Psalms 110
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Psalms 110
The LORD Said Unto My Lord
★1The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool.
Jamieson-Fausset-Brown
PSALM 110
Psa 110:1-7. The explicit application of this Psalm to our Saviour, by Him (Mt 22:42-45) and by the apostles (Ac 2:34; 1Co 15:25; He 1:13), and their frequent reference to its language and purport (Ep 1:20-22; Php 2:9-11; He 10:12, 13), leave no doubt of its purely prophetic character. Not only was there nothing in the position or character, personal or official, of David or any other descendant, to justify a reference to either, but utter severance from the royal office of all priestly functions (so clearly assigned the subject of this Psalm) positively forbids such a reference. The Psalm celebrates the exaltation of Christ to the throne of an eternal and increasing kingdom, and a perpetual priesthood (Zec 6:13), involving the subjugation of His enemies and the multiplication of His subjects, and rendered infallibly certain by the word and oath of Almighty God.
1. The Lord said--literally, "A saying of the Lord," (compare Psa 36:1), a formula, used in prophetic or other solemn or express declarations.
my Lord--That the Jews understood this term to denote the Messiah their traditions show, and Christ's mode of arguing on such an assumption (Mt 22:44) also proves.
Sit ... at my right hand--not only a mark of honor (1Ki 2:19), but also implied participation of power (Psa 45:9; Mr 16:19; Ep 1:20).
Sit--as a king (Psa 29:10), though the position rather than posture is intimated (compare Ac 7:55, 56).
until I make, &c.--The dominion of Christ over His enemies, as commissioned by God, and entrusted with all power (Mt 28:18) for their subjugation, will assuredly be established (1Co 15:24-28). This is neither His government as God, nor that which, as the incarnate Saviour, He exercises over His people, of whom He will ever be Head.
thine enemies thy footstool--an expression taken from the custom of Eastern conquerors (compare Jos 10:24; Jud 1:7) to signify a complete subjection.
PSALM 110
Psa 110:1-7. The explicit application of this Psalm to our Saviour, by Him (Mt 22:42-45) and by the apostles (Ac 2:34; 1Co 15:25; He 1:13), and their frequent reference to its language and purport (Ep 1:20-22; Php 2:9-11; He 10:12, 13), leave no doubt of its purely prophetic character. Not only was there nothing in the position or character, personal or official, of David or any other descendant, to justify a reference to either, but utter severance from the royal office of all priestly functions (so clearly assigned the subject of this Psalm) positively forbids such a reference. The Psalm celebrates the exaltation of Christ to the throne of an eternal and increasing kingdom, and a perpetual priesthood (Zec 6:13), involving the subjugation of His enemies and the multiplication of His subjects, and rendered infallibly certain by the word and oath of Almighty God.
1. The Lord said--literally, "A saying of the Lord," (compare Psa 36:1), a formula, used in prophetic or other solemn or express declarations.
my Lord--That the Jews understood this term to denote the Messiah their traditions show, and Christ's mode of arguing on such an assumption (Mt 22:44) also proves.
Sit ... at my right hand--not only a mark of honor (1Ki 2:19), but also implied participation of power (Psa 45:9; Mr 16:19; Ep 1:20).
Sit--as a king (Psa 29:10), though the position rather than posture is intimated (compare Ac 7:55, 56).
until I make, &c.--The dominion of Christ over His enemies, as commissioned by God, and entrusted with all power (Mt 28:18) for their subjugation, will assuredly be established (1Co 15:24-28). This is neither His government as God, nor that which, as the incarnate Saviour, He exercises over His people, of whom He will ever be Head.
thine enemies thy footstool--an expression taken from the custom of Eastern conquerors (compare Jos 10:24; Jud 1:7) to signify a complete subjection.
The Pulpit Commentary
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.
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.
2The LORD shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies.
Jamieson-Fausset-Brown
2. the rod of thy strength--the rod of correction (Is 9:4; 10:15; Jr 48:12), by which Thy strength will be known. This is His Word of truth (Is 2:3; 11:4), converting some and confounding others (compare 2Th 2:8).
out of Zion--or, the Church, in which God dwells by His Spirit, as once by a visible symbol in the tabernacle on Zion (compare Psa 2:6).
rule thou, &c.--over enemies now conquered.
in the midst--once set upon, as by ferocious beasts (Psa 22:16), now humbly, though reluctantly, confessed as Lord (Php 2:10, 11).
2. the rod of thy strength--the rod of correction (Is 9:4; 10:15; Jr 48:12), by which Thy strength will be known. This is His Word of truth (Is 2:3; 11:4), converting some and confounding others (compare 2Th 2:8).
out of Zion--or, the Church, in which God dwells by His Spirit, as once by a visible symbol in the tabernacle on Zion (compare Psa 2:6).
rule thou, &c.--over enemies now conquered.
in the midst--once set upon, as by ferocious beasts (Psa 22:16), now humbly, though reluctantly, confessed as Lord (Php 2:10, 11).
The Pulpit Commentary
The Lord shall send the rod of thy strength out of Zion. "The rod of thy strength," or "thy strong scepter," is the same thing as "thy ruling power" (see Jer_48:17; Eze_19:11). The ruling power of Messiah was to go forth from Jerusalem (Act_1:4-8; Act_2:1-4). Rule thou in the midst of thine enemies. Ac cording to Professor Cheyne, these are the words of Jehovah—a continuation of the address in Psa_110:1; but they are more gene rally regarded as the words of the writer of the psalm, i.e; according to our exegesis, of David. He calls on the Messiah to take his power and reign.
The Lord shall send the rod of thy strength out of Zion. "The rod of thy strength," or "thy strong scepter," is the same thing as "thy ruling power" (see Jer_48:17; Eze_19:11). The ruling power of Messiah was to go forth from Jerusalem (Act_1:4-8; Act_2:1-4). Rule thou in the midst of thine enemies. Ac cording to Professor Cheyne, these are the words of Jehovah—a continuation of the address in Psa_110:1; but they are more gene rally regarded as the words of the writer of the psalm, i.e; according to our exegesis, of David. He calls on the Messiah to take his power and reign.
3Thy 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.
Jamieson-Fausset-Brown
3. Thy people ... willing--literally, "Thy people (are) free will offerings"; for such is the proper rendering of the word "willing," which is a plural noun, and not an adjective (compare Ex 25:2; Psa 54:6), also a similar form (Jud 5:2-9).
in the day of thy power--Thy people freely offer themselves (Ro 12:1) in Thy service, enlisting under Thy banner.
in the beauties of holiness--either as in Psa 29:2, the loveliness of a spiritual worship, of which the temple service, in all its material splendors, was but a type; or more probably, the appearance of the worshippers, who, in this spiritual kingdom, are a nation of kings and priests (1Pe 2:9; Re 1:5), attending this Priest and King, clothed in those eminent graces which the beautiful vestments of the Aaronic priests (Le 16:4) typified. The last very obscure clause--
from the womb ... youth--may, according to this view, be thus explained: The word "youth" denotes a period of life distinguished for strength and activity (compare Ec 11:9)--the "dew" is a constant emblem of whatever is refreshing and strengthening (Pr 19:12; Ho 14:5). The Messiah, then, as leading His people, is represented as continually in the vigor of youth, refreshed and strengthened by the early dew of God's grace and Spirit. Thus the phrase corresponds as a member of a parallelism with "the day of thy power" in the first clause. "In the beauties of holiness" belongs to this latter clause, corresponding to "Thy people" in the first, and the colon after "morning" is omitted. Others prefer: Thy youth, or youthful vigor, or body, shall be constantly refreshed by successive accessions of people as dew from the early morning; and this accords with the New Testament idea that the Church is Christ's body (compare Mi 5:7).
3. Thy people ... willing--literally, "Thy people (are) free will offerings"; for such is the proper rendering of the word "willing," which is a plural noun, and not an adjective (compare Ex 25:2; Psa 54:6), also a similar form (Jud 5:2-9).
in the day of thy power--Thy people freely offer themselves (Ro 12:1) in Thy service, enlisting under Thy banner.
in the beauties of holiness--either as in Psa 29:2, the loveliness of a spiritual worship, of which the temple service, in all its material splendors, was but a type; or more probably, the appearance of the worshippers, who, in this spiritual kingdom, are a nation of kings and priests (1Pe 2:9; Re 1:5), attending this Priest and King, clothed in those eminent graces which the beautiful vestments of the Aaronic priests (Le 16:4) typified. The last very obscure clause--
from the womb ... youth--may, according to this view, be thus explained: The word "youth" denotes a period of life distinguished for strength and activity (compare Ec 11:9)--the "dew" is a constant emblem of whatever is refreshing and strengthening (Pr 19:12; Ho 14:5). The Messiah, then, as leading His people, is represented as continually in the vigor of youth, refreshed and strengthened by the early dew of God's grace and Spirit. Thus the phrase corresponds as a member of a parallelism with "the day of thy power" in the first clause. "In the beauties of holiness" belongs to this latter clause, corresponding to "Thy people" in the first, and the colon after "morning" is omitted. Others prefer: Thy youth, or youthful vigor, or body, shall be constantly refreshed by successive accessions of people as dew from the early morning; and this accords with the New Testament idea that the Church is Christ's body (compare Mi 5:7).
The Pulpit Commentary
Thy people shall be willing in the day of thy power. In the full sense of the word, Messiah can only rule over "willing" hearts. In the day of his power, his people will offer themselves gladly to be his soldiers and servants, and flock to his banner, as the Israelites to that of Deborah and Barak, when "the people willingly offered themselves" (Jdg_5:2, Jdg_5:9; comp. Isa_49:18-23; Isa_60:1-5; Isa_66:19-23). In the beauties of holiness. At once warriors and saints, meet for the service of one who was at once Priest (Psa_110:4) and King. From the womb of the morning thou hast the dew of thy youth. This is the division of the clauses now generally adopted; but the intention of this last clause is very doubtful. Some understand it of Messiah himself, and explain, "As the dew of the morning, abundant, refreshing, spreading far and wide, miraculous, so is the might of thy perpetual youth"; others, and the larger number, interpret it of Messiah's army, "As dew out el the early morning dawn, descending by a silent, mysterious birth from the star-lit heaven, so comes to Messiah his mighty host of followers" (comp. Isa_26:19).
Thy people shall be willing in the day of thy power. In the full sense of the word, Messiah can only rule over "willing" hearts. In the day of his power, his people will offer themselves gladly to be his soldiers and servants, and flock to his banner, as the Israelites to that of Deborah and Barak, when "the people willingly offered themselves" (Jdg_5:2, Jdg_5:9; comp. Isa_49:18-23; Isa_60:1-5; Isa_66:19-23). In the beauties of holiness. At once warriors and saints, meet for the service of one who was at once Priest (Psa_110:4) and King. From the womb of the morning thou hast the dew of thy youth. This is the division of the clauses now generally adopted; but the intention of this last clause is very doubtful. Some understand it of Messiah himself, and explain, "As the dew of the morning, abundant, refreshing, spreading far and wide, miraculous, so is the might of thy perpetual youth"; others, and the larger number, interpret it of Messiah's army, "As dew out el the early morning dawn, descending by a silent, mysterious birth from the star-lit heaven, so comes to Messiah his mighty host of followers" (comp. Isa_26:19).
★4The LORD hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.
Jamieson-Fausset-Brown
4. The perpetuity of the priesthood, here asserted on God's oath, corresponds with that of the kingly office just explained.
after the order--(He 7:15) after the similitude of Melchisedek, is fully expounded by Paul, to denote not only perpetuity, appointment of God, and a royal priesthood, but also the absence of priestly descent and succession, and superiority to the Aaronic order.
4. The perpetuity of the priesthood, here asserted on God's oath, corresponds with that of the kingly office just explained.
after the order--(He 7:15) after the similitude of Melchisedek, is fully expounded by Paul, to denote not only perpetuity, appointment of God, and a royal priesthood, but also the absence of priestly descent and succession, and superiority to the Aaronic order.
The Pulpit Commentary
The Lord hath sworn, and he will not repent. "A fresh revelation" (Cheyne). David, admitted into the councils of the Most High, has been made aware that the Messiah is, by God's decree, to be both King and Priest. God has "sworn" this, and will certainly not draw back from his oath. Thou art a priest forever after the order of Melchizedek. Not, like ordinary priests, a priest for a few years, or for a lifetime, but a priest forever and ever (לעולם)—seeing "he ever liveth to make intercession for us" (Heb_7:25). And a priest "after the order of Melchizedek." Not, that is, after the order of Aaron, who was a priest and nothing more, but after that of Melchizedek, the elder priesthood, which combined the offices of priest and king (see Heb_5:6-10; Heb_7:1-10, Heb_7:20-28).
The Lord hath sworn, and he will not repent. "A fresh revelation" (Cheyne). David, admitted into the councils of the Most High, has been made aware that the Messiah is, by God's decree, to be both King and Priest. God has "sworn" this, and will certainly not draw back from his oath. Thou art a priest forever after the order of Melchizedek. Not, like ordinary priests, a priest for a few years, or for a lifetime, but a priest forever and ever (לעולם)—seeing "he ever liveth to make intercession for us" (Heb_7:25). And a priest "after the order of Melchizedek." Not, that is, after the order of Aaron, who was a priest and nothing more, but after that of Melchizedek, the elder priesthood, which combined the offices of priest and king (see Heb_5:6-10; Heb_7:1-10, Heb_7:20-28).
5The Lord at thy right hand shall strike through kings in the day of his wrath.
Jamieson-Fausset-Brown
5. at thy right hand--as Psa 109:31, upholding and aiding, which is not inconsistent with Psa 110:1, where the figure denotes participation of power, for here He is presented in another aspect, as a warrior going against enemies, and sustained by God.
strike through--smite or crush.
kings--not common men, but their rulers, and so all under them (Psa 2:2, 10).
5. at thy right hand--as Psa 109:31, upholding and aiding, which is not inconsistent with Psa 110:1, where the figure denotes participation of power, for here He is presented in another aspect, as a warrior going against enemies, and sustained by God.
strike through--smite or crush.
kings--not common men, but their rulers, and so all under them (Psa 2:2, 10).
The Pulpit Commentary
The Lord at thy right hand shall strike through kings in the day of his wrath. "Adonai" here is certainly Jehovah (Cheyne). He stands at Messiah's right hand (comp. Psa_16:8; Psa_121:5) to protect and defend him, and give him victory in the battle. Psa_110:5 carries on the description of Messiah's triumph begun in Psa_110:3. The kings to be "struck through" are those that resist the progress of the gospel—Herod Agrippa, Galerius, Julian, and the like.
The Lord at thy right hand shall strike through kings in the day of his wrath. "Adonai" here is certainly Jehovah (Cheyne). He stands at Messiah's right hand (comp. Psa_16:8; Psa_121:5) to protect and defend him, and give him victory in the battle. Psa_110:5 carries on the description of Messiah's triumph begun in Psa_110:3. The kings to be "struck through" are those that resist the progress of the gospel—Herod Agrippa, Galerius, Julian, and the like.
6He shall judge among the heathen, he shall fill the places with the dead bodies; he shall wound the heads over many countries.
Jamieson-Fausset-Brown
6. The person is again changed. The Messiah's conquests are described, though His work and God's are the same. As after a battle, whose field is strewn with corpses, the conqueror ascends the seat of empire, so shall He "judge," or "rule," among many nations, and subdue
the head--or (as used collectively for "many") "the heads," over many lands.
wound--literally, "smite," or "crush" (compare Psa 110:5).
6. The person is again changed. The Messiah's conquests are described, though His work and God's are the same. As after a battle, whose field is strewn with corpses, the conqueror ascends the seat of empire, so shall He "judge," or "rule," among many nations, and subdue
the head--or (as used collectively for "many") "the heads," over many lands.
wound--literally, "smite," or "crush" (compare Psa 110:5).
The Pulpit Commentary
He shall judge among the heathen; i.e. execute the royal office not only over Israel, but over the nations of the earth generally (comp. Psa_7:9; Psa_9:9; Psa_96:10, etc.). He shall fill the places with the dead bodies; rather, he shall fill the earth with dead bodies; i.e. with the corpses of those whom he has slain while executing judgment. He shall wound the heads over many countries. Thus translated, the clause merely repeats Psa_110:5. Perhaps a better rendering is that of Dr. Kay, "He shall smite him that is head over the wide earth"—either Satan or "the central power of the whole confederacy of evil."
He shall judge among the heathen; i.e. execute the royal office not only over Israel, but over the nations of the earth generally (comp. Psa_7:9; Psa_9:9; Psa_96:10, etc.). He shall fill the places with the dead bodies; rather, he shall fill the earth with dead bodies; i.e. with the corpses of those whom he has slain while executing judgment. He shall wound the heads over many countries. Thus translated, the clause merely repeats Psa_110:5. Perhaps a better rendering is that of Dr. Kay, "He shall smite him that is head over the wide earth"—either Satan or "the central power of the whole confederacy of evil."
7He shall drink of the brook in the way: therefore shall he lift up the head.
Jamieson-Fausset-Brown
7. As a conqueror, "faint, yet pursuing" [Jud 8:4], He shall be refreshed by the brook in the way, and pursue to completion His divine and glorious triumphs.
7. As a conqueror, "faint, yet pursuing" [Jud 8:4], He shall be refreshed by the brook in the way, and pursue to completion His divine and glorious triumphs.
The Pulpit Commentary
He shall drink of the brook in the way. Primarily, the action described is that of pausing in the pursuit of enemies to refresh one's self with a draught of water from a brook by the wayside; but, if we interpret the passage of the Messiah, we must understand the refreshing draughts which he ever draws from the well-spring of truth and righteousness as he advances on his career of victory. Therefore (i.e. because of these draughts) he shall lift up the head. He shall never faint nor be weary (Isa_40:28), but shall continue the pursuit of his enemies unremittingly, as Bishop Perowne says, "with renewed ardor, with head erect and kindling eye," never resting until at length all things shall have been put in subjection under his feet (Heb_2:8).
He shall drink of the brook in the way. Primarily, the action described is that of pausing in the pursuit of enemies to refresh one's self with a draught of water from a brook by the wayside; but, if we interpret the passage of the Messiah, we must understand the refreshing draughts which he ever draws from the well-spring of truth and righteousness as he advances on his career of victory. Therefore (i.e. because of these draughts) he shall lift up the head. He shall never faint nor be weary (Isa_40:28), but shall continue the pursuit of his enemies unremittingly, as Bishop Perowne says, "with renewed ardor, with head erect and kindling eye," never resting until at length all things shall have been put in subjection under his feet (Heb_2:8).
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Psalms
Chapter 110
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