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Psalms 110:4
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Summary
Commentary
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
The perpetuity of the priesthood, here asserted on God's oath, corresponds with that of the kingly office just explained. after the order-- (Heb 7:15) after the similitude of Melchisedek, is fully expounded by Paul, to denote not only perpetuity, appointment of God, and a royal priesthood, but also the absence of priestly descent and succession, and superiority to the Aaronic order.
John Gill Bible Commentary
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.
Tyndale Open Study Notes
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).
Psalms 110:4
God’s Faithful Messiah
3Your people shall be willing on Your day of battle. Arrayed in holy splendor, from the womb of the dawn, to You belongs the dew of Your youth. 4The LORD has sworn and will not change His mind: “You are a priest forever in the order of Melchizedek.”
- Scripture
- Sermons
- Commentary
Hebrews 7:1-10
By Don McClure1.1K34:44GEN 14:18PSA 110:4HEB 7:1In this sermon, the speaker begins by expressing gratitude for the blessings of life and the ultimate protector of our souls, Jesus Christ. The speaker then introduces the topic of the priesthood of Christ and how it is greater in order and ministered under a greater covenant. The speaker explains that the priesthood of Jesus is carried out in a greater sanctuary and emphasizes the importance of understanding this concept. The speaker also highlights the figure of Melchizedek and how the writer of Hebrews uses him to illustrate the superiority of Jesus over Aaron.
Hebrews 5 Lonsdale Square
By John Nelson Darby0ApostasyChrist's PriesthoodPSA 110:4MAT 7:22JHN 14:16GAL 3:5HEB 2:17HEB 4:15HEB 6:10HEB 10:14HEB 12:21JN 2:1John Nelson Darby discusses the role of Christ as High Priest, emphasizing that while He performed priestly duties, His work on the cross was foundational rather than intercessory. He explains that the high priest on the Day of Atonement represented the people, and Christ's role as both victim and priest was fulfilled at the cross. Darby clarifies that the priesthood of Christ is distinct from the Jewish priesthood, as He is a living priest in the order of Melchisedec, and that believers have a perfected conscience through His sacrifice. He warns against the dangers of apostasy and the importance of recognizing the Holy Spirit's presence in the church today.
Of the Priestly Office of Christ.
By John Gill0Atonement and SacrificeThe Priesthood of ChristPSA 110:4ISA 53:10ACT 2:23ROM 3:25EPH 1:71TI 2:5HEB 2:17HEB 9:14HEB 10:51PE 1:18John Gill expounds on the priestly office of Christ, emphasizing that His role as a priest was predetermined by God to serve as a propitiatory sacrifice for sin, fulfilling the requirements of divine justice. He highlights that Christ's priesthood is eternal and superior, established not through the law of Moses but through the order of Melchizedek, and that His sacrifice was unique, sufficient, and voluntary, offering redemption for His people. Gill also discusses the dual nature of Christ as both God and man, which qualifies Him to mediate and intercede for humanity, ultimately securing eternal salvation for those who believe.
David a Type of Christ.
By John Gill0Typology of ChristThe Last Words of David and Jesus2SA 23:1PSA 18:1PSA 22:1PSA 110:4ISA 11:1MAT 27:46LUK 23:34JHN 19:30ACT 5:31PHP 2:9John Gill preaches on how David serves as a type of Christ, emphasizing that David's last words were prophetic and foreshadowed the coming Messiah. He highlights David's humble beginnings as the son of Jesse, his anointing by God, and his exaltation to kingship, paralleling these aspects with the life and ministry of Jesus Christ. Gill draws attention to the significance of David's psalms, which not only reflect his own experiences but also point to the sufferings and glory of Christ. He encourages believers to cherish the last words of both David and Jesus, as they hold profound meaning for faith and salvation. Ultimately, Gill calls for a deeper appreciation of the psalms as they reveal the character and work of Christ.
Abram: The Friend of God
By William Kelly0GEN 14:18PSA 110:4HEB 5:5HEB 7:1HEB 7:11In this sermon, the preacher delves into the remarkable account of Abram and Melchizedek in Genesis 14, highlighting the significance of Abram's call to be a public witness for God and the mysterious appearance of Melchizedek as a royal priest. The preacher emphasizes the importance of faith, dependence on God, and the power of grace in Abram's actions, contrasting them with Lot's self-seeking decisions. The sermon explores the prophetic type of Melchizedek pointing to the greater priesthood of Jesus Christ, who is both King of Righteousness and King of Peace. The preacher also discusses the unique priesthood of Melchizedek, the superiority of Christ's priesthood over Aaron's, and the eternal nature of Christ's priesthood after the order of Melchizedek.
Through the Bible - Genesis 13-14
By Chuck Smith0Choices and ConsequencesFaithfulnessGEN 12:1GEN 13:1PSA 110:4PRO 14:12JHN 8:561CO 1:29HEB 7:1Chuck Smith discusses Genesis chapters 13 and 14, focusing on Abraham's return from Egypt and the subsequent separation from Lot due to their growing wealth. He emphasizes the importance of maintaining a strong relationship with God, as seen in Abraham's return to Bethel, a place of worship and remembrance of God's promises. The sermon highlights the dangers of worldly choices, illustrated by Lot's decision to settle near Sodom, and contrasts it with Abraham's faithfulness. Smith also introduces Melchizedek, a mysterious figure who blesses Abraham, symbolizing the superior priesthood of Christ. Ultimately, the message encourages believers to recognize God's blessings and avoid taking credit for His work in their lives.
A Great High-Priest - His All-Prevailing Intercession
By J.C. Philpot0PSA 110:4COL 2:14HEB 7:11JN 2:1REV 5:6REV 19:13J.C. Philpot delves into the sacred humanity of Jesus as a royal Priest after the order of Melchizedek, emphasizing His eternal priesthood, typified by Melchizedek's dual role as King of Salem and Priest of the most high God. Philpot explores the significance of Jesus' intercession in heaven, likening it to the high priest's role on the day of atonement, highlighting the connection between Christ's sacrifice on earth and His intercession in heaven. He underscores the power and prevalence of Jesus' intercession for believers, pointing to the efficacy of His atoning sacrifice and the sympathy of His loving heart as sources of encouragement and consolation.
Day 223, Hebrews 5
By David Servant0PSA 2:7PSA 110:4HEB 5:3HEB 5:7David Servant preaches about the transition from the old covenant priestly ministry to the new covenant established by Jesus Christ as the superior and perpetual High Priest. Jesus, being sinless, offered Himself as the perfect sacrifice for our sins, eliminating the need for continual animal sacrifices. The author of Hebrews highlights Jesus' qualifications as a high priest and references messianic psalms to show God's plan for the Messiah to be a priest forever after the order of Melchizedek. Jesus, through His suffering and obedience, became the ultimate source of eternal salvation for those who obey Him, emphasizing the correlation between holiness and heaven.
Genesis 14:1-24
By John Calvin0GEN 14:17GEN 14:22PSA 110:4HEB 7:1HEB 7:4JAS 5:12John Calvin expounds on the historical account of Abram's victory over the kings, emphasizing the divine intervention and protection granted to him as a chosen servant of God. The narrative showcases Abram's faith, courage, and integrity in refusing the spoils of war, attributing his success to God alone. Melchizedek's appearance as a priest and king foreshadows Christ's dual role as the eternal Priest and King, symbolizing the superiority of Christ's priesthood over the Levitical priesthood. Abram's oath to the king of Sodom reflects his commitment to honesty and righteousness, setting a standard of integrity for others to follow.
Christ a Priest After the Order of Melchizedek.
By John Gill0The Priesthood of ChristMelchizedek as a Type of ChristPSA 110:4ISA 9:6MAT 22:42JHN 14:27HEB 5:6HEB 7:3HEB 7:17HEB 7:21HEB 7:24REV 5:12John Gill expounds on Psalm 110:4, emphasizing that Christ is a priest forever after the order of Melchizedek, distinct from the Levitical priesthood due to its imperfections. He illustrates Melchizedek's significance as both king and priest, highlighting that Christ embodies these roles perfectly and eternally. Gill argues that Christ's priesthood is established by God's unchangeable oath, ensuring its everlasting nature and superiority over the Levitical order. He concludes by affirming the importance of recognizing Christ's unique priesthood and the blessings it brings to believers.
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
The perpetuity of the priesthood, here asserted on God's oath, corresponds with that of the kingly office just explained. after the order-- (Heb 7:15) after the similitude of Melchisedek, is fully expounded by Paul, to denote not only perpetuity, appointment of God, and a royal priesthood, but also the absence of priestly descent and succession, and superiority to the Aaronic order.
John Gill Bible Commentary
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.
Tyndale Open Study Notes
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).