains the free play of domestic virtue or affection or action, is in irreconcileable antagonism to Christ. When the parent forces the child to wrong its conscience or deny its God, or when the child brings its parent’s head with sorrow to the grave, both are calling down upon themselves sure vengeance. When masters oppress their servants, yes, and when servants, getting as they sometimes do the upper-hand, oppress their employers, they proclaim themselves the enemies of Christ.
4. All spiritual tyranny. All priestcraft, ancient or modern, heathen, Romish, or Anglican. All forces, whether they proceed from politics, literature, science, or religion; all inquisitions employed for the purpose of shackling the human mind, or terrorising over the human fears, or violating the sanctities of the human heart, all are the antagonists of Christ.
5. All moral tyranny (2Ti_2:26).
II. All tyranny is subject to the wrath of Christ.
1. Because of His own inherent righteousness. He, the King of men, does not break the bruised reed, &c., and He will not permit them who wield His delegated authority to do so.
2. Because His government is based upon the freedom of the subject. All His great blessings are free. The great end of His coming was to make men free. The great legacy He bequeathed to man is the “freedom of sons.” His express command is that man should “stand fast in liberty.” Any attempt, therefore, to unsettle or overthrow this foundation principle does and must excite His righteous indignation.
3. Because the well-being of man, the creature whom He loves and has taken into his own brotherhood, can only be maintained by political, social, domestic, and religious liberty. Of what value are national institutions unless man as man is free to enjoy them? Of what use are spiritual blessings if enforced on unwilling minds? Where is the benefit of domestic blessings if doled out or enforced by the iron rule of a despot? The only bond which keeps society together is the liberty of its individual members; and moral tyranny destroys the soul. Despotism is the upas blight which has ruined more institutions and more men than any other evil that has ever issued from hell. And therefore does it excite the anger of Christ.
III. All tyranny will be destroyed by Christ. “Shall strike through kings … fill the places with dead bodies. He shall wound the head over many countries.”
1. Christ’s policy in the past, is a promise, of what it will be in all time to come. Every species of despotism has been destroyed by Him. Autocracy in those terrible oriental and western tyrannies which have left behind them but the phantom of a name. Egypt, Assyria, Babylon, Persia, Rome, have all been destroyed by the “stone cut out of the mountain without hands;” Democratic tyranny in the overthrow of the republics of Greece and Rome, and the bloody rule and bloody end of French socialism; intellectual despotism in the extirpation of an overweening philosophy and a no less overweening priesthood. Domestic tyranny in those nations where women were but chattels and slaves of less account than beasts. Moral slavery in his subjection of “him who has the power of death which is the devil.” All these despotisms seek to revive and propagate themselves today, but let them be assured that, as sure as Christ lives and reigns, their doom is sealed.
2. Christ’s policy is pursued for the benefit of humanity at large. All souls are on an equality before Christ. They have all shared a common creation and a common redemption. Heaven is not imposed upon by coronets and thrones. All mankind have crown rights, and woe to those who injure them. Those who do so must and will be removed. The tyrant must be hurled from his throne before the subject can breathe the free air of liberty. Pharaoh must be engulfed, that Israel may pursue her path of progress.
3. Christ’s policy presents an alternative. Despots may cease to be despots, tyrants may cease to oppress. Those guiltless of the crime will not then inherit the curse.
IV. All tyranny will be supplanted by Christ. Tyranny is better than anarchy. But, having destroyed the tyrant, Christ assumes His sceptre and His throne, and reigns over a divinely-liberated people. “He shall judge among the heathen.” “On His head are many crowns.” Christ’s right and fitness to rule may be judged by what that rule when acknowledged has achieved.
1. The Christian Sabbath, the great barrier to the tyranny of toil.
2. The Bible, the grand charter of moral freedom.
3. Liberty for the soul from Satan’s power.
4. Liberty of thought.
5. Liberty, equality, and fraternity for all; for woman, for the child, and for the slave, for “One is your Master; even Christ, and all ye are brethren.
Men and brethren—(i.) Prize your freedom, and let no man entangle you again in the yoke of bondage. (ii.) Thank Christ for your freedom. It is He who has made you free. (iii.) Employ that freedom in Christ’s service, that is, in making others free.
CHRIST REFRESHING HIMSELF
(Psa_110:7)
The picture is that of the conqueror pursuing his foes, and partaking of momentary refreshment at some wayside brook; then in the strength of that refreshment pursuing his joyful and victorious way. The scene is typical of those encouragements which are His support who is contending for rightful and universal empire.
I. The Divine refreshment. “He shall drink of the brook in the way.”
1. Christ is encouraged by the sense of His Father’s approval. The kingdom for which He fights is His Father’s gift (Psa_2:8). In fighting for it He always does the things which please Him. In the hottest conflict He is cheered by the voice from heaven: “This is My beloved Son in whom I am well pleased (Joh_10:17).
2. Christ is encouraged by the justice of His cause and the beneficence of His work. Those engaged in selfish projects have to look away from the work for encouragement. Those who know they are working for the bettering of the world can afford to despise obloquy and persecution. Christ knows that His work through crosses and conflicts will end in the regeneration of the world. He “sees of the travail of His soul and is satisfied.”
3. Christ is encouraged by the enthusiasm of His followers. Around no other name do such affections cluster, and behind no other banner do such earnestness and determination range. “Alexander,” remarked the great Napoleon, “Cæsar, and myself have founded empires. But upon what do we rest the creations of our genius? Upon force. Jesus Christ alone founded His empire upon love; and at this moment millions of men would die for Him. I die before my time, and my body will be given back to the earth to become food for worms. Such is the fate of him who has been called the great Napoleon. What an abyss between my deep misery and the eternal kingdom of Christ, which is proclaimed, loved, and adored, and which is extended over the whole earth?”
4. Christ is encouraged by the conquests He has already achieved, and by the certain triumphs which yet await Him. Behind is the cross, around is His redeemed and adoring Church, and onward is the millennium. (Heb_12:2; Isa_42:4.) “I, if I be lifted up, will draw all men unto Me.” All His past victories are prophetic of His success in time to come. Witness the trophies of the Cross in the first three centuries. Witness what it is doing in the realms of infidelity and heathenism to-day. On Himself He builds this Church which “triumphs o’er the gates of hell.”
II. The consequence of that refreshment. Invigorated and encouraged the conqueror pursues his path to victory. “Therefore shall He lift up His head.”
1. Christ’s conquests are progressive. He does not complete His work at once. His work in the world is gradual and growing. Having achieved one success, He passes on to another, and will do so till “every knee shall bow, and every tongue confess that He is LORD.”
2. Christ’s conquests are permanent. That is to say, no hostile power shall ever win them back again. “They shall never perish.” True, His subjects may revolt. They may say, “We will not have this King to reign over us.” But they resign the fealty to Christ by their own free-will, and not by any power of the adversary. Then they become Christ’s enemies, and, if they will not let Him win them back again, in their destruction He displays His glorious power.
3. Christ’s conquests are glorious.
(1.) Christ lifts up His head over redeemed and consecrated souls. To conquer inert matter and to sway blind forces were easy work for Omnipotence. But to convince the intellect, subdue the will, invite the affections and draw out the forces of the life, this is glorious indeed.
(2.) Christ lifts up His head over the defeated and destroyed powers whose energies have been inimical to the interests of heaven and earth. The joy which was set before Him, and for which He endured the cross and despised the shame, was victory over the devil, sin, the world, and death. These He has vanquished. Sin has no more dominion over His people. They have the faith He gives, and have overcome the world, and through Him they can now say, “O grave, where is thy victory? O death, where is thy sting?”
4. Christ’s conquests will have an end. The time will come when Christ shall lift up His head over a regenerated universe. When all His enemies shall be subdued under His feet then (1Co_15:24-28.)
Learn (i.) That all the sources of the Saviour’s encouragement are ours. (ii.) That if we are faithful we shall participate in His final triumph and share His throne.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain On v1 We have here the very heart of the Christian…
Psa 110:2
We have here the very heart of the Christian character set forth as being willing consecration; then we have the work which Christian men have to do, and the spirit in which they are to do it, expressed in that metaphor of their priestly attire; and then we have their refreshing and quickening influence upon the world.
Read full note →
I. The subjects of the Priest-King are willing soldiers. In accordance with the warlike tone of the whole Psalm, our text describes the subjects as an army. The King is going forth to conquest. But He goes not alone. Behind him come His faithful followers, all pressing on with willing hearts and high courage. Then (1) the warfare which He wages is one not confined to Him. (2) That warfare is shared in by all the subjects. It is a levy en masse—an armed nation. (3) There are no mercenaries in these ranks, no pressed men. The soldiers are all volunteers. "Thy people shall be willing." (4) The soldiers are not only marked by glad obedience, but that obedience rests upon the sacrifice of themselves. This glad submission has come from self-consecration and surrender. (5) By a natural transition, the word "willing" comes to mean "free," and also "noble." The willing service which rests upon glad consecration raises him who renders it to true freedom and dominion. The Prince’s servants are every other person’s masters.
II. The soldiers are priests. "The beauties of holiness" is a frequent phrase for the sacerdotal garments, the holy, festal attire of the priests of the Lord. The conquering King whom the Psalm hymns is a Priest for ever; and He is followed by an army of priests. (1) Mark now the warfare which we have to wage is the same as the priestly service which we have to render. The conflict is with our own sin and evil; the sacrifice we have to offer is ourselves. (2) The great power which we Christian men are to wield in our loving warfare is character. (3) The image suggests the spirit in which our priestly warfare is to be waged. We are to be soldier-priests, strong and gentle, like the ideal of those knights of old, who were both, and bore the cross on shield, and helmet, and sword-hilt.
III. The soldier-priests are as dew upon the earth. We have here: (1) A picture of the army as a band of youthful warriors. He who has fellowship with God and lives in the constant reception of the supernatural life and grace which comes from Jesus Christ possesses the secret of perpetual youth. (2) The lovely emblem of the dew as applied to Christ’s servants. It is as a symbol of the refreshing which a weary world will receive from the conquests and presence of the King and His host that they are likened to the glittering morning dew.
A. Maclaren, Sermons Preached in Manchester, 3rd series, p. 321.
I. Consider what is meant by the expression that Christ’s people are a willing people. (1) This indicates that a vast change has been made upon them, for there is no man naturally inclined to follow and to obey the Saviour. (2) The willingness which is here spoken of is not to be regarded as a mere point of doctrinal theology, but as a great practical reality. A willing people is a people willing for whatever is Christ’s will, because they love Him and trust Him.
II. Notice the decorations of Christ’s people. "They appear in the beauties of holiness." Holiness is the peculiar and indispensable mark of Christ’s people, and that which distinguishes them as His. The holy man, besides having all the distinguishing qualities of the good man, is one who loathes all impurity in thought, or speech, or conduct. When Christ’s people are said to be clothed with the beauties of holiness, this implies that they are not only characterised by their outward conformity to the law of God, but that they seek to have the whole frame of the heart—every thought, every feeling, every breathing of the soul—regulated by God’s holy will.
III. Notice what is here said respecting the number of Christ’s followers. "They are as the dewdrops from the womb of the morning." This Psalm describes Messiah’s triumphs over all His enemies. These shall not be completed until the morning of the Resurrection. Then it will be that this beautiful prophecy shall have its full accomplishment.
IV. Notice the way and time in which sinners are made Christ’s willing followers. It is in the day of His power. (1) As to the way of it. Not by the power of eloquence of man, but by the Spirit of the Lord, are the rebels subdued, and the unholy sanctified. Christ administers His government not so much by terror as by love. (2) As to the time at which Christ makes His people willing. It is the day of His power. Christ, indeed, has always the same power; but there are special seasons for the special exercise of it.
V. Observe how all these things redound to the glory of Christ.
A. D. Davidson, Lectures and Sermons, p. 66.
References: Psa 110:3.—Spurgeon, Sermons, vol. ii., No. 74; Clergyman’s Magazine, vol. v., p. 104; Homiletic Quarterly, vol. iv., p. 130; G. Brooks, Outlines of Sermons, p. 397; J. Vaughan, Children’s Sermons, 1875, p. 132; A. Pope, Thursday Penny Pulpit, vol. xvi., p. 37.
Psa 110:3
I. Everything young and fresh, everything bright and smiling, everything buoyant and happy, may be traced to the perpetual youth of Godhead, which streams forth for ever and ever, impregnating all receptive souls and substances with its own quality. Every babe, and every spring, and every new morning are world-types of the everlasting youth of our God. "Jesus Christ the same yesterday, and today, and for ever." The eternal yesterday saw Him young; He is young today; His energies will abide unimpaired and young for ever. The late children of time still call Him "the holy Child Jesus."
II. Through His youth heaven abides young. The eternity of heaven will but perfect the youth of its first morning. Every heir of heaven, on being born from death into blessed primitive eternity, finds it morning.
III. Though Jesus appeared in our nature expressly to bear our sins and sorrows, yet both friends and enemies were impressed with the energy and originality of His character, two unquestionable signs of youth. He spake as One who saw the old creation with young eyes, and as One who felt the poetic relation between all things and man. His last discourse was the freshest, the sweetest, and the youngest.
IV. All who love Him shall shine forth in His kingdom in the glory of perpetual youth, "as the sun for ever and ever." Trust Him, love Him, abide in Him, and the energy and freshness of His life shall spring up in the heart of your heart. Embrace Jesus, and you will find all the beauties of holiness; they abide in Him, in the Divinity of their youth, for ever.
J. Pulsford, Quiet Hours, p. 270.
References: Psalm 110— E. Bickersteth, Homiletic Quarterly, vol. v., p. 84; W. H. Simcox, Expositor, 3rd series, vol. i.; Good Words, 1877, p. 274. Psa 111:9.— Spurgeon, Morning by Morning, p. 239. Psa 111:10.— Preacher’s Lantern, vol. iv., p. 506.
Psa 110:4
Set apart from before all worlds for His priestly work, Christ in due time occupied His office. Consider Him in His wonderful exercise of its functions, which are threefold: to sacrifice, to intercede, to bless.
I. What a sacrifice was that when the sacrificer and the victim met in one and the same Person! His amazing endurance cast into the scales of Divine justice an equivalent, a more than equivalent, for the punishment of every sin of every sinner of every generation. That one vast sacrifice outweighed it all.
II. But great as was the sacrifice, the Apostle St. Paul leads us to the thought that the intercession was greater still: "For if while we were enemies we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved by His life," etc.; that is, by His intercession which He lives to make.
III. Christ in His priestly office is appointed to bless. Our better Melchizedek is gone in, in His human form, "into the true tabernacle, which the Lord pitched, and not man;" a little space He tarries for His Church’s sake within the veil; and presently we shall behold Him coming forth in His perfect beauty: and standing on the clouds of heaven, at the portals of glory, He will pronounce benediction on His Church.
J. Vaughan, Fifty Sermons, 2nd series, p. 29.
References: Psa 110:4.—Homiletic Magazine, vol. ix., p. 75; G. Brooks, Outlines of Sermons, p. 398.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
F. W. Grant 1903 · Public Domain On v1 The confirmation of the King-Priest.
The confirmation of the King-Priest.
A psalm of David.
Read full note →
The second psalm here is the answer of Jehovah to this humbled One, establishing Him as King and Priest together, after the order of Melchizedek, and with a prophecy of the revival of Israel under Him; and the subjection of enemies. There are but seven verses, and which follow the general septenary pattern of 4 (3+1) +3; except that these portions seem to be more emphasized than usual, so as to divide the whole into three equal parts of equal value.
1. The first three verses speak of Jehovah’s King. But He is not yet actually enthroned. Like David himself, but whose Lord He really is, He has His time of rejection and even banishment. But unlike David, and completely in opposition to the thought of a reference in it to the Israelitish throne as the "throne of Jehovah" (1Ch 29:23), it is precisely in this time of His rejection that He sits at the right hand of Jehovah. It is an Old Testament hint which the New Testament clearly unfolds for us. The place is heavenly, not earthly: "He was received up into heaven, and sat on the right hand of God." (Mar 16:19). It is further developed by the Lord Himself in His address to Laodicea (Rev 3:21), where, distinguishing it from the human throne which He will by and by take, and which He will share with others, He speaks of having overcome, and sitting down with His Father upon His throne.
This defines for us the Christian interval in which we are, and which we must not expect to find more than hinted at in the Old Testament scriptures.
Jehovah acts in due time for His King, who waits in entire dependence upon Him for the day in which His enemies are to be made His footstool. Then Jehovah will send the rod of Messiah’s power out of Zion; the seat of His kingdom; setting Him there in the midst of a hostile world, then to be quickly reduced to subjection. And as when He comes from heaven His heavenly people exchange their bridal festivities for militant array, and come with Him, -so now that He is in Zion He gathers Israel first around Himself. It is the day of His might, and they are now, as they were not hitherto, all of ready heart. They are newborn children of the dawning day, in the beauties of holiness every one; and for Christ, in the tender sympathy (as I take it) which unites Him to His people, like the dew of His own youth. As Paul could say, "Now I live, if ye stand fast in the Lord," so the immortal Life, as it were, renews itself in the vigor of His people.
2. And this leads naturally to another view of the Person addressed, besides that of King. He is the King-Priest, the One who goes in to God in man’s behalf, and presents for him the acceptable sacrifice. Here again God bears witness to Him, and here indeed all the fullness of the divine heart comes out. He knows the importance of this for us; He knows, too, how slow and unbelieving we are in the reception of His grace. Hence He not only speaks, -He swears: "Jehovah has sworn; and will not repent: Thou art a priest for ever after the order of Melchizedek."
The apostle has given us the full significance of this, and from the Christian side, in the epistle to the Hebrews. Here is not the place for any proper investigation of it. It is one of many proofs that for Israel also the predicted blessing could not come through the Levitical rites or priesthood, instituted by the law, but through a glorious Person ordained to an eternal priesthood. The sacrifice -which a priest implies -is not, however, brought before us here. But we see that the King needed for them cannot be only King, -that He cannot commit the work of atonement to other hands than His own. Only by atonement can He be true "King of righteousness" (Melchizedek) and bless the children of Abraham as he to whom Abraham had given tithes had blessed the father.
3. Priestly work is not otherwise before us in this psalm; while the day of wrath it is that is earnestly pressed. The fifth and sixth verses do not seem to be the action of the King Himself, but of God as the Sovereign Lord (Adonai) in His behalf, according to the character of the psalm as a whole. It is God who sets His foes as a footstool for His feet; which does not lose sight any more than this does of His own activity. But the heavenly and earthly thrones are now and henceforth in complete concord; and here, throughout, the ways are the ways of God, with which in the last verse once more the Conqueror is shown to be in full accord.
Thus "the Lord is at Thy right hand" would not be the repetition of the thought in the first verse, but the converse; and the divine anger is at the rejection of the Object of divine delight. The head over a wide country would seem to be Gog (Eze 38:1-23), as has been often noticed, inasmuch as it is not the descent from heaven that is in view, as in Rev 19:1-21, but the rod going forth from Zion.
The last verse shows us, in figurative language, the secret of the King’s success. He drinks of the brook in the way, taking Himself the divine refreshment, the stream of living water, of which, though provided for all, the kings of the earth have so little availed themselves. Thus is He, as having the mind of the Spirit, in full unhindered fellowship with the ways of God, -Himself, indeed, being as we know the centre of them.
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v3
Psalms
SOLDIER PRIESTS
Read full note →
Psa 110:3.
It is no part of my present purpose to establish the reference of this psalm to our Lord. We have Christ’s own authority for that.
It does not seem to be typical-that is to say, it does not appear to have had a lower application to a king of Israel who was a shadow of the true monarch, but rather to refer only to the coming Sovereign, whom David was helped to discern, indeed, by his own regal office, but whose office and character, as here set forth, far surpass anything belonging to him or to his dynasty. The attributes of the King, the union in His case of the royal and priestly dignities, His seat at the right hand of God, His acknowledged supremacy over the greatest Jewish ruler, who here calls him ‘my Lord,’ His eternal dominion, His conquest of many nations, and His lifting up of His head in triumphant rule that knows no end-all these characteristics seem to forbid the possibility of a double reference, and to demand the acknowledgment of a distinct and exclusive prophecy of Christ.
Taking that for granted without more words, it strikes one as remarkable that this description of the subjects of the Priest-King should be thus imbedded in the very heart of the grand portraiture of the monarch Himself. It is the anticipation of the profound New Testament thought of the unity of Christ and His Church. By simple faith a union is brought about so close and intimate that all His is theirs, and the picture of His glory is incomplete without the vision of ‘the Church, which is His body, the fulness of Him that filleth all in all.’ Therefore, between the word of God which elevates Him to His right hand, and the oath of God which consecrates Him a priest for ever, is this description of the army of the King.
The full force of the words will, I hope, appear as we advance. For the present it will be enough to say that there are really in our text three co-ordinate clauses, all descriptive of the subjects of the monarch, regarded as a band of warriors-and that the main ideas are these:-the subjects are willing soldiers; the soldiers are priests; the priest-soldiers are as dew upon the earth. Or, in other words, we have here the very heart of the Christian character set forth as being willing consecration; then we have the work which Christian men have to do, and the spirit in which they are to do it, expressed in that metaphor of their priestly attire; and then we have their refreshing and quickening influence upon the world.
I. The subjects of the Priest-King are willing soldiers.
In accordance with the warlike tone of the whole psalm, our text describes the subjects as an army. That military metaphor comes out more clearly when we attach the true meaning to the words, ‘in the day of Thy power.’ The word rendered, and rightly rendered, ‘power,’ has the same ambiguity which that word has in the English of the date of our translation, and for a century later, as you may find in Shakespeare and Milton, who both used it in the sense of ‘army.’ Singularly enough we do not employ ‘powers’ in that meaning, but we do another word which means the same thing-and talk of ‘forces,’ meaning thereby ‘troops.’ By the way, what a melancholy sign it is of the predominance of that infernal military spirit, that it should have so leavened language, that the ‘forces’ of a nation means its soldiers, its embattled energies turned to the work of destruction. But the phrase is so used here. ‘The day of Thy power’ is not a mere synonym for ‘the time of Thy might,’ but means specifically ‘the day of Thine army,’ that is, ‘the day when Thou dost muster Thy forces and set them in array for the war.’
The King is going forth to conquest. But He goes not alone. Behind Him come His faithful followers, all pressing on with willing hearts and high courage. Then, to begin with, the warfare which He wages is one not confined to Him. Alone He offers the sacrifice by which He atones; but, as we shall see, we too are priests. He rules, and His servants rule with Him. But ere that time comes, they are to be joined with Him in the great warfare by which He wins the earth for Himself. ‘As Captain of the Lord’s host am I now come.’ He wins no conquests for Himself; and now that He is exalted at God’s right hand, He wins none by Himself. We have to do His work, we have to fight His battles as good soldiers of Jesus Christ. By power derived from Him, but wielded by ourselves; with courage inspired by Him, but filling our hearts; not as though He needed us, but inasmuch as He is pleased to use us, we have to wage warfare for and to please Him who hath chosen us to be soldiers. The Captain of our salvation sits at the right hand of God, expecting till His enemies be made His footstool. He has bidden us to keep the field and fight the fight. From His height He watches the conflict-nay, He is with us while we wage it. So long as we strike for Him, so long is it His power that teaches our hands to war. Our King’s flag is committed to our care; but we are not left to defend it alone. In indissoluble unity, the King and the subjects, the Chief and His vassals, the Captain and His soldiers, are knit together-and wheresoever His people are, in all the danger and hardships of the long struggle, there is He, to keep their heads in the day of battle, and make them more than conquerors.
Then, again, that warfare is shared in by all the subjects. It is a levy en masse-an armed nation. The whole of the people are embodied for the battle. It is not the work of a select few, but of every one who calls Christ ‘Lord,’ to be His faithful servant and soldier. Whatever varieties of occupation may be set us by Him, one purpose is to be kept in view and one end to be effected by them all. Every Christian man is bound to strive for the reduction of all human hearts under Christ’s dominion. The tasks may be different, but the result should be one. Some of us have to toil in the trenches, some of us to guard the camp, some to lead the assault, some to stay by the stuff and keep the communications open. Be it so. We are all soldiers, and He alone has to determine our work. We are responsible for the spirit of it, He for its success.
Again, there are no mercenaries in these ranks, no pressed men. The soldiers are all volunteers. ‘Thy people shall be willing.’ Pause for a moment upon that thought.
Dear brethren! there are two kinds of submission and service. There is submission because you cannot help it, and there is submission because you like it. There is a sullen bowing down beneath the weight of a hand which you are too feeble to resist, and there is a glad surrender to a love which it would be a pain not to obey. Some of us feel that we are shut in by immense and sovereign power which we cannot oppose. And yet, like some raging rebel in a dungeon, or some fluttering bird in a cage, we beat ourselves, all bruised and bloody, against the bars in vain attempts at liberty, alternating with fits of cowed apathy as we slink into a corner of our cell. Some of us, thank God! feel that we are enclosed on every side by that mighty Hand which none can resist, and from which we would not stray if we could, and we joyfully hide beneath its shelter, and gladly obey when it points. Constrained obedience is no obedience. Unless there be the glad surrender of the will and heart, there is no surrender at all. God does not want compulsory submission. He does not care to rule over people who are only crushed down by greater power. He does not count that those serve who sullenly acquiesce because they dare not oppose. Christ seeks for no pressed men in His ranks. Whosoever does not enlist joyfully is not reckoned as His. And the question comes to us, brethren!-What is my relation to that loving Lord, to that Redeemer King? Do I submit because His love has won my heart, and it would be a pang not to serve Him; or do I submit because I know Him strong, and am afraid to refuse? If the former, all is well; He calls us ‘not servants but friends.’ If the latter, all is wrong; we are not subjects, but enemies.
There is another idea involved in this description. The soldiers are not only marked by glad obedience, but that obedience rests upon the sacrifice of themselves. The word here rendered ‘willing’ is employed throughout the Levitical law for ‘freewill offerings.’ And if we may venture to bring that reference in here, it carries us a step farther in this characterisation of the army. This glad submission comes from self-consecration and surrender. It is in that host as it was in the army whose heroic self-devotion was chaunted by Deborah under her palm-tree, ‘The people willingly offered themselves.’ Hence came courage, devotion, victory. With their lives in their hands they flung themselves on the foe, and nothing could stand against the onset of men who recked not of themselves. There is one grand thing even about the devilry of war-the transcendent self-abnegation with which, however poor and unworthy may be the cause, a man casts himself away, ‘what time the foeman’s line is broke.’ The poorest, vulgarest, most animal natures rise for a moment into something like nobility, as the surge of the strong emotion lifts them to that height of heroism. Life is then most glorious when it is given away for a great cause. That sacrifice is the one noble and chivalrous element which gives interest to war-the one thing that can be disentangled from its hideous associations, and can be transferred to higher regions of life. That spirit of lofty consecration and utter self-forgetfulness must be ours, if we would be Christ’s soldiers. Our obedience will then be glad when we feel the force of, and yield to, that gentle, persuasive entreaty, ‘I beseech you, brethren! by the mercies of God, that ye present your bodies a living sacrifice.’ There is ‘one Sacrifice for sin for ever’-which never can be repeated, nor exhausted, nor copied. And the loving, faithful acceptance of that sacrifice of propitiation leads our hearts to the response of thank-offering, the sacrifice and surrender of ourselves to Him who has given Himself not only to, but for us. It cannot be recompensed, but it may be acknowledged. Let us give ourselves to Christ, for He has died for us. Let us give ourselves to Christ, for only in such surrender do we truly find ourselves. Let us give ourselves to Christ, for such a sacrifice makes all life fair and noble, and that altar sanctifies the gift. Let us give ourselves to Christ, for without such sacrifice we have no place in the host whom He leads to victory. ‘Thy people shall be willing offerings in the day of Thy power.’
Still further, another remarkable idea may be connected with this word. By a natural transition, of which illustrations may be found in other languages, it comes to mean ‘free,’ and also ‘noble.’ As, for instance, it is used in the fifty-first Psalm, ‘Uphold me with Thy free Spirit’-and in the forty-seventh, ‘The princes of the people are gathered together.’ And does not this shading of significations-willing sacrifices, free, princely-remind us of another distinctly evangelical principle, that the willing service which rests upon glad consecration raises him who renders it to true freedom and dominion? Every man enlisted in His body-guard is noble. The Prince’s servants are every other person’s master. The King’s livery exempts from all other submission. As in the old Saxon monarchies, the monarch’s domestics were nobles, the men of Christ’s household are ennobled by their service. They who obey Him are free from every yoke of bondage-’free indeed.’ All things serve the soul that serves Christ. ‘He hath made us kings unto God.’
II. The soldiers are priests.
That expression, ‘in the beauties of holiness,’ is usually read as if it belonged either to the words immediately preceding, or to those immediately following. But in either case the connection is somewhat difficult and obscure. It seems better regarded as a distinct and separate clause, adding a fresh trait to the description of the army, and what that is we need not find any difficulty in ascertaining. ‘The beauties of holiness’ is a frequent phrase for the sacerdotal garments, the holy festal attire of the priests of the Lord. So considered, how beautifully it comes in here! The conquering King whom the psalm hymns is a Priest for ever; and He is followed by an army of priests. The soldiers are gathered in the day of the muster, with high courage and willing devotion, ready to fling away their lives; but they are clad not in mail, but in priestly robes-like those who wait before the altar rather than like those who plunge into the fight-like those who compassed Jericho with the ark for their standard, and the trumpets for all their weapons. We can scarcely fail to remember the words which echo these and interpret them: ‘The armies which were in heaven followed Him on white horses, clothed in fine linen, white and clean’-a strange armour against sword-cut and spear-thrust.
The main purpose, then, of this part of our text seems to be to bring out the priestly character of the Christian soldier-a thought which carries with it many important considerations, on which I can barely touch.
Mark, then, how the warfare which we have to wage is the same as the priestly service which we have to render. The conflict is with our own sin and evil; the sacrifice we have to offer is ourselves. As soldiers, we have to fight against our selfish desires and manifold imperfections; as priests, we have to lay our whole selves on His altar. The task is the same under either emblem. We have a conflict to wage in the world, and in the world we have a priestly work to do, and these are the same. We have to be God’s representatives in the world, bringing Him nearer to men’s apprehensions and hearts by word and work. We have to bring men to God by entreaty, and by showing the path which leads to Him. That priestly service for men is in effect identical with the merciful warfare which we have to wage in the world. The Church militant is an army of priests. Its warfare is its sacerdotal function. It fights for Christ when it opposes the message of His grace and the power of His blood to its own and the world’s sins-and when it intercedes in the secret place for the coming of His kingdom.
Does not this metaphor teach us also, what is to be our defence and our weapon in this warfare? Not with garments rolled in blood, nor with brazen armour do they go forth, who follow Him that conquered by dying. Their uniform is the beauties of holiness, ‘the fine linen clean and white, which is the righteousness of saints.’ Many great thoughts lie in such words, which I must pass over. But this one thing is obvious-that the great power which we Christian men are to wield in our loving warfare is-character. Purity of heart and life, transparent simple goodness, manifest in men’s sight-these will arm us against dangers, and these will bring our brethren glad captives to our Lord. We serve Him best, and advance His kingdom most, when the habit of our souls is that righteousness with which He invests our nakedness. Be like your Lord, and as His soldiers you will conquer, and as His priests you will win some to His love and fear. Nothing else will avail without that. Without that dress no man finds a place in the ranks.
The image suggests, too, the spirit in which our priestly warfare is to be waged. The one metaphor brings with it thoughts of strenuous effort, of discipline, of sworn consecration to a cause. The other brings with it thoughts of gentleness and sympathy and tenderness, of still waiting at the shrine, of communion with Him who dwells between the Cherubim. Whilst our work demands all the courage and tension of every power which the one image presents, it is to be sedulously guarded from any tinge of wrath or heat of passion, such as mingles with conflict, and is to be prosecuted with all the pity and patience, the brotherly meekness of a true priest. ‘The wrath of men worketh not the righteousness of God.’ If we forget the one character in the other, we shall bring weakness into our warfare, and pollution into our sacrifice. ‘The servant of the Lord must not strive.’ We must not be animated by mere pugnacious desire to advance our principles, nor let the heat of human eagerness give a false fervour to our words and work. We cannot scold nor dragoon men to love Jesus Christ. We cannot drive them into the fold with dogs and sticks. We are to be gentle, long-suffering, not doing our work with passion and self-will, but remembering that gentleness is mightiest, and that we shall best ‘adorn the doctrine of God our Saviour’ when we go among men with the light caught in the inner sanctuary still irradiating our faces, and our hands full of blessings to bestow on our brethren. We are to be soldier-priests, strong and gentle, like the ideal of those knights of old who were both, and bore the cross on shield and helmet and sword-hilt.
He, our Lord, is our pattern for both; and from Him we derive the strength for each. He is the Captain of our salvation, and we fight beneath His banner, and by His strength. He is a merciful and faithful High Priest, and He consecrates His brethren to the service of the sanctuary. To Him look for your example of heroism, of fortitude, of self-forgetfulness. To Him look for your example of gentle patience and dewy pity. Learn in Christ how possible it is to be strong and mild, to blend in fullest harmony the perfection of all that is noble, lofty, generous in the soldier’s ardour of heroic devotion; and of all that is calm, still, compassionate, tender in the priest’s waiting before God and mediation among men. And remember, that by faith only do we gain the power of copying that blessed example, to be like which is to be perfect-not to be like which is to fail wholly, and to prove that we have no part in His sacrifice, nor any share in His victory.
III. The final point in this description must now engage us for a few moments. The soldier-priests are as dew upon the earth.
‘From the womb of the morning thou hast the dew of thy youth.’ These words are often misunderstood, and taken to be a description of the fresh, youthful energy attributed by the psalm to the Priest-King of this nation of soldier-priests. The misunderstanding, I suppose, has led to the common phrase, ‘The dew of one’s youth.’ But the reference of the expression is to the army, not to its leader. ‘Youth’ here is a collective noun, equivalent to ‘young men.’ The host of His soldier-subjects is described as a band of young warriors whom He leads, in their fresh strength and countless numbers and gleaming beauty, like the dew of the morning.
There are two points in this last clause which may occupy us for a few moments-that picture of the army as a band of youthful warriors; and that lovely emblem of the dew as applied to Christ’s servants.
As to the former-there are many other words of Scripture which carry the same thought, that he who has fellowship with God, and lives in the constant reception of the supernatural life and grace which come from Jesus Christ, possesses the secret of perpetual youth. The world ages us, time and physical changes tell on us all, and the strength which belongs to the life of nature ebbs away, but the life eternal is subject to no laws of decay and owes nothing to the external world. So we may be ever young in heart and spirit. It is possible for a man to carry the freshness, the buoyancy, the elastic cheerfulness, the joyful hope of his earliest days, right on through the monotony of middle-aged maturity, and even into old age, unshadowed by the lonely reflection of the tombs which the setting sun casts over the path. It is possible for us to get younger as we get older, because we drink more full draughts of the fountain of life: and so to have to say at the last, ‘Thou hast kept the good wine until now.’ ‘Even the youths shall faint and be weary, and the young men shall utterly fall. But they that wait upon the Lord shall renew their strength.’ If we live near Christ, and draw our life from Him, then we may blend the hopes of youth with the experience and memory of age; be at once calm and joyous, wise and strong, preserving the blessedness of each stage of life into that which follows, and thus at last possessing the sweetness and the good of all at once. We may not only bear fruit in old age, but have blossoms, fruit, and flowers-the varying product and adornment of every stage of life, united in our characters.
Then, with regard to the other point in this final clause-that emblem of the dew leads to many considerations upon which I can but inadequately touch.
It comes into view here, I suppose, mainly for the sake of its effect upon the earth. It is as a symbol of the refreshing which a weary world will receive from the conquests and presence of the King and His host, that the latter are likened to the glittering morning dew. Another prophetic Scripture gives us the same emblem when it speaks of Israel being ‘in the midst of many people as a dew from the Lord.’ Such ought to be the effect of our presence. We are meant to gladden, to adorn, to refresh, this parched, prosaic world, with a freshness brought from the chambers of the sunrise.
It is worth while to notice how we may discern a sequence of thought in these successive features of description in our text. It began with that inmost spirit and motive of the Christian life, the submission of will and consecration of self to Christ. It advanced to the function and character of His servants in the world. And now it deals finally with the influence which they are to exert by this their soldier-like obedience and priestly ministration.
There is progress of thought, too, in another way. We began with a symbol that had in it something almost harsh and stern. We advanced to one in which there was a predominance of gentle and gracious thoughts and images. And now all that was severe, and all that reminded either of opposition or of effort, has melted away into this sweet emblem. Instead of the ‘confused noise’ of the battle of the warrior, we have the silence of the dawn, and the noiseless falling of the dew amid the solitudes of the wildernesses, or the recesses of the mountains. So the highest thought of our Christian influence, is that it comes with silent footfall and refreshes men’s souls, like His, who will come down as ‘rain upon the mown grass,’ who will not strive nor cry, but in gentle omnipotence and meek persistence of love, ‘will not fail nor be discouraged till He have set judgment in the earth.’
Remember other symbols by which the same general thought of Christian influence upon the world is set forth with very remarkable variation. ‘Ye are the light of the world.’-’Ye are the salt of the earth.’ The light guides and gladdens; the salt preserves and purifies; the dew freshens and fertilises; the light, conspicuous; the salt, working concealed; and the dew, visible like the former, but yet unobtrusive and operating silently like the latter. Some of us had rather be light than salt; prefer to be conspicuous rather than to diffuse a wholesome silent influence around us. But these three types must all be blended, both in regard to the manner of working, and in regard to the effects produced. We shall refresh and beautify the world only in proportion as we save it from its rottenness and corruption, and we shall do either only in proportion as we bear abroad the name of Christ, in whom is ‘life; and the life is the light of men.’
Nor need we omit allusions to other associations connected with this figure. The dew, formed in the silence of the darkness while men sleep, falling as willingly on a bit of dead wood as anywhere, hanging its pearls on every poor spike of grass, and dressing everything on which it lies with strange beauty, each separate globule tiny and evanescent, but each flashing back the light, and each a perfect sphere, feeble one by one, but united, mighty to make the pastures of the wilderness rejoice-so, created in silence by an unseen influence, weak when taken singly, but strong in their myriads, glad to occupy the lowliest place, and each ‘bright with something of celestial light,’ Christian men and women are to be in the midst of many people as a dew from the Lord.
Brethren! that characteristic, like all else which is good, belongs to us in proportion as we keep near to Christ Jesus, and are filled with His fulness. All these emblems which have been occupying us now, originally belonged to Him, and we receive from Him the grace that makes us as He is in the world. He Himself is the Warrior King, the Captain of the Lord’s host, the true Joshua, whose last word ere His Cross was a shout of victory, ‘I have overcome the world’-whose promises from the throne seven times crown the conqueror who overcomes as He overcame. He makes us His soldiers and strengthens us for the war, if we live by faith in Him. He Himself is the Priest-the only Eternal Priest of the world-who wears on His head the mitre and the diadem, and bears in His hand the sceptre and the censer; and He makes us priests, if faith in His only sacrifice and all-prevalent intercession be in our souls. He is the dew unto Israel-and only by intercourse with Him shall we be made gentle and refreshing, silent blessings to all the weary and the parched souls in the wilderness of the world.
Everything worth being or doing comes from Jesus Christ. Heroic courage; then hold His hand, and He will strengthen your heart. Glad surrender; then think of His sacrifice for us until ours to Him be our answering gift. Priestly power; then let Him bring us nigh by His blood, that we too may be able to have compassion on the ignorant and to draw them to God. Dewy purity and freshness; then open your hearts for the reception of His grace, for all the invigoration that we can impart to the world is but the communication of that refreshing wherewith we ourselves are refreshed of Christ. In every aspect of our relations to the world, we draw all our fitness for all our offices from that Lord, who is and gives everything that we can be or do. Then let us seek by humble faith and habitual contact with Him and His truth, to have our emptiness filled by His fulness, and our unfitness made ready for all service by His all-sufficiency.
And let me close by reiterating what I have said already. There is a twofold manner of subjection-the spurious and the real. The involuntary is nought; the glad and cheerful surrender alone is counted submission. This psalm shows us Christ surrounded by His friends who are glad to obey. But it also shows us Christ ruling in the midst of His enemies. They cannot help obeying; His dominion is established over them, but they do not wish to have Him to reign over them, and therefore they are enemies-even though they be subjects. Which is it with you, my brother? Do you serve because you love-and love because He died for you? or do you serve because you must? Then, remember, constrained service is no service; and subjects without loyalty are rebel traitors. Our psalm shows us Christ gathering His army in array. He is calling each of us to a place there, in this day of His power, and day of His grace. Take heed lest the day of His power should for you darken into that other day of which this psalm speaks-the day of His wrath, when He strikes through kings, and bruises the head over many countries. Put your trust in that Saviour, my friend! cleave to that Sacrifice, then you will not be amongst those whom He treads down in His march to victory, but one of that happy band of priestly warriors who follow Him as He goes forth ‘conquering and to conquer.’
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 A fragment of an ode of victory to a…
A fragment of an ode of victory to a priestking—'Worthy,' says Luther,' to be set in a frame of gold and diamonds.' A truly Messianic Ps., finding its fulfilment in the triumphs of Christ in the world, and quoted Mat_22:43; Mar_12:36; Luk_20:42; Act_2:34; Heb_1:13; Heb_5:6 : see Intro.
1. Lit. 'Oracle of Jehovah to my lord.' The Psalmist seems to hear God addressing the king, whom Jehovah invites to a seat at His right hand, the place of honour. Our Lord applies this v. in the Messianic sense in which it was evidently understood by His countrymen.
Read full note →
2. Send] better, 'stretch.. (saying), Rule thou,' etc.
3. Thy people, etc.] better, 'Thy people offer themselves in the day of thy mustering,' i.e. of the army for battle. In the beauties of holiness] Many scholars, with slight change in Heb., render, 'on the mountains of holiness,' i.e. on the holy mountains. 'From the womb of the morning comes to thee the dew of thy youth,' i.e. thy young men gather to thy standard in the morning like the dew for vigour and freshness. 4. The king is to be priest as well. This might be true of a Davidic prince: cp. 2Sa_6:14, or of Simon Maccabæus, cp. 1Ma_10:21. But it is ultimately most certainly Messianic: cp. Zec_6:11-13. 'After the manner (RM) of Melchizedek,' who was king and priest in Salem, i.e. Jerusalem: cp. Gen_14:18.
5. The Lord] i.e. Jehovah. The v. describes the victory of the king. Shall strike] RM 'hath stricken.'
6. The Hebrew is difficult, but the meaning is clear. Dead bodies cover the field; heads of men are smitten over a wide area (in the pursuit).
7. The victor king stoops to drink of the brook by the way, and with renewed strength (head uplifted) continues the pursuit of the flying enemy.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv1, 4 The Lord said unto my Lord
The Lord said unto my Lord
The importance of Psalms 110 is attested by the remarkable prominence given to it in the New Testament.
Read full note →
(1) It affirms the deity of Jesus, thus answering those who deny the full divine meaning of his N.T. title of "Lord." Mat 22:41-45; Mar 12:35-37; Luk 20:41-44; Act 2:34; Act 2:35; Heb 1:13; Heb 10:12; Heb 10:13.
(2) This Psalm announces the eternal priesthood of Messiah--one of the most important statements of Scripture (Psa 110:4).
(See Scofield "Gen 14:18") See Scofield "Heb 5:6".; Heb 7:1-28; 1Ti 2:5; 1Ti 2:6; Joh 14:6.
(3) Historically, the Psalm begins with the ascension of Christ Psa 110:1,; Joh 20:17; Act 7:56; Rev 3:21.
(4) Prophetically, the Psalm looks on
(a) to the time when Christ will appear as the Rod of Jehovah’s strength, the Deliverer out of Zion. Rom 11:25-27 and the conversion of Israel; Psa 110:3; Joe 2:27; Zec 13:9; Deu 30:1-9 (See Scofield "Deu 30:3"), and
(b) to the judgment upon the Gentile powers which precedes the setting up of the kingdom (Psa 110:5; Psa 110:6); Joe 3:9-17; Zec 14:1-4; Rev 19:11-21.
See "Armageddon" Rev 16:14 (See Scofield "Rev 19:17"). "Israel" Gen 12:2; Gen 12:3. See Scofield "Rom 11:26". "Kingdom" See Scofield "Zec 12:8". See Scofield "1Co 15:24". See Scofield "Psa 2:6". See Scofield "Psa 118:22.
See Psalms 118, last in order of the Messianic Psalms.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 Psalm 110
Psalm 110
The Psalm of the King-Priest
Read full note →
1. His person, exaltation and waiting (Psa 110:1)
2. His manifestation and His glory (Psa 110:2-4)
3. His judgment and His glory (Psa 110:5-7)
Seven verses only, but what revelations and depths we find here! The Psalm is frequently quoted in the New Testament. Who is the person of whom the first verse testifies? Here is the critics’ answer. “Is the Psalm Messianic? Looking at it by itself, and without prepossession, one would not say that it is, for the writer has in mind some actual ruler of his own day, and his references are to events of his own times” (Prof. Davidson). But what about the words of our Lord in Mat 22:41-46? In the light of these words every critic who denies the Messianic meaning of this Psalm is branded as a liar. And such they are. Our Lord shows that David wrote the Psalm, that he wrote by the Spirit, that the Psalm speaks of Him, as David’s Lord and David’s Son. To deny these facts is infidelity. And the Holy Spirit useth the Psalm to show the exaltation of Christ. See Act 2:34-35; Heb 1:13 and Heb 10:12-13.
How well it fits in with the preceding Psalm. The Rejected One is the Risen One. His work on earth as the sin-bearer is finished. God raised Him from the dead and exalted Him to His own right hand. There He waits for the hour when God will make His enemies His footstool. This is not accomplished by the preaching of the gospel, nor by the work of the Church, but by God when He sends Him back to earth again and He will bind Satan and all His enemies will be overthrown. The rod of His power will proceed out of Zion and He will rule in the midst of His enemies. Then in that coming day of power, His people (Israel) will be a willing people, who will shine in the beauty of holiness in the dawning of the morning. He will be the true Melchisedec, a Priest upon His own throne. Then His judgment work and His Victory, judging nations and the wicked head of nations. “He shall drink of the brook in the way, therefore shall He lift up the head.” He was the humbled One, who drank of death, and now is the exalted One. (For a complete exposition see the author’s pamphlet “The Royal Psalms.”)
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v1 A Psalm of Christ, Our King and High Priest.
A Psalm of Christ, Our King and High Priest.
A psalm of David, altogether prophetic in character, setting before the Church of the Old Testament the Messiah as the Lord of David. No other psalm, no other prophecy, is quoted so often in the New Testament as this psalm. Cf Mat 22:44; Mar 12:36; Luk 20:42; Act 2:34; 1Co 15:25; Heb 1:13; 1Pe 3:22. Compare also Psa 45:6-7, where the same idea is brought out.
Read full note →
v. 1. The Lord said unto my Lord, literally, "Declaration of Jehovah to my Lord," David here recording what he, in the spirit, heard Jehovah, the God of heaven, say to his Lord, the Messiah, Sit Thou at My right hand, emblem of the almighty power of God with which He shows forth His great miracles, especially those for the salvation of mankind, until I make Thine enemies Thy footstool. The Messiah, the Son of David, and at the same time David’s Lord, born as a true man and living His life in lowliness and humility, is given apart in the divine power and rule, Himself in charge of God’s government of the earth, exalted to that position according to His humanity. The climax of His kingly rule will be reached on the Last Day; for then the Lord Jehovah will crown His many victories in behalf of the Head of the Christian Church by Vanquishing even the last enemy of mankind, death, 1Co 15:25. On that day the Kingdom of Grace will become the Kingdom of Glory, and Christ will rule as the King of Glory throughout eternity.
v. 2. The Lord shall send the rod, the scepter, of Thy strength, stretching it out in the conquering power of His might, out of Zion, extending His Church on all sides, among all nations. The conquest of the enemies, the conversion of the heathen, is a proof of Christ’s almighty power. Rule Thou in the midst of Thine enemies. In the very midst of His enemies Christ establishes His kingdom.
v. 3. Thy people shall be willing in the day of Thy power, literally, "willingnesses" or "willing sacrifices" whenever He wants to mobilize them, whenever He wants them to carry forward His will, to spread the Gospel of His glory and salvation, in the beauties of holiness from the womb of the morning; Thou hast the dew of Thy youth, literally, "in the majesties of holiness, from the womb of the dawn to Thee is the dew of Thy young men. " The people mobilized by the Lord, the soldiers enrolled under Messiah’s banners, appear in the majesties of holiness, in the garments of the true priests, the symbol of purity, white linen, their garments cleansed by the blood of the Lamb. Thus they are a nation of priests, 1Pe 2:9. In such numbers are they mobilized for spiritual warfare and ministry that the young men—the vigorous numbers making up the army—are like dew from the womb of the morning for multitude, a countless host. As the dew falls most strongly just at dawn, when the morning star arises, so the members of Christ’s Church and army are brought forth when the heavenly light from the Day-star on high shines upon them, when they are converted by the power of the Spirit in the Word. The new spiritual life is bound to show in all the works of the Christians. The psalmist now pictures the majesty of the Messiah.
v. 4. The Lord, Jehovah of heaven, hath sworn, in a solemn oath, and will not repent, the words of His oath being directed to the Messiah, Thou art a Priest forever, throughout eternity, after the order of Melchizedek. Jesus Christ is the great High Priest of His Church, who, by His atonement, by offering Himself as a sacrifice to God in the place of all men, as mankind’s great Substitute, earned an everlasting redemption, the fruit of which is assured to all believers by His intercession for us at the throne of His Father. The priesthood is His after the order of Melchizedek, King of Salem, who was both king and priest in one person. The thought is carried out in great detail in the Epistle to the Hebrews.
v. 5. The Lord at Thy right hand, the Messiah Himself, possessed of the full divine Godhead, also according to His human nature, shall strike through kings in the day of His wrath, crushing them, treading even the greatest and roost powerful enemies under foot on the great Day of Judgment, when His anger will blaze forth.
v. 6. He shall judge among the heathen, carrying out His sentence of wrath upon all such as persistently oppose His work; He shall fill the places with the dead bodies, the picture being that of a carnage of battle, with the dead and dying strewing the battlefield; He shall wound the heads over many countries, shattering "the head over much earth," the reference roost likely being to Antichrist, of whom it is stated that the Lord shall consume him with the Spirit of His mouth and destroy him with the brightness of His coming, 2Th 2:8, so that he and all his adherents will receive their reward in everlasting damnation. At the same time the Victor will stand forth in His glory.
v. 7. He shall drink of the brook in the way; therefore shall He lift up the head. He who was obliged to drink of the brook of suffering and tribulation in the state of His humiliation, especially in His last great Passion, will have His exaltation confirmed forever, before friends and enemies, on the great Last Day. It is nothing but victory, conquest, and triumph that falls to the lot of the Messiah. With His head raised up high above all His enemies, He shall never again be laid low, but shall hold the field forever, together with those who have accepted Him as their Savior and their King, in an everlasting victory and triumph.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 2, 4 General Information:
General Information:
Parallelism is common in Hebrew poetry. (See: Poetry and Parallelism)
Read full note →
A psalm of David
Possible meanings are 1) David wrote the psalm or 2) the psalm is about David or 3) the psalm is in the style of David's psalms.
Sit at my right hand
The phrase "my right hand" refers to the place of honor. AT: "Sit at the place of honor which I have for you" (See: Idiom)
make your enemies your footstool
Here David describes Yahweh placing his master's enemies under his power and control as putting them under his feet like a footstool. AT: "put your enemies under your power" (See: Metaphor)
translationWords
psalm
David
Yahweh
lord
right hand
adversary
footstool
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 2, 4 Ps 110 Jesus and the apostles cite this psalm…
Ps 110 Jesus and the apostles cite this psalm to explain Jesus’ unique ministry and status as the Messiah (Matt 22:43-45; Acts 2:32-36). It reaffirms God’s covenant with David and gives hope for the future (see 2 Sam 7:8-16).
110:1 The king of Israel had the great privilege of being the Lord’s adopted son (Ps 2; 1 Chr 22:10), but he fell (Ps 89). This decree restores and heightens his position. • The Lord: Hebrew Yahweh, the name of God (see Exod 3:6-14; 6:2-8; 20:2). • my Lord (Hebrew ’adoni) means “my master” or “my superior.” The psalmist viewed God’s messianic ruler as his superior. The New Testament frequently cites this psalm to validate Jesus’ claim to be the Messiah (Matt 22:44-45; Mark 12:36-37; Luke 20:42-44; Acts 2:34-35; Heb 1:13). • The Lord’s right hand represents his authority, strength, presence, and benefits. The Lord chose the descendant of David and raised him up to be close to him (Ps 80:17). Jesus claimed this position for himself (Matt 26:64; Mark 14:62; 16:19; Luke 22:69), and the apostles announced that Jesus, having ascended to heaven, sits at the right hand of the Father (Acts 2:33; 5:31; 7:55-56; Rom 8:34; Eph 1:20; Col 3:1; Heb 1:3; 8:1; 10:12; 12:2). • Ancient Near Eastern kings were sometimes portrayed as placing their feet on the backs of their conquered enemies as on a footstool (see Heb 10:12-13).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.