Verse 1

The Lord said unto my Lord,.... The Targum is, "the Lord said in his Word.'' 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.

Verse 2

The Lord shall send the rod of thy strength out of Zion,.... His royal and powerful sceptre, called the sceptre of righteousness, Psa 45:6 and is no other than the Gospel, the power of God unto salvation; and which is mighty through him, for the reducing souls to the obedience of Christ; when it comes with power, and works effectually. This was first preached in Zion, or Jerusalem, and went out from thence into all parts of the world; the first ministers of it had their commission there, and were sent from thence to publish it all over the world; see Isa 2:3, by means of which the kingdom of Christ was set up and spread in the world; with this rod and sceptre in his hand, he went forth with his ministers, conquering and to conquer, Rev 6:2. The Jews (r) own this rod to be a rod in the hand of the Messiah, which they seem to understand literally; and have a fabulous notion of its being the same that Jacob, Judah, Moses, Aaron, David, and so every king of Judah, had, down to the destruction of the temple: the Targum in the king's Bible is, "the Word of the Lord shall send, &c.'' the essential Word. Rule thou in the midst of thine enemies; or, "thou shalt rule", as the Targum and Arabic version; in the hearts of those who, in their unregenerate state, are enemies: but the arrows of his word being sharp in them, they are brought to submit to him; the everlasting doors are caused to open; he enters in, takes possession of their hearts, and rules there. Or this may be understood of his church in the world, which is his kingdom, and lies surrounded with enemies on all hands; but, in spite of them, and all their opposition, he will support his kingdom and interest. (r) Jelammedenu apud Yalkut in oc. Bemidbar Rabba, fol. 224. 1. Vid. Bereshit Rabba, fol. 75. 1.

Verse 3

Thy people shall be willing in the day of that power..... Or, in the day of thine army (s). When thou musterest thy forces, sendest forth thy generals, the apostles and ministers of the word, in the first times of the Gospel; when Christ went forth working with them, and their ministry was attended with signs, and miracles, and gifts of the Holy Ghost; and which was a day of great power indeed, when wonderful things were wrought; the god of this world was cast out, the Heathen oracles ceased, their idols were abolished, and their temples desolate; and Christianity prevailed everywhere. Or this may respect the whole Gospel dispensation, the day of salvation, which now is and will be as long as the world is; and the doctrine of it is daily the power and wisdom of God to them that are saved. Or rather this signifies the set time of love and life to every particular soul at conversion; which is a day for light, and a day of power; when the exceeding greatness of the power of God is put forth in the regeneration of them: and the people that were given to Christ by his Father, in the covenant of grace, and who, while in a state of nature, are rebellious and unwilling, are made willing to be saved by Christ, and him only; to serve him in every religious duty and ordinance; to part with their sins and sinful companions, and with their own righteousness; to suffer the loss of all things for him; to deny themselves, and take up the cross and follow him: and when they become freewill offerings to him, as the word (t) signifies; not only willingly offer up their spiritual sacrifices of prayer and praise, but themselves, souls and bodies, to him; as well as enter volunteers (u) into his service, and cheerfully fight his battles, under him, the Captain of their salvation; being assured of victory, and certain of the crown of life and glory, when they have fought the good fight, and finished their course. The allusion seems to be to an army of volunteers, such as described by Cicero (w), who willingly offered themselves through their ardour for liberty. In the beauties of holiness, from the womb of the morning: this does not design the place where these willing subjects of Christ should appear; either in Zion, beautiful for situation; or in Jerusalem, the holy city, compact together; or in the temple, the sanctuary, in which strength and beauty are said to be; or in the church, the perfection of beauty: but the habit or dress in which they should appear, even in the beautiful garment of Christ's righteousness and holiness; the robe of righteousness, and garments of salvation; the best robe, the wedding garment; gold of Ophir, raiment of needlework; and which is upon all them that believe: as also the several beautiful graces of the Spirit; the beauty of internal holiness, by which saints are all glorious within; and holiness is the beauty and glory of God himself, of angels and glorified saints. This, though imperfect now, is the new man put on as a garment; and is true holiness, and very ornamental. The phrase, "from the womb of the morning", either stands in connection with "the beauties of holiness"; and the sense is, that as soon as the morning of the Gospel dispensation dawns, these people should be born again, be illuminated, and appear holy and righteous: or, "from the womb, from the morning (x)", shall they be "in the beauties of holiness"; that is, as soon as they are born again, and as soon as the morning of spiritual light and grace breaks in upon them, and they are made light in the Lord, they shall be clad with these beautiful garments of holiness and righteousness; so, "from the womb", signifies literally as soon as men are born; see Psa 58:3 Hos 9:11 or else with the latter clause, "thou hast the dew of thy youth": and so are rendered, "more than the womb of the morning", i.e. than the dew that is from the womb of the morning, is to thee the dew of thy youth; that is, more than the dew of the morning are thy converts; the morning is the parent of the dew, Job 38:28, but the former sense is best; for this last clause is a remember or proposition of itself, thou hast the dew of that youth; which expresses the open property Christ has in his people, when made willing; and when they appear in the beauty of holiness, as soon as they are born of the Spirit, and the true light of grace shines in them; then those who were secretly his, even while unwilling, manifestly appear to belong unto him: so young lambs, just weaned, are in Homer (y) called "dews"; and it is remarkable that the Hebrew words for "dew" and "a lamb" are near in sound. Young converts are Christ's lambs; they are Christ's youth, and the dew of it; they are regenerated by the grace of God, comparable to dew, of which they are begotten to a lively hope of heaven; and which, distilling upon them, makes them fruitful in good works; and who for their numbers, and which I take to be the thing chiefly designed by this figure, are like to the drops of the dew; which in great profusion is spread over trees, herbs, and plants, where it hangs in drops innumerable: and such a multitude of converts is here promised to Christ, and which he had in the first times of the Gospel, both in Judea, when three thousand persons were converted under one sermon; and especially in the Gentile world, where the savour of his knowledge was diffused in every place; and as will be in the latter day, when a nation shall be born at once, and the fulness of the Gentiles be brought in. The sense given of these words, as formed upon the Septuagint and Vulgate Latin versions, respecting the generation of Christ's human or divine nature, is without any foundation in the original text. (s) "in die exercitus tui", Munster, Vatablus, Piscator, Gejerus; so Ainsworth; "quum educes tuas copias", Tigurine version; "die copiarum tuarum", Junius & Tremellius. (t) "oblationes voluntariae", Junius & Tremellius; "spontanea oblatio", Cocceius, Gejerus. (u) "Milites voluntarii", Bootius. (w) Epist. l. 11. Ep. 8. (x) "a vulya, ab aurora", Montanus. (y) Odyss. ix. v. 222.

Verse 4

The Lord hath sworn, and will not repent,.... What he swore about, and did not repent of, was the priesthood of Christ, as follows; and which shows the importance of it, since when Jehovah swears, as it is by himself, because he can swear by no greater; so it is about matters of great moment only that are sworn to by the Lord, as this of the priesthood of Christ was; which was concerned in things pertaining to God and his glory, as well as in making reconciliation for the sins of his people: and it shows the truth, and was for the confirmation of it; since doubts might arise whether the Aaronic priesthood was changed, seeing it was given to Phinehas for an everlasting priesthood; and since so great a person as the Son of God is said to be a priest; and since, in the human nature, he was of the tribe of Judah, of which tribe nothing was said concerning the priesthood: and this oath was not so much for Christ's sake, to establish the priesthood with him, and assure him of it, as for the sake of his people; who, by two immutable things, the word and oath of God, might have strong consolation from it; and it clearly shows the validity of his priesthood; that he was called of God to this office, and invested with it, and consecrated in it with an oath; and which is expressive of the singularity of it, and of the dignity and preference of the priesthood of Christ to that of Aaron's, Heb 7:20. What follows was said, and this oath was made, in the council of peace, when Christ was called to this office, and he accepted of it, Psa 40:6, and of this the Lord never repented; as he never does of any of his acts of grace, Num 23:19. Thou art a priest for ever after the order of Melchizedek; or, "according to the word of Melchizedek" (z); that is, according to what is said of him; there being an agreement between the things said of one and of the other; so the Syriac version, "according to the likeness of Melchizedek", see Heb 7:15 of him no mention is made elsewhere, but in Gen 14:18 and in the epistle to the Hebrews. Various are the opinions of men concerning him: some think he was not a man, but an angel that appeared to Abraham: others, a divine power, superior to Christ, who were called "Melchizedecians": and others, that he was the Holy Ghost; and others, the Son of God himself, in an human form. On the other hand, some take him to be a mere man. The general notion of the Jews is, that he was Shem, the son of Noah; others, that he was a Canaanitish king, of the posterity of Ham: but others do not think it proper or lawful to inquire who he was, or from whom he descended; this being purposely hidden from men, that he might be more clearly a type of Christ. That there is a likeness between them is certain; the signification of his name, a title of office, King of righteousness, and King of peace, agrees with Christ the Lord, our righteousness and our peace: his being without father, mother, descent, beginning of days, and end of life, agree with the divinity, humanity, and eternity of Christ; and who is likewise King and Priest, as he was; and who blesses his people, as he did Abraham; and refreshes them with bread and wine, as he did Abraham's soldiers; See Gill on Heb 7:2. See Gill on Heb 7:3. Now Christ is a Priest like him; whose office is to offer sacrifice, which he has done, even himself, for the atonement of the sins of his people; to make intercession for them, which he ever lives to do; to introduce their persons to his Father, and present their petitions to him; and to call for every blessing for them, and answer all charges against them: in which office he continues for ever; there never will be any change in his priesthood, as there has been in Aaron's; nor will he ever have any successor: his priesthood is unchangeable, or does not pass from one to another, Heb 7:24, the efficacy of his blood and sacrifice always continues, and intercession is ever made by him, and the glory of his mediation is ever given him. The apostle produces this passage in proof of the change of the Aaronic priesthood, and so of the law, Heb 7:11 and about the time Christ appeared as the high priest, the legal priesthood sensibly declined, and which the Jews themselves own; for they say, "after the death of Ishmael Ben Phabi, the splendour of the priesthood ceased (a);'' which man was made priest by Valerius Gratus, governor of Judea, under Tiberius Caesar (b), (z) "super meum verbum", Montanus; "juxta verbum", Vatablus. (a) Misn. Sotah, c. 9. s. 15. (b) Joseph. Antiqu. l. 18. c. 2. s. 2. Vid. ib. l. 20. c. 7. s. 8.

Verse 5

The Lord at thy right hand,.... These words are either directed to Christ, at whose right hand the Lord was to help and assist him, Psa 16:8 or to the church, consisting of the Lord's willing people, at whose right hand he is to save them; is ready to help them, and is a present help to them in time of need, Psa 109:31 or rather to Jehovah the Father, at whose right hand the "Adonai", or Lord, even David's Lord, and every believer's Lord, is, as in Psa 110:1, and who is spoken of in all the following clauses; and to whom the things mentioned are ascribed, and so what immediately follows: shall strike through kings in the day of his wrath; not only strike at them, and strike them; but strike them through, utterly destroy them. This is to be understood of the kings and princes that stood up and set themselves against him, Psa 2:2, which is interpreted of Herod and Pontius Pilate, Act 4:26, who both died shameful deaths; as did another Herod, that set himself against the apostles and church of Christ, Act 12:1, and also of Heathens, kings and emperors, who persecuted the Christians; as Diocletian, Maximilian, and others; who are represented as fleeing to rocks and mountains, to hide them from the Lamb, the great day of his wrath being come, Rev 6:15, and also of the antichristian kings, that shall be gathered together to the battle of the Lord God Almighty, and shall be overcome and slain by Christ, Rev 16:14 which will be a time of wrath, when the vials of God's wrath shall be poured out upon the antichristian kings and states; see Rev 16:1. And may also reach the last and general judgment; when kings, as well as others, shall stand before him, and receive their awful doom from him; and shall perish when his wrath is kindled against them, Psa 2:11.

Verse 6

He shall judge among the Heathen,.... Either rule among the Gentiles, making them through his Gospel obedient by word and deed, and so reigning in their hearts by his Spirit and grace; and, by making many converts among them, enlarge his dominion from sea to sea, and from the river to the ends of the earth: or inflict judgments on the Heathen; that is, the Papists, as they are called. These are the Gentiles to whom the outward court is given; the nations that will be angry when the time of his wrath, and to judge the dead, is come; and whom Christ will break in pieces with his iron rod; and are the Heathen that shall perish out of his land, when he is King over all the earth, Rev 11:2. He shall fill the places with the dead bodies: the Targum adds, "of the ungodly that are slain;'' namely, at the battle of Armageddon; when the fowls of the air shall be called to eat the flesh of kings, captains, and mighty men; of horses and their riders; of all men, bond and free, great and small, Rev 19:17. He shall wound the heads over many countries; that is, kings over many countries; as the Targum explains it: it is to be read in the singular number, "he shall wound the heads over a large country" (c); him who is the head over a large country; meaning either Satan, the god of this world, the wicked one, under whom the world lies; and who has deceived the inhabitants of the earth, and rules them at his pleasure; him Christ has wounded and bruised, even his head; destroyed him and all his power, policy, schemes, and works, agreeably to the first hint concerning him, Gen 3:15 or else antichrist, who is head over a large country, or many countries; the whore that sits on many waters, which are people, nations, and tongues, and reigns over the kings of the earth; who has seven heads and ten horns; one of whose heads has been wounded already, of which it has been curing again; but ere long this beast will receive such a wound from Christ, as that he will never recover of it; when he shall consume him with the breath of his mouth, and the brightness of his coming; see Rev 17:2, Th2 2:8. Musculus renders it, "the head of the country of Rabbah": and refers it to David's conquest of the king of the Ammonites, whose head city was Rabbah, Ch1 20:1. (c) "caput super terram multam", Pagninus, Montanus; "vel amplam", Piscator, Coceius; so Gejerus & Michaelis.

Verse 7

He shall drink of the brook in the way,.... This some understand of the sufferings of Christ, compared to a brook, a flow of waters, because of the abundance of them, as in Psa 69:1, his partaking of which is sometimes expressed by drinking, Mat 20:22 and this was in the way of working out the salvation of his people, and in his own way to glory, Luk 24:26. If this is the sense, there may be some allusion to the black brook Kidron; over which David, the type of Christ, passed when in distress; and over which Christ himself went into the garden, where his sorrows began, Sa2 15:23, but seeing this clause stands surrounded with others, which only speak of his victories, triumph, and exaltation, it seems to require a sense agreeable to them; wherefore those interpreters seem nearer to the truth of the text, who explain it of Christ's victory over all enemies, sin, Satan, the world, and death; and illustrate it by the passage in Num 23:24, "he shall drink of the blood of the slain"; with which compare Isa 63:1. Others think the allusion is to the eagerness of a general pursuing a routed army, and pushing on his conquest; who, though almost choked with thirst, yet will not stop to refresh himself; but meeting with a brook or rivulet of water by the way, takes a draught of it, and hastens his pursuit of the enemy: and so this is expressive of, the eagerness of Christ to finish the great work of man's salvation, and the conquest of all his and their enemies; see Luk 2:49. But I think the clause is rather expressive of the solace, joy, and comfort, which Christ, as man, has in the presence of God, and at his right hand, having finished the work of our salvation; then he drank to his refreshment of the river of divine pleasure, when God showed him the path of life, and raised him from the dead, and gave him glory, and introduced him into his presence; where are fulness of joy, and pleasures for evermore, Psa 16:11. Therefore shall he lift up the head; as he did at his resurrection; he bowed it when he died, he lifted it up when he rose again, and so when he ascended on high to his God and Father; when he took his place at his right hand; where his head is lifted up above his enemies, and where he is exalted above angels, principalities, and powers, and where he must reign till all enemies are put under his feet. Or, "so shall he lift up his head", as Noldius (d) renders it; not that his sufferings, which he understands by "drinking out of the brook", were the cause of his exaltation, but the consequent of it: these two, Christ's humiliation and exaltation, though they are sometimes joined together, yet not as cause and effect, but as the antecedent and consequent; Christ having finished what, according to the divine order was to be finished, glory followed by the same order: and so the words thus taken respect not the cause, but the constitution of things, according to that writer. (d) Concord. Ebr. Part. p. 727. No. 1941. Next: Psalms Chapter 111

Verse 1

In Psa 20:1-9 and Psa 21:1-13 we see at once in the openings that what we have before us is the language of the people concerning their king. Here לאדני in Psa 110:1 does not favour this, and נאם is decidedly against it. The former does not favour it, for it is indeed correct that the subject calls his king "my lord," e.g., Sa1 22:12, although the more exact form of address is "my lord the king," e.g., Sa1 24:9; but if the people are speaking here, what is the object of the title of honour being expressed as if coming from the mouth of an individual, and why not rather, as in Ps 20-21, למלך or למשׁיחו? נאם is, however, decisive against the supposition that it is an Israelite who here expresses himself concerning the relation of his king to Jahve. For it is absurd to suppose that an Israelite speaking in the name of the people would begin in the manner of the prophets with נאם, more particularly since this נאם ה placed thus at the head of the discourse is without any perfectly analogous example (Sa1 2:30; Isa 1:24 are only similar) elsewhere, and is therefore extremely important. In general this opening position of נאם, even in cases where other genitives that יהוה follow, is very rare; נאם Num 24:3., Num 24:15, of David in Sa2 23:1, of Agur in Pro 30:1, and always (even in Psa 36:2) in an oracular signification. Moreover, if one from among the people were speaking, the declaration ought to be a retrospective glance at a past utterance of God. But, first, the history knows nothing of any such divine utterance; and secondly, נאם ה always introduces God as actually speaking, to which even the passage cited by Hofmann to the contrary, Num 14:28, forms no exception. Thus it will consequently not be a past utterance of God to which the poet glances back here, but one which David has just now heard ἐν πνεύματι (Mat 22:43), and is therefore not a declaration of the people concerning David, but of David concerning Christ. The unique character of the declaration confirms this. Of the king of Israel it is said that he sits on the throne of Jahve (Ch1 29:23), viz., as visible representative of the invisible King (Ch1 28:5); Jahve, however, commands the person here addressed to take his place at His right hand. The right hand of a king is the highest place of honour, Kg1 2:19. (Note: Cf. the custom of the old Arabian kings to have their viceroy (ridf) sitting at their right hand, Monumenta antiquiss. hist. Arabum, ed. Eichhorn, p. 220.) Here the sitting at the right hand signifies not merely an idle honour, but reception into the fellowship of God as regards dignity and dominion, exaltation to a participation in God's reigning (βασιλεύειν, Co1 15:25). Just as Jahve sits enthroned in the heavens and laughs at the rebels here below, so shall he who is exalted henceforth share this blessed calm with Him, until He subdues all enemies to him, and therefore makes him the unlimited, universally acknowledged ruler. עד as in Hos 10:12, for עד־כּי or עד־אשׁר, does not exclude the time that lies beyond, but as in Psa 112:8, Gen 49:10, includes it, and in fact so that it at any rate marks the final subjugation of the enemies as a turning-point with which something else comes about (vid., Act 3:21; Co1 15:28). הדם is an accusative of the predicate. The enemies shall come to lie under his feet (Kg1 5:17), his feet tread upon the necks of the vanquished (Jos 10:24), so that the resistance that is overcome becomes as it were the dark ground upon which the glory of his victorious rule arises. For the history of time ends with the triumph of good over evil, - not, however, with the annihilation of evil, but with its subjugation. This is the issue, inasmuch as absolute omnipotence is effectual on behalf of and through the exalted Christ. In Psa 110:2, springing from the utterance of Jahve, follow words expressing a prophetic prospect. Zion is the imperial abode of the great future King (Psa 2:6). מטּה עזּך (cf. Jer 48:17; Eze 19:11-14) signifies "the sceptre (as insignia and the medium of exercise) of the authority delegated to thee" (Sa1 2:10, Mic 5:3). Jahve will stretch this sceptre far forth from Zion: no goal is mentioned up to which it shall extend, but passages like Zac 9:10 show how the prophets understand such Psalms. In Psa 110:2 follow the words with which Jahve accompanies this extension of the dominion of the exalted One. Jahve will lay all his enemies at his feet, but not in such a manner that he himself remains idle in the matter. Thus, then, having come into the midst of the sphere (בּקרב) of his enemies, shall he reign, forcing them to submission and holding them down. We read this רדה in a Messianic connection in Psa 72:8. So even in the prophecy of Balaam (Num 24:19), where the sceptre (Num 24:17) is an emblem of the Messiah Himself.

Verse 3

In order that he may rule thus victoriously, it is necessary that there should be a people and an army. In accordance with this union of the thoughts which Psa 110:3 anticipates, בּיום חילך signifies in the day of thy arriere ban, i.e., when thou callest up thy "power of an army" (Ch2 26:13) to muster and go forth to battle. In this day are the people of the king willingnesses (נדבת), i.e., entirely cheerful readiness; ready for any sacrifices, they bring themselves with all that they are and have to meet him. There is no need of any compulsory, lengthy proclamation calling them out: it is no army of mercenaries, but willingly and quickly they present themselves from inward impulse (מתנדּב, Jdg 5:2, Jdg 5:9). The punctuation, which makes the principal caesura at חילך with Olewejored, makes the parallelism of חילך and ילדוּתך distinctly prominent. Just as the former does not signify roboris tui, so now too the latter does not, according to Ecc 11:9, signify παιδιότητός σου (Aquila), and not, as Hofmann interprets, the dew-like freshness of youthful vigour, which the morning of the great day sheds over the king. Just as גּלוּת signifies both exile and the exiled ones, so ילדוּת, like νεότης, juventus, juventa, signifies both the time and age of youth, youthfulness, and youthful, young men (the youth). Moreover one does not, after Psa 110:3, look for any further declaration concerning the nature of the king, but of his people who place themselves at his service. The young men are likened to dew which gently descends upon the king out of the womb (uterus) of the morning-red. (Note: The lxx renders it: ἐν ταῖς λαμπρότησι τῶν ἁγίων σου (belonging to the preceding clause), ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε (Psalt. Veron. exegennesa se; Bamberg. gegennica se). The Vulgate, following the Italic closely: in splendoribus sanctorum; ex utero ante luciferum genui te. The Fathers in some cases interpret it of the birth of the Lord at Christmas, but most of them of His antemundane birth, and accordingly Apollinaris paraphrases: γαστρὸς καρπὸς ἐμῆς πρὸ ἑωσφόρου αὐτὸς ἐτύχθης. In his own independent translation Jerome reads בהררי (as in Psa 87:1), in montibus sanctis quasi de vulva orietur tibi ros adolescentiae tuae, as Symmachus ἐν ὄρεσιν ἁγίοις, - elsewhere, however, ἐν δόξῃ ἁγίων. The substitution is not unmeaning, since the ideas of dew and of mountains (Psa 133:3) are easily united; but it was more important to give prominence to the holiness of the equipment than to that of the place of meeting.) משׁחר is related to שׁחר just as מחשׁך is to חשׁך; the notion of שׁחר and חשׁך appears to be more sharply defined, and as it were apprehended more massively, in משׁחר and מחשׁך. The host of young men is likened to the dew both on account of its vigorousness and its multitude, which are like the freshness of the mountain dew and the immense number of its drops, Sa2 17:12 (cf. Num 23:10), and on account of the silent concealment out of which it wondrously and suddenly comes to light, Mic 5:7. After not having understood "thy youth" of the youthfulness of the king, we shall now also not, with Hofmann, refer בּהדרי־קדשׁ to the king, the holy attire of his armour. הדרת קדשׁ is the vestment of the priest for performing divine service: the Levite singers went forth before the army in "holy attire" in Ch2 20:21; here, however, the people without distinction wear holy festive garments. Thus they surround the divine king as dew that is born out of the womb of the morning-red. It is a priestly people which he leads forth to holy battle, just as in Rev 19:14 heavenly armies follow the Logos of God upon white horses, ἐνδεδυμένοι βύσσινον λευκὸν καθαρόν - a new generation, wonderful as if born out of heavenly light, numerous, fresh, and vigorous like the dew-drops, the offspring of the dawn. The thought that it is a priestly people leads over to Psa 110:4. The king who leads this priestly people is, as we hear in Psa 110:4, himself a priest (cohen). As has been shown by Hupfeld and Fleischer, the priest is so called as one who stands (from כּחן = כּוּן in an intransitive signification), viz., before God (Deu 10:8, cf. Psa 134:1; Heb 10:11), like נביא the spokesman, viz., of God. (Note: The Arabic lexicographers explain Arab. kâhin by mn yqûm b-'mr 'l-rjl w-ys‛â fı̂ ḥâjth, "he who stands and does any one's business and managest his affair." That Arab. qâm, קום, and Arab. mṯl, משׁל, side by side with עמד are synonyms of בהן in this sense of standing ready for service and in an official capacity.) To stand before God is the same as to serve Him, viz., as priest. The ruler whom the Psalm celebrates is a priest who intervenes in the reciprocal dealings between God and His people within the province of divine worship the priestly character of the people who suffer themselves to be led forth to battle and victory by him, stands in causal connection with the priestly character of this their king. He is a priest by virtue of the promise of God confirmed by an oath. The oath is not merely a pledge of the fulfilment of the promise, but also a seal of the high significance of its purport. God the absolutely truthful One (Num 13:19) swears - this is the highest enhancement of the נאם ה of which prophecy is capable (Amo 6:8). He appoints the person addressed as a priest for ever "after the manner of Melchizedek" in this most solemn manner. The i of דברתי is the same ancient connecting vowel as in the מלכי of the name Melchizedek; and it has the tone, which it loses when, as in Lam 1:1, a tone-syllable follows. The wide-meaning על־דּברת, "in respect to, on account of," Ecc 3:18; Ecc 7:14; Ecc 8:2, is here specialized to the signification "after the manner, measure of," lxx κατὰ τὴν τάξιν. The priesthood is to be united with the kingship in him who rules out of Zion, just as it was in Melchizedek, king of Salem, and that for ever. According to De Wette, Ewald, and Hofmann, it is not any special priesthood that is meant here, but that which was bestowed directly with the kingship, consisting in the fact that the king of Israel, by reason of his office, commended his people in prayer to God and blessed them in the name of God, and also had the ordering of Jahve's sanctuary and service. Now it is true all Israel is a "kingdom of priests" (Exo 19:6, cf. Num 16:3; Isa 61:6), and the kingly vocation in Israel must therefore also be regarded as in its way a priestly vocation. Btu this spiritual priesthood, and, if one will, this princely oversight of sacred things, needed not to come to David first of all by solemn promise; and that of Melchizedek, after which the relationship is here defined, is incongruous to him; for the king of Salem was, according to Canaanitish custom, which admitted of the union of the kingship and priesthood, really a high priest, and therefore, regarded from an Israelitish point of view, united in his own person the offices of David and of Aaron. How could David be called a priest after the manner of Melchizedek, he who had no claim upon the tithes of priests like Melchizedek, and to whom was denied the authority to offer sacrifice (Note: G. Enjedin the Socinian (died 1597) accordingly, in referring this Psalm to David, started from the assumption that priestly functions have been granted exceptionally by God to this king as to no other, vid., the literature of the controversy to which this gave rise in Serpilius, Personalia Davidis, S. 268-274.) inseparable from the idea of the priesthood in the Old Testament? (cf. Ch2 26:20). If David were the person addressed, the declaration would stand in antagonism with the right of Melchizedek as priest recorded in Gen. 14, which, according to the indisputable representation of the Epistle to the Hebrews, was equal in compass to the Levitico-Aaronic right, and, since "after the manner of" requires a coincident reciprocal relation, in antagonism to itself also. (Note: Just so Kurtz, Zur Theologie der Psalmen, loc. cit. S. 523.) One might get on more easily with Psa 110:4 by referring the Psalm to one of the Maccabaean priest-princes (Hitzig, von Lengerke, and Olshausen); and we should then prefer to the reference to Jonathan who put on the holy stola, 1 Macc. 10:21 (so Hitzig formerly), or Alexander Jannaeus who actually bore the title king (so Hitzig now), the reference to Simon, whom the people appointed to "be their governor and high priest for ever, until there should arise a faithful prophet" (1 Macc. 14:41), after the death of Jonathan his brother - a union of the two offices which, although an irregularity, was not one, however, that was absolutely illegal. But he priesthood, which the Maccabaeans, however, possessed originally as being priests born, is promised to the person addressed here in Psa 110:4; and even supposing that in Psa 110:4 the emphasis lay not on a union of the priesthood with the kingship, but of the kingship with the priesthood, then the retrospective reference to it in Zechariah forbids our removing the Psalm to a so much later period. Why should we not rather be guided in our understanding of this divine utterance, which is unique in the Old Testament, by this prophet, whose prophecy in Zac 6:12. is the key to it? Zechariah removes the fulfilment of the Psalm out of the Old Testament present, with its blunt separation between the monarchical and hierarchical dignity, into the domain of the future, and refers it to Jahve's Branch (צמח) that is to come. He, who will build the true temple of God, satisfactorily unites in his one person the priestly with the kingly office, which were at that time assigned to Joshua the high priest and Zerubbabel the prince. Thus this Psalm was understood by the later prophecy; and in what other sense could the post-Davidic church have appropriated it as a prayer and hymn, than in the eschatological Messianic sense? but this sense is also verified as the original. David here hears that the king of the future exalted at the right hand of God, and whom he calls his Lord, is at the same time an eternal priest. And because he is both these his battle itself is a priestly royal work, and just on this account his people fighting with him also wear priestly garments.

Verse 5

Just as in Psa 110:2 after Psa 110:1, so now here too after the divine utterance, the poet continues in a reflective strain. The Lord, says Psa 110:5, dashes in pieces kings at the right hand of this priest-king, in the day when His wrath is kindled (Psa 2:12, cf. Psa 21:10). אדני is rightly accented as subject. The fact that the victorious work of the person addressed is not his own work, but the work of Jahve on his behalf and through him, harmonizes with Psa 110:1. The sitting of the exalted one at the right hand of Jahve denotes his uniform participation in His high dignity and dominion. But in the fact that the Lord, standing at his right hand (cf. the counterpart in Psa 109:6), helps him to victory, that unchangeable relationship is shown in its historical working. The right hand of the exalted one is at the same time not inactive (see Num 24:17, cf. Num 24:8), and the Lord does not fail him when he is obliged to use his arm against his foes. The subject to ידין and to the two מחץ is the Lord as acting through him. "He shall judge among the peoples" is an eschatological hope, Psa 7:9; Psa 9:9; Psa 96:10, cf. Sa1 2:10. What the result of this judgment of the peoples is, is stated by the neutrally used verb מלא with its accusative גויּות (cf. on the construction Psa 65:10; Deu 34:9): it there becomes full of corpses, there is there a multitude of corpses covering everything. This is the same thought as in Isa 66:24, and wrought out in closely related connection in Rev 19:17; Rev 18:21. Like the first מחץ, the second (Psa 110:6) is also a perfect of the idea past. Accordingly ארץ רבּה seems to signify the earth or a country (cf. ארץ רחבה, Exo 3:8; Neh 9:35) broad and wide, like תּהום רבּה the great far-stretching deep. But it might also be understood the "land of Rabbah," as they say the "land of Jazer" (Num 32:1), the "country of Goshen" (Jos 10:41), and the like; therefore the land of the Ammonites, whose chief city is Rabbah. It is also questionable whether ראשׁ על־ארץ רבּה is to be taken like κεφαλὴν ὑπὲρ πάντα, Eph 1:22 (Hormann), or whether על־ארץ רבה belongs to מחץ as a designation of the battle-field. The parallels as to the word and the thing itself, Psa 68:22; Hab 3:13., speak for ראשׁ signifying not the chief, but the head; not, however, in a collective sense (lxx, Targum), but the head of the רשׁע κατ ̓ ἐξοχήν (vid., Isa 11:4). If this is the case, and the construction ראשׁ על is accordingly to be given up, neither is it now to be rendered: He breaks in pieces a head upon the land of Rabbah, but upon a great (broad) land; in connection with which, however, this designation of the place of battle takes its rise from the fact that the head of the ruler over this great territory is intended, and the choice of the word may have been determined by an allusion to David's Ammonitish war. The subject of Psa 110:7 is now not that arch-fiend, as he who in the course of history renews his youth, that shall rise up again (as we explained it formerly), but he whom the Psalm, which is thus rounded off with unity of plan, celebrates. Psa 110:7 expresses the toil of his battle, and Psa 110:7 the reward of undertaking the toil. על־כּן is therefore equivalent to ἀντὶ τούτου. בּדּרך, however, although it might belong to מגּחל (of the brook by the wayside, Psa 83:10; Psa 106:7), is correctly drawn to ישׁתּה by the accentuation: he shall on his arduous way, the way of his mission (cf. Psa 102:24), be satisfied with a drink from the brook. He will stand still only for a short time to refresh himself, and in order then to fight afresh; he will unceasingly pursue his work of victory without giving himself any time for rest and sojourn, and therefore (as the reward for it) it shall come to pass that he may lift his head on high as victor; and this, understood in a christological sense, harmonizes essentially with Phi 2:8., Heb 12:2, Rev 5:9.

Verse 1

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. 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.

Verse 5

Here we have our great Redeemer, I. Conquering his enemies (Psa 110:5, Psa 110:6) in order to the making of them his footstool, Psa 110:1. Our Lord Jesus will certainly bring to nought all the opposition made to his kingdom, and bring to ruin all those who make that opposition and persist in it. He will be too hard for those, whoever they may be, that fight against him, against his subjects and the interest of his kingdom among men, either by persecutions or by perverse disputings. Observe here, 1. The conqueror: The Lord - Adonai, the Lord Jesus, he to whom all judgment is committed, he shall make his own part good against his enemies. The Lord at thy right hand, O church! so some; that is, the Lord that is nigh unto his people, and a very present help to them, that is at their right hand, to strengthen and succour them, shall appear for them against his and their enemies. See Psa 109:31. He shall stand at the right hand of the poor, Psa 16:8. Some observe that when Christ is said to do his work at the right hand of his church it intimates that, if we would have Christ to appear for us, we must bestir ourselves, Sa2 5:24. Or, rather, At thy right hand, O God! referring to Sa2 5:1, in the dignity and dominion to which he is advanced. Note, Christ's sitting at the right hand of God speaks as much terror to his enemies as happiness to his people. 2. The time fixed for this victory: In the day of his wrath, that is, the time appointed for it, when the measure of their iniquities is full and they are ripe for ruin. When the day of his patience has expired, when the day of his wrath comes. Note, (1.) Christ has wrath of his own, as well as grace. It concerns us to kiss the Son, for he can be angry (Psa 2:12) and we read of the wrath of the Lamb, Rev 6:16. (2.) There is a day of wrath set, a year of recompences for the controversy of Zion, the year of the redeemed. The time is set for the destruction of particular enemies, and when that time shall come it shall be done, how unlikely soever it may seem; but the great day of his wrath will be at the end of time, Rev 6:17. 3. The extent of this victory. (1.) It shall reach very high: He shall strike through kings. The greatest of men, that set themselves against Christ, shall be made to fall before him. Though they be kings of the earth, and rulers, accustomed to carry their point, they cannot carry it against Christ, they do but make themselves ridiculous by the attempt, Psa 2:2-5. Be their power among men ever so despotic, Christ will call them to an account; be their strength ever so great, their policies ever so deep, Christ will be too hard for them, and wherein they deal proudly he will be above them. Satan is the prince of this world, Death the king of terrors, and we read of kings that make war with the Lamb; but they shall all be brought down and broken. (2.) It shall reach very far. The trophies of Christ's victories will be set up among the heathen, and in many countries, wherever any of his enemies are, not his eye only, but his hand, shall find them out (Psa 21:8) and his wrath shall follow them. He will plead with all nations, Joe 3:2. 4. The equity of this victory: He shall judge among them. It is not a military execution, which is done in fury, but a judicial one. Before he condemns and slays, he will judge; he will make it appear that they have brought this ruin upon themselves, and have themselves rolled the stone which returns upon them, that he may be justified when he speaks and the heavens may declare his righteousness. See Rev 19:1, Rev 19:2. 5. The effect of this victory; it shall be the complete and utter ruin of all his enemies. He shall strike them through, for he strikes home and gives an incurable wound: He shall wound the heads, which seems to refer to the first promise of the Messiah (Gen 3:15), that he should bruise the serpent's head. He shall wound the head of his enemies, Psa 68:21. Some read it, He shall wound him that is the head over many countries, either Satan or Antichrist, whom the Lord shall consume with the breath of his mouth. He shall make such destruction of his enemies that he shall fill the places with the dead bodies. The slain of the Lord shall be many. See Isa 34:3, etc.; Eze 39:12, Eze 39:14; Rev 14:20; Rev 19:17, Rev 19:18. The filling of the valleys (for so some read it) with dead bodies, perhaps denotes the filling of hell (which is sometimes compared to the valley of Hinnom, Isa 30:33; Jer 7:32) with damned souls, for that will be the portion of those that persist in their enmity to Christ. II. We have here the Redeemer saving his friends and comforting them (Psa 110:7); for their benefit, 1. He shall be humbled: He shall drink of the brook in the way, that bitter cup which the Father put into his hand. He shall be so abased and impoverished, and withal so intent upon his work, that he shall drink puddle-water out of the lakes in the highway; so some. The wrath of God, running in the channel of the curse of the law, was the brook in the way, in the way of his undertaking, which must go through, or which ran in the way of our salvation and obstructed it, which lay between us and heaven. Christ drank of this brook when he was made a curse for us, and therefore, when he entered upon his suffering, he went over the brook Kidron, Joh 18:1. He drank deeply of this black brook (so Kidron signifies), this bloody brook, so drank of the brook in the way as to take it out of the way of our redemption and salvation. 2. He shall be exalted: Therefore shall he lift up the head. When he died he bowed the head (Joh 19:30), but he soon lifted up the head by his own power in his resurrection. He lifted up the head as a conqueror, yea, more than a conqueror. This denotes not only his exaltation, but his exultation; not only his elevation, but his triumph in it. Col 2:15, Having spoiled principalities and powers, he made a show of them. David spoke as a type of him in this (Psa 27:6), Now shall my head be lifted up above my enemies. His exaltation was the reward of his humiliation; because he humbled himself, therefore God also highly exalted him, Phi 2:9. Because he drank of the brook in the way therefore he lifted up his own head, and so lifted up the heads of all his faithful followers, who, if they suffer with him, shall also reign with him.

Verse 1

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).

Verse 2

110:2-3 The kingdom will expand and increase, beginning from Jerusalem, until all enemies are conquered.

Verse 4

110:4 The Lord had made an unbreakable oath and covenant, so his apparent rejection of David’s dynasty (89:38) in the Exile had led to a crisis. The placement of Ps 110 in Book Five reaffirms the future of the dynasty: David’s descendant must conform to God’s standard of integrity (Ps 101). His ministry will be transformed as he serves under God’s kingship (Pss 93–100). • You are a priest forever: The role of God’s messianic ruler changes. The priestly kingship of David and his descendants extended to serving as patrons of the Temple. David had the Ark brought to Jerusalem (2 Sam 6:15) and arranged for the Temple service (1 Chr 6:31-48; 15:11-26; 16:4-42; 23:4-32; 25:1). Solomon supervised the Temple construction (1 Kgs 5:1–7:51). Even so, Israel’s kingship was separate from its priesthood. In the messianic kingdom, the king would also minister as priest, as Melchizedek, king of Salem (Gen 14:18), had done. The New Testament develops the ministry of Jesus Christ as a fulfillment of this new order (see Heb 5:6-10; 6:20–7:25).

Verse 5

110:5-7 The new priestly role of David’s descendant does not rescind his old role as conquering ruler. He must still bring the nations under his rule (110:2-3; see Ps 2).

110:5-6 at your right hand: This position brings help and protection (see 16:7-8; 108:13). • The Lord will strike down rebellious kings. Rebellion against the Lord is a capital offense (Ps 2; Rom 6:23).

Verse 7

110:7 God’s messianic ruler obtains victory as a vigorous person, as if he had received nourishment from brooks along the way (110:3).