- Home
- Bible
- Psalms
- Chapter 110
- Verse 110
Psalms 110:1
Verse
Context
God’s Faithful Messiah
1The LORD said to my Lord: “Sit at My right hand until I make Your enemies a footstool for Your feet.”
Sermons
Alan RedpathAlan Redpath
Warren Wiersbe
A.W. TozerAlan Redpath
Albert Mohler
Zac PoonenSummary
Commentary
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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.
John Gill Bible Commentary
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.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
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).
Psalms 110:1
God’s Faithful Messiah
1The LORD said to my Lord: “Sit at My right hand until I make Your enemies a footstool for Your feet.”
- Scripture
- Sermons
- Commentary
Battling With God
By Alan Redpath4.4K39:03StrugglesPSA 2:8PSA 24:1PSA 110:1ISA 45:1ISA 45:3MAT 6:33In this sermon, the preacher discusses the power and sovereignty of God in the context of the Babylonian captivity of Israel. He emphasizes that even though Babylon was immensely powerful, God would deliver His chosen people from their bondage. The preacher references the story of Belshazzar in Daniel chapter 5, where the king was terrified by a writing on the wall, to illustrate the fear that God can instill in the hearts of rulers. The sermon also touches on the topic of wealth and how God rarely entrusts His people with it, instead using it in the hands of others for the good of His own. The preacher concludes by highlighting the promises given to Cyrus, who would be used as God's instrument for the salvation of Israel.
Treasures of Darkness
By Alan Redpath4.1K39:32DarknessPSA 2:8PSA 24:1PSA 46:10PSA 110:1ISA 45:3MAT 6:33In this sermon, the preacher discusses the power and sovereignty of God in the context of the Babylonian captivity of Israel. He emphasizes that even though Babylon was immensely powerful, God would deliver His chosen people from their bondage. The preacher references the story of Belshazzar in Daniel chapter 5, where the king was terrified by a writing on the wall, to illustrate the fear that God can instill in the hearts of rulers. The sermon also touches on the topic of wealth and how God rarely entrusts His people with it, instead using it in the hands of others for the good of His own. The preacher concludes by highlighting the promises given to Cyrus, who would be used as God's instrument for the salvation of Israel.
Seven Words From the Cross - Victory
By Warren Wiersbe4.1K37:01PSA 40:7PSA 110:1JHN 19:18JHN 19:28COL 2:14HEB 9:24HEB 10:10In this sermon, the preacher shares a story about a British mother who prayed for her unconverted teenage son while on holiday. Meanwhile, the son finds a pamphlet and starts reading it, intending to skip the preaching. However, he is captivated by the phrase "the finished work of Christ." The preacher explains that this phrase was used by slaves to indicate the completion of a task assigned by their masters. Jesus, as a servant of God, declared "Tetelestai" on the cross, meaning "It is finished." This sermon emphasizes the importance of understanding what Jesus finished on the cross and how it impacts every person's life.
What Think Ye of Christ
By A.W. Tozer4.1K33:58ChristPSA 90:1PSA 110:1MAT 22:41MAT 22:45ACT 17:281PE 1:18In this sermon, the speaker uses the analogy of a sinking ship and a lifeboat to illustrate different responses to Jesus Christ. He describes various individuals on the sinking ship who see the lifeboat but react differently. Some are indifferent, some appreciate the boat's design, some are sentimental, and some admire the heroism of those on board. The speaker emphasizes that while these responses may be valid, they do not guarantee salvation. The true Christian is the one who recognizes their need for Jesus and cries out for His mercy.
The Lord Jesus Confronting His Enemies
By Alan Redpath3.7K23:21Love and ObedienceConfrontationEnemiesPSA 110:1MRK 10:45MRK 12:13JHN 3:16ROM 8:39PHP 2:7Alan Redpath explores the confrontation of Jesus with his enemies during the Passion Week, emphasizing the various challenges posed by the Pharisees, Sadducees, and scribes. He highlights how Jesus, through masterful responses, silenced their questions of unbelief, skepticism, and obligation, revealing the deeper truths of faith and love. Redpath underscores that while Jesus faced rejection and loneliness, he remained committed to his mission, ultimately demonstrating that love for God and neighbor is paramount. The sermon calls believers to reflect on their own responses to Jesus and the essence of their faith in light of his teachings.
Discern Your Culture
By Albert Mohler2.3K55:51CultureDEU 6:4PSA 110:1MAT 22:37MAT 22:46MRK 12:35LUK 10:27ROM 13:10In this sermon, the speaker emphasizes the importance of engaging with different cultures and understanding their language and symbols. He warns against making the mistake of assuming we can understand another culture by simply observing or briefly immersing ourselves in it. The speaker also highlights the dangers of being seduced by the culture we live in and emphasizes the need for discernment as Christians. He concludes by emphasizing the importance of engaging with culture for the glory of God and for the purpose of sharing the gospel.
(Genesis) - Part 15
By Zac Poonen1.8K1:00:20GEN 14:19GEN 15:1NUM 18:20PSA 110:1ISA 41:10HEB 3:13In this sermon, the preacher discusses the significance of Abraham's deep sleep and the covenant God made with him. He explains that just as God put Adam into a deep sleep and gave him something precious, God also put Abraham into a deep sleep and entered into a covenant with him. The preacher emphasizes that although it may seem like God is distant or forsaken, He is actually drawing near and entering into a covenant with us. He also highlights the importance of driving away the "birds of prey" that seek to interfere and ruin our fellowship with God. Additionally, the preacher connects this concept to the new covenant, explaining that we must take our position as strangers, servants, and sufferers in order to possess the promises of God. The sermon concludes with a beautiful picture of God passing between the broken pieces of an animal, symbolizing His willingness to lay down His life for us.
Joseph's Bones
By C.H. Spurgeon1.8K47:39GEN 50:24PSA 90:17PSA 110:1ISA 40:5HEB 11:22In this sermon, the speaker focuses on the words of Joseph on his deathbed and highlights the power of faith. The speaker emphasizes that Joseph's faith was firm in the fulfillment of God's covenant, even though he may not have known the specific details of how it would happen. The sermon also discusses the endurance of true faith under various tests, including worldly prosperity. The speaker encourages the audience to have faith in the future of the Church and the ultimate reign of Jesus Christ over all the earth. Additionally, the sermon concludes with the assurance of the resurrection and the hope of being reunited with God in the afterlife.
Grace & Peace
By Don McClure1.8K49:35PSA 34:20PSA 110:1ISA 52:13ZEC 11:12MAT 26:14MAT 26:59JHN 19:33ACT 1:9ROM 1:1In this sermon, the preacher discusses the events leading up to Jesus' crucifixion and resurrection. He highlights how Jesus was betrayed by a close friend for 30 pieces of silver, accused by false witnesses, and mocked and struck. Despite the suffering, Jesus' sacrifice was for the sins of the world. The preacher then reads from Romans 1:1-7, emphasizing that the gospel of Jesus Christ is not something new, but rather a fulfillment of what was promised by the prophets in the Holy Scriptures.
Abimelech
By Charles Alexander1.7K47:00Abimelech1SA 9:6PSA 2:1PSA 19:7PSA 23:1PSA 110:1PSA 119:130MAT 6:33In this sermon, the preacher discusses the anointing of Saul as the first king of Israel. Samuel, the prophet, pours the royal anointing oil on Saul's head, declaring him to be the deliverer of God's people. Samuel also gives Saul three signs to confirm his appointment as king. Saul, initially ignorant of divine ways, questions how they can approach a man of God without a gift. However, his servant suggests using a quarter shekel as a possible offering. The sermon also mentions another young man, David, who is composing the book of Psalms and laying the foundations of divine public praise. The preacher highlights the critical phase in Israel's history, as they are oppressed by the Philistines and forbidden from manufacturing weapons.
What Think You of Christ
By Chuck Smith1.4K32:05ChristPSA 2:1PSA 2:10PSA 110:1MAT 22:37MAT 22:42In this sermon, the speaker begins by quoting Psalm 2:9, which speaks of breaking the nations with a rod of iron and dashing them like a potter's vessel. The sermon emphasizes the importance of wisdom for kings and judges, urging them to serve the Lord with fear and rejoice with trembling. The speaker then encourages the audience to kiss the Son, referring to Jesus Christ, in order to avoid his anger and find blessedness by putting their trust in him. The sermon concludes with a prayer for the Holy Spirit to open minds and understanding to the truth of the word.
Yorrie Richard's Prayer Shed Part 2
By Yorrie Richards1.1K09:46PSA 110:1HEB 1:5
This sermon delves into a profound revelation from Hebrews chapter 1, where God the Father expresses His high regard for Jesus, affirming His divinity and eternal reign. Through a personal experience in a shed, the speaker highlights the importance of understanding the Father's perspective on the Son, emphasizing Jesus' role in creation and His unchanging nature. The sermon encourages listeners to meditate on the Old Testament verses referenced in Hebrews 1 to grasp the depth of God's declaration about Jesus.
Submission and Humility
By Paul Hershberger8651:03:41PSA 110:1MAT 3:17LUK 2:46ROM 7:18COL 3:201PE 5:5In this sermon, the speaker emphasizes the importance of submission and humility in our lives. He encourages listeners to set a standard of submission and humility from a young age, as it can be a foundation for a blessed and fruitful life. The speaker warns against self-will and the desire to do things our own way, as it can lead to the curse of God. He urges listeners to surrender their hearts to God and allow Him to cleanse and plow their hearts, leading to a deeper worship and freedom in their lives.
Before the Sanhedrin
By S. Lewis Johnson68350:11SanhedrinPSA 110:1MRK 14:53JHN 3:19In this sermon, the preacher discusses the concept of the kingdom of God and how it differs from the kingdom of men. He references the book of Daniel, specifically chapters 2 and 7, to explain the four great world empires and God's ultimate plan to bring in his kingdom. The sermon then shifts to the trial of Jesus Christ before the Sanhedrin, highlighting the irony and fulfillment of John 3:19. The trial is described as taking place in darkness and in a hurry, reflecting the condemnation of those who prefer darkness over light.
Shrewdness and Bitterness
By Robert B. Thompson57647:00PSA 5:7PSA 53:2PSA 110:1In this sermon, the preacher reflects on the difficulties of life and the struggles faced by people in the community. He observes the older individuals pushing shopping carts and describes their appearance as if they have been through a lot. He acknowledges that life can be so challenging that some people even contemplate suicide. However, the preacher emphasizes the importance of finding joy in the Lord and counting our blessings. He encourages the congregation to rejoice in God's mercy and to come together in prayer before worship services.
In the Day of God's Power
By Carter Conlon50540:40PSA 110:1PSA 110:3ISA 6:8JHN 1:11ROM 11:15This sermon from Psalms 110 titled 'In the Day of God's Power' emphasizes the willingness to embrace God's calling and power, recognizing divine intervention in times of weakness and the importance of being volunteers in God's work. The message highlights the prophetic nature of Psalms 110, pointing to Christ's ultimate victory and the need for believers to respond to God's call with faith and obedience.
Gospel Meetings s.h.c.- 10 What Think Ye of Christ
By Stan Ford47139:10PSA 110:1MAT 8:27MAT 22:41MRK 7:6LUK 7:16JHN 7:46HEB 9:14In this sermon, the preacher emphasizes the importance of turning to the Word of God and examining the teachings and preaching of Jesus. He encourages the audience to consider the purpose and passion behind Jesus' preaching and to reflect on their own response to his message. The preacher also highlights the urgency of accepting Jesus and warns that without taking the step towards him, one will perish. He concludes by mentioning the significance of the first question asked in the Bible and shares a personal story to illustrate the impact of encountering Jesus.
The Wisdom of the King
By Ken Baird40237:04EXO 3:6PSA 110:1MAT 22:41MRK 12:30In this sermon, the preacher focuses on the importance of loving God and loving our neighbors. He explains that the Ten Commandments were given by God to regulate the lives of the Israelites and to show them their sin, not to save them. The preacher emphasizes the perfection of the commandments and suggests that children should be taught them by heart. He also mentions a story from Mark chapter 12 where a man is deeply impressed by Jesus' answer about the greatest commandment. The preacher concludes by reminding the audience of the existence of God and the need to be prepared for the day of resurrection.
Because He Sat!
By Thaddeus Barnum36428:07Christian LifeEXO 17:8JOB 1:21PSA 110:1HAB 3:17MAT 26:64In this sermon, the speaker reflects on the tragic shooting that took place at a church in Charleston, emphasizing the church's response of forgiveness. The speaker highlights the belief that Jesus is the true king, and that no matter what happens, he is in control. The sermon encourages listeners to rely on Jesus in the face of challenges and to not isolate themselves, but rather to engage in prayer, reading the Bible, helping the poor, and forgiving others. The speaker concludes by reminding listeners that although the world may promise instability, the Lord reigns and offers a stable foundation that cannot be shaken.
(How to Understand the Kjv Bible) 24 Psalm 110
By Keith Simons2822:47KJV BibleUnderstanding ScriptureMessiah's ReignPSA 110:1Keith Simons explains Psalm 110, addressing the question of why the Messiah, as God's perfect king, is not ruling the world now. He emphasizes that the King James translators maintained the integrity of the Scriptures, believing in their divine preservation, and thus translated difficult passages literally. The psalm reveals that the Messiah is currently seated at God's right hand, ruling in the midst of His enemies while awaiting the time when all enemies will be defeated. Simons highlights the dual role of the Messiah as both king and priest, and the ultimate victory over evil forces that will come in the future. The sermon encourages listeners to understand the significance of the Messiah's current reign and the promise of His complete rule.
The Magnificence of Jesus in the Trinity
By Mike Bickle251:03:47The TrinityThe Deity of ChristGEN 1:26PSA 110:1MAT 28:19JHN 1:1JHN 10:30JHN 14:10JHN 17:212CO 13:14EPH 2:6COL 2:9Mike Bickle emphasizes the magnificence of Jesus within the context of the Trinity, explaining that the doctrine of the Trinity is essential for understanding our faith and salvation. He highlights the importance of recognizing Jesus as fully God and fully man, and warns against the heresies that seek to undermine this truth. Bickle also discusses the historical significance of figures like Athanasius and Augustine in defending the Trinity, and encourages believers to engage deeply with this mystery to enhance their worship and relationship with God. Ultimately, he calls for a response of awe and love towards Jesus, who desires a personal relationship with each of us.
Jesus: Our Victorious King and Sympathetic High Priest (Ps. 110)
By Mike Bickle211:05:07Intercession and AuthorityJesus as King and PriestPSA 110:1Mike Bickle emphasizes the dual role of Jesus as both our Victorious King and Sympathetic High Priest, as depicted in Psalm 110. He explains how Jesus rules from heaven through His people, who volunteer freely to extend His authority on earth, especially in times of spiritual awakening. Bickle highlights the significance of Jesus' priesthood, which provides intercession and mercy for believers, empowering them to face the challenges of the world. He also discusses the prophetic nature of Psalm 110, revealing the complexities of Jesus' divine and human nature, and the ultimate victory He will achieve over His enemies at His second coming. The sermon calls for a radical commitment to holiness and intercession, encouraging believers to participate in God's plan for the nations.
The Exalted One
By Arno Clemens Gaebelein0PSA 2:7PSA 110:1COL 1:15HEB 1:1HEB 1:31PE 2:24Arno Clemens Gaebelein preaches about the importance of exalting the glorious Person of our Lord Jesus Christ amidst the ongoing attacks on His authority and deity within Christendom. By examining the teachings in the first chapter of Hebrews, believers are reminded of the solid assurance that God has spoken through His Son, emphasizing the inseparable connection between the Old Testament Scriptures and the living Word, Jesus Christ. The chapter provides a profound description of our Lord in His eternal existence, incarnation, and resurrection, highlighting His role as the Creator, Redeemer, and the exalted One at the right hand of the Majesty on high, offering believers a foundation for faith and assurance of future glory.
Messiah's Victory Predicted and Desired
By Edward Payson0PSA 45:3PSA 110:1ISA 9:6HEB 4:12REV 19:11Edward Payson preaches about the psalmist's prayer to Jesus Christ, the great Captain of our salvation, to ride forth prosperously with truth, meekness, and righteousness. The psalmist addresses Christ as the Most Mighty, acknowledging His power as the Mighty God and Savior. The prayer emphasizes the importance of Christ wielding the sword of grace, being clothed in glory and majesty, and riding forth to conquer sinners with His all-conquering grace. The sermon highlights the imagery of Christ going forth in glory, subduing enemies, and bringing salvation to those wounded by His arrows of conviction.
Kiss the Son
By Thomas Watson0EXO 1:12PSA 2:12PSA 110:1PRO 1:26MAT 16:18JHN 5:221CO 16:21HEB 1:3HEB 10:31REV 1:5Thomas Watson preaches on the importance of kissing the Son, Jesus Christ, as a sign of adoration, subjection, and love. He emphasizes the futility of opposing Christ, highlighting that all power is given by Him and that those who resist Him will face His wrath. Watson explains that kissing the Son involves faith, love, and obedience, warning that those who disobey and dishonor Christ will face His judgment and wrath, while those who believe, love, and obey Him will receive His blessings and eternal life.
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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.
John Gill Bible Commentary
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.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
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).