Teks -- Psalms 110:1-7 (NET)

Psalm 110

110:1 A psalm of David. Here is the Lord’s proclamation to my lord: “Sit down at my right hand until I make your enemies your footstool!” 110:2 The Lord extends your dominion from Zion. Rule in the midst of your enemies! 110:3 Your people willingly follow you when you go into battle. On the holy hills at sunrise the dew of your youth belongs to you. 110:4 The Lord makes this promise on oath and will not revoke it: “You are an eternal priest after the pattern of Melchizedek.” 110:5 O sovereign Lord, at your right hand he strikes down kings in the day he unleashes his anger. 110:6 He executes judgment against the nations; he fills the valleys with corpses; he shatters their heads over the vast battlefield. 110:7 From the stream along the road he drinks; then he lifts up his head.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Psa 110:1 - The Lord

God the father.

Wesley: Psa 110:1 - Said

Decreed it from eternity, and in due time published this decree, and actually executed it; which he did when he raised up Christ from the dead, and brought him into his heavenly mansion.

Wesley: Psa 110:1 - Unto

Unto his son the Messiah, whom David designedly calls his Lord, to admonish the whole church, that although he was his son according to his human nature, yet he had an higher nature, and was also his Lord, as being God blessed for ever, and consequently Lord of all things. The Hebrew word Adon is one of God's titles, signifying his power and authority over all things, and therefore is most fitly given to the Messiah, to whom God hath delegated all his power Mat 28:18.

Wesley: Psa 110:1 - Sit

Now take thy rest and the possession of that sovereign kingdom and glory, which by right belongeth to thee; do thou rule with me with equal power and majesty, as thou art God; and with an authority and honour far above all creatures, as thou art man.

Wesley: Psa 110:1 - Make

By my almighty power communicated to thee as God by eternal generation, and vouchsafed to thee as mediator.

Wesley: Psa 110:1 - Enemies

All ungodly men, sin and death, and the devil.

Wesley: Psa 110:1 - Footstool

Thy slaves and vassals.

Wesley: Psa 110:2 - The rod

Thy strong or powerful rod, and the rod is put for his scepter, or kingly power: but as the kingdom of Christ is not carnal, but spiritual, so this scepter is nothing else but his word.

Wesley: Psa 110:2 - Zion

From Jerusalem.

Wesley: Psa 110:3 - People

Thy subjects, shall offer thee as their king and Lord, not oxen or sheep, but themselves, their souls and bodies, as living sacrifices, and as freewill-offerings, giving up themselves to the Lord, 2Co 8:5, to live to him, and to die for him.

Wesley: Psa 110:3 - The day

When thou shalt take into thy hands the rod of thy strength, and set up thy kingdom in the world.

Wesley: Psa 110:3 - In the beauties

Adorned with the beautiful and glorious robes of righteousness and true holiness.

Wesley: Psa 110:3 - The dew

That is, thy offspring (the members of the Christian church) shall be more numerous than the drops of the morning dew.

Wesley: Psa 110:4 - Sworn

That this priesthood might be made sure and irrevocable.

Wesley: Psa 110:5 - The Lord

God the son; the Lord, who is at thy right - hand.

Wesley: Psa 110:5 - Strike

Shall destroy all those kings who are obstinate enemies to him.

Wesley: Psa 110:6 - Judge

Condemn and punish them.

Wesley: Psa 110:6 - The places

Or, the place of battle.

Wesley: Psa 110:6 - Dead bodies

Of his enemies.

Wesley: Psa 110:6 - Heads

All those princes who oppose him. But this and the like passages are not to be understood grossly, but spiritually, according to the nature of Christ's kingdom.

Wesley: Psa 110:7 - Drink

He shall have a large portion of afflictions, while he is in the way or course of his life, before he comes to that honour of sitting at his father's right - hand. Waters in scripture frequently signify sufferings. To drink of them, signifies to feel or bear them.

Wesley: Psa 110:7 - Therefore

He shall be exalted to great glory and felicity.

JFB: Psa 110:1

The explicit application of this Psalm to our Saviour, by Him (Mat 22:42-45) and by the apostles (Act 2:34; 1Co 15:25; Heb 1:13), and their frequent reference to its language and purport (Eph 1:20-22; Phi 2:9-11; Heb 10:12-13), leave no doubt of its purely prophetic character. Not only was there nothing in the position or character, personal or official, of David or any other descendant, to justify a reference to either, but utter severance from the royal office of all priestly functions (so clearly assigned the subject of this Psalm) positively forbids such a reference. The Psalm celebrates the exaltation of Christ to the throne of an eternal and increasing kingdom, and a perpetual priesthood (Zec 6:13), involving the subjugation of His enemies and the multiplication of His subjects, and rendered infallibly certain by the word and oath of Almighty God. (Psa 110:1-7)

JFB: Psa 110:1 - The Lord said

Literally, "A saying of the Lord," (compare Psa 36:1), a formula, used in prophetic or other solemn or express declarations.

JFB: Psa 110:1 - my Lord

That the Jews understood this term to denote the Messiah their traditions show, and Christ's mode of arguing on such an assumption (Mat 22:44) also proves.

JFB: Psa 110:1 - Sit . . . at my right hand

Not only a mark of honor (1Ki 2:19), but also implied participation of power (Psa 45:9; Mar 16:19; Eph 1:20).

JFB: Psa 110:1 - Sit

As a king (Psa 29:10), though the position rather than posture is intimated (compare Act 7:55-56).

JFB: Psa 110:1 - until I make, &c.

The dominion of Christ over His enemies, as commissioned by God, and entrusted with all power (Mat 28:18) for their subjugation, will assuredly be established (1Co 15:24-28). This is neither His government as God, nor that which, as the incarnate Saviour, He exercises over His people, of whom He will ever be Head.

JFB: Psa 110:1 - thine enemies thy footstool

An expression taken from the custom of Eastern conquerors (compare Jos 10:24; Jdg 1:7) to signify a complete subjection.

JFB: Psa 110:2 - the rod of thy strength

The rod of correction (Isa 9:4; Isa 10:15; Jer 48:12), by which Thy strength will be known. This is His Word of truth (Isa 2:3; Isa 11:4), converting some and confounding others (compare 2Th 2:8).

JFB: Psa 110:2 - out of Zion

Or, the Church, in which God dwells by His Spirit, as once by a visible symbol in the tabernacle on Zion (compare Psa 2:6).

JFB: Psa 110:2 - rule thou, &c.

Over enemies now conquered.

JFB: Psa 110:2 - in the midst

Once set upon, as by ferocious beasts (Psa 22:16), now humbly, though reluctantly, confessed as Lord (Phi 2:10-11).

JFB: Psa 110:3 - Thy people . . . willing

Literally, "Thy people (are) free will offerings"; for such is the proper rendering of the word "willing," which is a plural noun, and not an adjective (compare Exo 25:2; Psa 54:6), also a similar form (Jdg 5:2-9).

JFB: Psa 110:3 - in the day of thy power

Thy people freely offer themselves (Rom 12:1) in Thy service, enlisting under Thy banner.

JFB: Psa 110:3 - in the beauties of holiness

Either as in Psa 29:2, the loveliness of a spiritual worship, of which the temple service, in all its material splendors, was but a type; or more probably, the appearance of the worshippers, who, in this spiritual kingdom, are a nation of kings and priests (1Pe 2:9; Rev 1:5), attending this Priest and King, clothed in those eminent graces which the beautiful vestments of the Aaronic priests (Lev 16:4) typified. The last very obscure clause--

JFB: Psa 110:3 - from the womb . . . youth

May, according to this view, be thus explained: The word "youth" denotes a period of life distinguished for strength and activity (compare Ecc 11:9) --the "dew" is a constant emblem of whatever is refreshing and strengthening (Pro 19:12; Hos 14:5). The Messiah, then, as leading His people, is represented as continually in the vigor of youth, refreshed and strengthened by the early dew of God's grace and Spirit. Thus the phrase corresponds as a member of a parallelism with "the day of thy power" in the first clause. "In the beauties of holiness" belongs to this latter clause, corresponding to "Thy people" in the first, and the colon after "morning" is omitted. Others prefer: Thy youth, or youthful vigor, or body, shall be constantly refreshed by successive accessions of people as dew from the early morning; and this accords with the New Testament idea that the Church is Christ's body (compare Mic 5:7).

JFB: Psa 110:4

The perpetuity of the priesthood, here asserted on God's oath, corresponds with that of the kingly office just explained.

JFB: Psa 110:4 - 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.

JFB: Psa 110:5 - at thy right hand

As Psa 109:31, upholding and aiding, which is not inconsistent with Psa 110:1, where the figure denotes participation of power, for here He is presented in another aspect, as a warrior going against enemies, and sustained by God.

JFB: Psa 110:5 - strike through

Smite or crush.

JFB: Psa 110:5 - kings

Not common men, but their rulers, and so all under them (Psa 2:2, Psa 2:10).

JFB: Psa 110:6

The person is again changed. The Messiah's conquests are described, though His work and God's are the same. As after a battle, whose field is strewn with corpses, the conqueror ascends the seat of empire, so shall He "judge," or "rule," among many nations, and subdue

JFB: Psa 110:6 - the head

Or (as used collectively for "many") "the heads," over many lands.

JFB: Psa 110:6 - wound

Literally, "smite," or "crush" (compare Psa 110:5).

JFB: Psa 110:7

As a conqueror, "faint, yet pursuing" [Jdg 8:4], He shall be refreshed by the brook in the way, and pursue to completion His divine and glorious triumphs.

Clarke: Psa 110:1 - The Lord said unto my Lord

The Lord said unto my Lord - Jehovah said unto my Adoni. That David’ s Lord is the Messiah, is confirmed by our Lord himself and by the apostles Peter and Paul, as we have already seen

Clarke: Psa 110:1 - Sit thou at my right hand

Sit thou at my right hand - This implies the possession of the utmost confidence, power, and preeminence

Clarke: Psa 110:1 - Until I make thine enemies

Until I make thine enemies - Jesus shall reign till all his enemies are subdued under him. Jesus Christ, as God, ever dwelt in the fullness of the Godhead; but it was as God-man that, after his resurrection, he was raised to the right hand of the Majesty on high, ever to appear in the presence of God for us.

Clarke: Psa 110:2 - The rod of thy strength

The rod of thy strength - The Gospel - the doctrine of Christ crucified; which is the powerful scepter of the Lord that bought us, is quick and powerful, sharper than any two-edged sword; and is the power of God to salvation to all them that believe

The kingdom of our Lord was to be founded in Zion, and thence, by gradual conquests, to be extended over the whole earth. It was in Zion the preaching of the Gospel first began; and it is by the Gospel that Christ rules, even in the midst of his enemies; for the Gospel extends a moralizing influence over multitudes who do not receive it to their salvation.

Clarke: Psa 110:3 - Thy people shall be willing in the day of thy power

Thy people shall be willing in the day of thy power - This verse has been wofully perverted. It has been supposed to point out the irresistible operation of the grace of God on the souls of the elect, thereby making them willing to receive Christ as their Savior. Now, whether this doctrine be true or false it is not in this text, nor can it receive the smallest countenance from it. There has been much spoken against the doctrine of what is called free will by persons who seem not to have understood the term. Will is a free principle. Free will is as absurd as bound will, it is not will if it be not free; and if it be bound it is no will. Volition is essential to the being of the soul, and to all rational and intellectual beings. This is the most essential discrimination between matter and spirit. Matter can have no choice; Spirit has. Ratiocination is essential to intellect; and from these volition is inseparable. God uniformly treats man as a free agent; and on this principle the whole of Divine revelation is constructed, as is also the doctrine of future rewards and punishments. If man be forced to believe, he believes not at all; it is the forcing power that believes, not the machine forced. If he be forced to obey, it is the forcing power that obeys; and he, as a machine, shows only the effect of this irresistible force. If man be incapable of willing good, and nilling evil, he is incapable of being saved as a rational being; and if he acts only under an overwhelming compulsion, he is as incapable of being damned. In short, this doctrine reduces him either to a punctum stans, which by the vis inertiae is incapable of being moved but as acted upon by foreign influence; or, as an intellectual being, to nonentity. "But if the text supports the doctrine laid upon it, vain are all these reasonings."Granted. Let us examine the text. The Hebrew words are the following: עמך נדבת ביום חילך ammecha nedaboth beyom cheylecha , which literally translated are, Thy princely people, or free people, in the day of thy power; and are thus paraphrased by the Chaldee: "Thy people, O house of Israel, who willingly labor in the law, thou shalt be helped by them in the day that thou goest to battle.

The Syriac has: "This praiseworthy people in the day of thy power.

The Vulgate: "With thee is the principle or origin ( principium ) in the day of thy power."And this is referred, by its interpreters, to the Godhead of Christ; and they illustrate it by Joh 1:1 : In principio erat Verbum , "In the beginning was the Word.

The Septuagint is the same; and they use the word as St. John has it in the Greek text: Μετα σου ἡ αρχη εν ἡμερᾳ της δυναμεως σου· "With thee is the Arche, or principle, in the day of thy power.

The Ethiopic is the same; and the Arabic nearly so, but rather more express: "The government, riasat , exists with thee in the day of thy power.

The Anglo-Saxon, "With thee the principle in day of thy greatness.

The old Psalter, With the begynnyngs in day of thi vertu . Which it thus paraphrases: "I, the fader begynnyng with the, begynnyng I and thou, an begynnyng of al thyng in day of thi vertu.

Coverdale thus: "In the day of thy power shal my people offre the free-will offeringes with a holy worship."So Tindal, Cardmarden, Beck, and the Liturgic Version

The Bible printed by Barker, the king’ s printer, 4th. Lond. 1615, renders the whole verse thus: "Thy people shall come willingly at the time of assembling thine army in the holy beauty; the youth of thy womb shall be as the morning dew.

By the authors of the Universal History, vol. iii., p. 223, the whole passage is thus explained: "The Lord shall send the rod, or scepter, of thy power out of Sion,"i.e., out of the tribe of Judah: compare Gen 49:20, and Psa 78:68. "Rule thou over thy free-will people;"for none, but such are fit to be Christ’ s subjects: see Mat 11:29. "In the midst of thine enemies,"Jews and heathens; or, in a spiritual sense, the world, the flesh, and the devil. "In the day of thy power,"i.e., when all power shall be given him, both in heaven and earth; Mat 28:18. "In the beauties of holiness,"which is the peculiar characteristic of Christ’ s reign, and of his religion

None of the ancient Versions, nor of our modern translations, give any sense to the words that countenances the doctrine above referred to; it merely expresses the character of the people who shall constitute the kingdom of Christ. נדב nadab signifies to be free, liberal, willing, noble; and especially liberality in bringing offerings to the Lord, Exo 25:2; Exo 35:21, Exo 35:29. And נדיב nadib signifies a nobleman, a prince, Job 21:8; and also liberality. נדבה nedabah signifies a free-will offering - an offering made by superabundant gratitude; one not commanded: see Exo 36:3; Lev 7:16, and elsewhere. Now the עם נדבות am nedaboth is the people of liberality - the princely, noble, and generous people; Christ’ s real subjects; his own children, who form his Church, and are the salt of the world; the bountiful people, who live only to get good from God that they may do good to man. Is there, has there ever been, any religion under heaven that has produced the liberality, the kindness, the charity, that characterize Christianity? Well may the followers of Christ be termed the am nedaboth - the cheerfully beneficent people. They hear his call, come freely, stay willingly, act nobly, live purely, and obey cheerfully

The day of Christ’ s power is the time of the Gospel, the reign of the Holy Spirit in the souls of his people. Whenever and wherever the Gospel is preached in sincerity and purity, then and there is the day or time of Christ’ s power. It is the time of his exaltation. The days of his flesh were the days of his weakness; the time of his exaltation is the day of his power

Clarke: Psa 110:3 - In the beauties of holiness

In the beauties of holiness - בהדרי קדש behadrey kodesh , "In the splendid garments of holiness."An allusion to the beautiful garments of the high priest. Whatever is intended or expressed by superb garments, they possess, in holiness of heart and life, indicative of their Divine birth, noble dispositions, courage, etc. Their garb is such as becomes the children of so great a King. Or, They shall appear on the mountains of holiness, bringing glad tidings to Zion

Clarke: Psa 110:3 - From the womb of the morning

From the womb of the morning - As the dew flows from the womb of the morning, so shall all the godly from thee. They are the dew of thy youth; they are the offspring of thy own nativity. As the human nature of our Lord was begotten by the creative energy of God in the womb of the Virgin; so the followers of God are born, not of blood, nor of the will of the flesh, but by the Divine Spirit

Clarke: Psa 110:3 - Youth may be put here, not only for young men, but for soldiers;

Youth may be put here, not only for young men, but for soldiers; - so the Trojana juventus "the Trojan troops,"or soldiers, in Virgil, Aen. 1: ver. 467; - and for persons, courageous, heroic, strong, active, and vigorous. Such were the apostles, and first preachers of the Gospel; and, indeed, all genuine Christians. They may be fully compared to dew, for the following reasons: -

1.    Like dew, they had their origin from heaven

2.    Like dew, they fructified the earth

3.    Like dew, they were innumerable

4.    Like dew, they were diffused over the earth

5.    Like dew, they came from the morning; the dawn, the beginning of the Gospel day of salvation

1.    As the morning arises in the East, and the sun, which produces it, proceeds to the West; so was the coming of the Son of man, and of his disciples and apostles

2.    They began in the East - Asia Proper and Asia Minor; and shone unto the West - Europe, America, etc. Scarcely any part of the world has been hidden from the bright and enlivening power of the Sun of Righteousness; and now this glorious sun is walking in the greatness of its strength

Saw ye not the cloud arise

Little as a human hand

Now it spreads along the skies

Hangs o’ er all the thirsty land

Lo, the promise of a showe

Drops already from above

But the Lord will shortly pou

All the spirit of his love

The heavenly dew is dropping every where from the womb of the morning; and all the ends of the earth are about to see the salvation of God.

Clarke: Psa 110:4 - The Lord hath sworn

The Lord hath sworn - Has most firmly purposed, and will most certainly perform it, feeling himself bound by his purpose, as an honest man would by his oath

Clarke: Psa 110:4 - And will not repent

And will not repent - Will never change this purpose; it is perfectly without condition, and without contingency. Nothing is left here to the will of man or angel. Christ shall be incarnated, and the Gospel of his salvation shall be preached over the whole earth. This is an irresistible decree of that God who loves mankind

Clarke: Psa 110:4 - Thou art a priest for ever

Thou art a priest for ever - The word כהן cohen signifies, not only a priest, but also a prince; as, in the patriarchal times, most heads of families had and exercised both political and sacerdotal authority over all their descendants. Every priest had a threefold office

1.    He was an instructor of the family or tribe over which he presided

2.    He offered sacrifices for the sins of the people, to reconcile them to God, and give them access to his presence

3.    He was their mediator, and interceded for them. So is Christ, the grand, the universal Instructor, by his word and Spirit; the Lamb of God, who, by his sacrificial offering of himself, takes away the sin of the world, and still continues to exhibit himself before the throne in his sacrificial character; and also the great Mediator between God and man: and in these characters he is a Priest for ever. He will instruct, apply the sacrificial offering, and intercede for man, till time shall be no more

Clarke: Psa 110:4 - After the order of Melchizedek

After the order of Melchizedek - For the elucidation of this point, the reader is requested to refer to the notes on Gen 14:18, Gen 14:19, and to the observations at the end of that chapter, where the subject, relative to the person, name, and office of this ancient king, is fully discussed; and it will be necessary to read that note, etc., as if appended to this place

Melchizedek was king of Salem, that is, king of Jerusalem; for Salem was its ancient name: but שלם salem signifies peace, and צדק tsedek , righteousness. Christ is styled the Prince of peace; and he is the king that rules in the empire of righteousness; and all peace and righteousness proceed from him, Heb 7:2

He is priest after the order of Melchizedek - after his pattern; in the same kind or manner of way in which this ancient king was priest

Calmet properly observes that there were three orders of priesthood

1.    That of royalty. All ancient kings being, in virture of their office, priests also. This seems to have been considered as the natural right of royalty, as it obtained in almost every nation of the earth, from the beginning of the world down to the end of the Roman empire

2.    That of the first-born. This right appertained naturally to Reuben, as the first-born in the family of Jacob

3.    That of the Levites, instituted by God himself, and taken from Reuben, because of his transgression. The Levitical priesthood ended with the Jewish polity; and that also of the first-born, which had been absorbed in it

This order, therefore, was not perpetual; it was intended to last only for a time. But that of royalty is perpetual, though not now in general use, because founded in what is called natural right. It is, therefore, according to this most ancient order, that Christ is a Priest for ever. The kings of England as heads of the Church appointing all bishops, continue to assume, in a certain way, this original right

Melchizedek is said to be "without father without mother, without beginning of days, or end of life."We have no account of his parents; nothing of his birth; nothing of his death. Christ, as to his Divine nature, is without father or mother, and without beginning of days; nor can he have any end. Other priests could not continue by reason of death; but he is the Eternal, he cannot die, and therefore can have no successor: "He is a priest For Ever."Therefore, as Melchizedek was a priest and a king, and had no successor, so shall Christ be: of the increase and government of his kingdom there shall be no end

Melchizedek was priest of the Most High God; and consequently not of one people or nation, but of the universe. Aaron was priest of one people, and for a time only; Jesus is priest of all mankind, and for ever. He tasted death for every man; he is the King eternal; he has the keys of hell and of death. As God is the King and Governor of all human beings, Christ, being the priest of the Most High God, must also be the priest for and over all whom this most high God made and governs; and therefore he is the priest, the atoning sacrifice, of the whole human race. In this the main similitude consists between the order of Melchizedek and that of Christ.

Clarke: Psa 110:5 - The Lord at thy right hand

The Lord at thy right hand - Here Venema thinks the Psalm speaks of David. As Jesus is at the right hand of God, so he will be at thy hand, giving thee all the support and comfort requisite

Clarke: Psa 110:5 - Shall strike through kings

Shall strike through kings - As he did in the case of Abraham, Genesis 14:1-16, (for to this there seems to be an allusion), where he smote four kings, and filled the pits with the dead bodies of their troops. That the allusion is to the above transaction seems the most probable because in the same chapter, where the defeat of the four kings is mentioned, we have the account of Melehizedek coming to meet Abraham, and receiving the tenth of the spoils.

Clarke: Psa 110:6 - He shall judge among the heathen

He shall judge among the heathen - David shall greatly extend his dominion, and rule over the Idumeans, Moabites, Philistines, etc

Clarke: Psa 110:6 - He shall fill - with the dead bodies

He shall fill - with the dead bodies - He shall fill pits - make heaps of slain; there shall be an immense slaughter among his enemies

Clarke: Psa 110:6 - He shall wound the heads

He shall wound the heads - He shall so bring down the power of all the neighboring kings, as to cause them to acknowledge him as their lord, and pay him tribute.

Clarke: Psa 110:7 - He shall drink of the brook in the way

He shall drink of the brook in the way - He shall have sore travail, and but little ease and refreshment: but he shall still go on from conquering to conquer

Clarke: Psa 110:7 - Therefore shall he lift up the head

Therefore shall he lift up the head - Or his head. He shall succeed in all his enterprises, and at last be peaceably settled in his ample dominions

But these verses, as well as the former, may be applied to our Lord. The fifth verse may be an address to Jehovah: Adonai at thy right hand, O Jehovah, shall smite kings - bring down all powers hostile to his empire, in the day of his wrath - when, after having borne long, he arises and shakes terribly the rulers of the earth

Clarke: Psa 110:7 - Psa 110:6 He shall judge, give laws, among the heathen

Psa 110:6 He shall judge, give laws, among the heathen - send his Gospel to the whole Gentile world. He shall fill the field of battle with the dead bodies of the slain, who had resisted his empire, and would not have him to reign over them

Clarke: Psa 110:7 - He shall wound the heads over many countries

He shall wound the heads over many countries - This must be spoken against some person possessing a very extensive sway. Perhaps Antichrist is meant; he who has so many countries under his spiritual domination. Christ shall destroy every person, and every thing, which opposes the universal spread of his own empire. He will be a King, as well as a Priest for ever

Clarke: Psa 110:7 - Psa 110:7 He shall drink of the brook - he shall suffer sorely, and even die in the struggle: but in that death his enemies shall all perish; and he shall lift up the head

Psa 110:7 He shall drink of the brook - he shall suffer sorely, and even die in the struggle: but in that death his enemies shall all perish; and he shall lift up the head - he shall rise again from the dead, possessing all power in heaven and earth, ascend to the throne of glory, and reign till time shall be no more. He must suffer and die, in order to have the triumphs already mentioned

While all have acknowledged that this Psalm is of the utmost importance, and that it speaks of Christ’ s priesthood and victories, it is amazing how various the interpretations are which are given of different passages. I have endeavored to give the general sense in the preceding notes, and to explain all the particular expressions that have been thought most difficult: and by giving the various readings from the MSS., have left it to the learned reader to make farther improvements

It has, however, long appeared to me that there is a key by which all the difficulties in the Psalm may be unlocked. As this has not been suggested by any other, as far as I know, I shall without apology lay it before the reader: -

The hundred and tenth Psalm is a War Song, and every phrase and term in it is Military

1.    In the first place may be considered here the proclamation of the Divine purpose relative to the sacerdotal, prophetic, and regal offices of the Lord Jesus Christ: "Jehovah said unto my Lord, Sit Thou on My Right Hand.

2.    A grievous battle, and consequent victory over the enemy, foretold: I Will Make Thine Enemies the Footstool to Thy Feet, Psa 110:1

3.    The ensign displayed: "The Lord Shall Send Forth the Rod of Thy Strength; the pole on which the banner shall be displayed, at the head of his strength - his numerous and powerful forces

4.    The inscription, device, or motto on this ensign: "Rule Thou in the Midst of Thine Enemies,"Psa 110:2

5.    The muster of the troops. A host of bold spirited volunteers; not mercenaries, neither kidnapped nor impressed; but עם נדבות am nedaboth , a volunteer people; high-born, loyal subjects; veteran soldiers; every man bringing gifts to his General and King

6.    The regimentals or uniform in which they shall appear: "The Beauties of Holiness; הדרי קדש hadrey kodesh , the splendid garments of holiness. The apparel showing the richness of the King, and the worth and order of the soldiers; every man being determined to do his duty, and feeling assured of conquest. The Lacedaemonian soldiers were clothed in scarlet; and never went to battle without crowns and garlands upon their heads, being always sure of victory. Potter’ s Ant., vol. ii., p. 55

7.    The number of the troops: They Shall Be As the Drops of Dew at Break of Day: - innumerable; and this shall be in consequence ילדתך yalduthecha , of thy nativity-the manifestation of Jesus. Thou shalt be born unto men; They shall be born of thy Spirit, Psa 110:3

8.    The title of the commander: "Thou Art a Priest," כהן cohen , a Priest and a Prince. So was Agamemnon in Homer, and Aeneas in Virgil. Both were princes; both were priests and both were heroes

9.    The perpetuity of this office: "For Ever;" לעולם Ieolam , for futurity - for all time - till the earth and the heavens are no more

10.    The resolution of setting up such a Priest and lying, and levying such an army: According to the Order of Melchizedek. The Commander, muster, and establishment of the corps shall be according to the plan of that ancient king and priest; or, translating the words literally, על דברתי מלכי צדק al dabarti malki tsedek , all shall be executed as I have spoken to my righteous king; I have sworn, and will not change my purpose. All my purposes shall be fulfilled. This speaking may refer to the purpose, Psa 110:1, confirmed by an oath, Psa 110:4

11.    Victory gained: Adonai at Thy Right Hand Hath Transfixed ( מחץ machats ) Kings in the Day of His Wrath, i.e., of battle and victory. Jesus, the Almighty King and Conqueror, fights and gains his battles, while sitting at the right hand of the Majesty on high, Psa 110:5

12.    Judgment instituted and executed: "He Shall Judge Among the Heathen," בגים baggoyim , among the nations. He shall bring forth, judge, and condemn his enemies; and he shall fill pits with the bodies of executed criminals, Psa 110:6

13.    False religion, supporting itself by the secular arm under the name of true religion, shall be destroyed. מחץ ראש על ארץ רבה machats rosh al erets rabbah ; "He smites the head that is over an extensive land"or country. The priesthood that is not according to the order of Melchizedek shall be destroyed; and all government that is not according to him who is the eternal King and Priest, shall be brought down and annihilated. Who is this great Head? this usurping power? this antichristian authority? Let the Italian archbishop answer, Psa 110:6

14.    Refreshment and rest, the fruits of the victories which have been gained: "He Shall Drink of the Brook in the Way; Therefore, Shall He Lift Up the Head."He and his victorious army, having defeated and pursued his enemies, and being spent with fatigue and thirst, are refreshed by drinking from a rivulet providentially met with in the way. But the rout being now complete and final

15.    The emperor is proclaimed and triumphs: God lifts up the Head, - ראש rosh , the Chief, the Captain; as the word often means. Jesus, the Captain of our salvation, has a complete triumph; eternal peace and tranquillity are established. The Messiah is all in all - the last enemy, Death, is destroyed. Jesus, having overcome, has sat down with the Father upon his throne; and his soldiers, having also overcome through the blood of the Lamb, seated with him on the same throne, are for ever with the Lord. They see him as he is; and eternally contemplate and enjoy his glory: -

"Far from a world of grief and sin

With God eternally shut in.

Hallelujah! The Lord God Omnipotent reigneth! Amen, Amen

Calvin: Psa 110:1 - Jehovah said to my Lord // Until I make thine enemies thy footstool

1.Jehovah said to my Lord ³²⁰ What is here stated might to some extent be applied to the person of David, inasmuch as he neither ascended the royal throne illegally, nor did he find his way to it by nefarious artifices, nor was he raised to it by the fickle suffrages of the people, but it was by the direct authority of God that he reigned over Israel. It may be justly affirmed of all the kings of the earth, that they have been placed upon their thrones by the hand of God, for the kingdoms of this world are appointed by the decree of heaven, and “there is no power but of God,” (Rom 13:1) Besides, as this kingdom was altogether peculiar, it was the design of David to make a distinction between it and all other kingdoms. God indeed invests kings with authority, but they are not consecrated as David was, that like him, in consequence of the holy anointing oil, they might be elevated to the rank of Christ’s vicegerents. In the eighty-second psalm they are called gods, because by the will of God they hold their position, and in some respects are his representatives, (all power being lodged in him;) but they are not clothed with that sacred majesty by which David was honored to be a type of God’s only begotten Son. Moreover, he justly observes that the kingdom was conferred upon him in a totally different manner from other earthly kings, who, while they acknowledge that it is by the grace of God they reign, yet, at the same time, do not consider that they are sustained by his power, but, on the contrary, imagine that they reign either by their own policy, by hereditary right, or by the kindness of fortune; and, therefore, in so far as it respects themselves, it must be affirmed, that they have no legitimate title to reign. And since they do not recognize the hand of God in what they derive from him, his command cannot be properly addressed to them. David, who was well aware that he was anointed by God to be king over Israel, and who maintained an obscure and retired position until summoned to assume the reins of government, shows good cause why he is not to be classed with the ordinary kings of the earth; meaning that he reigned by a Divine right. That the whole of what is stated in this verse cannot be entirely and exclusively applied to David, is very obvious from Christ’s reply to the Pharisees, (Mat 22:44) They having said that Christ was to be the son of David, he saith unto them, “How then doth David himself call him Lord?”

The objection started by the Jews, that Christ’s reply was captious, is entirely frivolous, because David does not speak in his own name, but in that of the people. This objection is easily repelled. For even granting that this psalm was penned in name of the whole Church, yet as David himself constituted one of the number of the godly, and was a member of the body under the same head, he could not separate himself from that class, or be dissevered from this head; what is more, he could not compose this psalm for others without, at the same time, taking part with them in it. There is besides another thing deserving of notice, the assumption of the principle or maxim then generally admitted, that David spake by the spirit of prophecy, and consequently prophesied of the future reign of Christ. This principle of interpretation being admitted, it is plainly to be inferred that he had a reference to Christ’s future manifestation in the flesh, because he is the sole and supreme Head of the Church. From which it also follows, that there is something in Christ more excellent than his humanity, on account of which he is called the Lord of David his father. This view is strengthened by what is stated in the second clause of the verse. Earthly kings may indeed be said to sit at God’s right hand, inasmuch as they reign by his authority; here, however, something more lofty is expressed, in that one king is chosen in a peculiar manner, and elevated to the rank of power and dignity next to God, of which dignity the twilight only appeared in David, while in Christ it shone forth in meridian splendor. And as God’s right hand is elevated far above all angels, it follows that he who is seated there is exalted above all creatures. We will not maintain that angels were brought down from their high estate to be put in subjection to David. What, then, is the result, but that by the spirit of prophecy Christ’s throne is exalted far above all principalities in heavenly places? The simile is borrowed from what is customary among earthly kings, that the person who is seated at his right hand is said to be next to him, and hence the Son, by whom the Father governs the world, is by this session represented as metaphorically invested with supreme dominion.

Until I make thine enemies thy footstool ³²¹ By these words the prophet affirms that Christ would subdue all the opposition which his enemies in their tumultuous rage might employ for the subversion of his kingdom. At the same time, he intimates that the kingdom of Christ would never enjoy tranquillity until he had conquered his numerous and formidable enemies. And even should the whole world direct their machinations to the overthrow of Christ’s royal throne, David here declares that it would remain unmoved and unmoveable, while all they who rise up against it shall be ruined. From this let us learn that, however numerous those enemies may be who conspire against the Son of God, and attempt the subversion of his kingdom, all will be unavailing, for they shall never prevail against God’s immutable purpose, but, on the contrary, they shall, by the greatness of his power, be laid prostrate at Christ’s feet. And as this prediction will not be accomplished before the last day, it must be that the kingdom of Christ will be assailed by many enemies from time to time until the end of the world; and thus by-and-bye it is said, rule thou in the midst of thine enemies The particle until does not refer to that which may happen after the complete carnage of the enemies of Christ. ³²² Paul certainly declares that he will then deliver up the kingdom to God, even the Father, which he received from him, (1Co 15:24;) but we are not to take these words as denoting that he shall cease to reign, and become, as it were, a private individual; we are to regard them as describing the manner of his reign, that is, that his Divine majesty will be more conspicuous. Moreover, in this passage he is speaking solely of the reprobate who fall under Christ’s feet to their own ruin and destruction. All mankind are naturally opposed to Christ, and hence it is, that ere they be brought to yield a willing obedience to him, they must be subdued and humbled. This he does with regard to some of them whom he afterwards makes partakers with him in his glory; while he casts off others, so that they may remain for ever in their lost state.

Calvin: Psa 110:2 - Jehovah shall send out of Zion the scepter of thy power

2.Jehovah shall send out of Zion the scepter of thy power The Psalmist not only confirms, in different terms, what he stated above, but also adds, that Christ’s kingdom shall be vastly extended, because God would make his scepter stretch far and wide. David did indeed render not a few of the surrounding nations tributaries to him, but still his kingdom, when contrasted with other monarchies, was always confined within narrow limits. There is in the words an implied contrast, as if he had said, that Christ should not reign as King upon mount Zion only, because God would cause his power to extend to the remotest regions of the earth. And for this reason it is denominated the scepter of his power, ³²³ and how astonishing was it, that though the whole world was leagued in opposition to Christ’s kingdom, it yet continued to spread and prosper. In a word, David here animates the hearts of the godly against being dispirited by the foolhardy attempts on the part of those who presume to introduce discord and disorder into the kingdom of Christ; for he shows them that God will put forth his invincible power for the maintaining of the glory of his sacred throne. What time, then, our minds are agitated by various commotions, let us learn confidently to repose on this support, that however much the world may rage against Christ, it will never be able to hurl him from the right hand of the Father. Moreover, as he does not reign on his own account, but for our salvation, we may rest assured that we will be protected and preserved from all ills under the guardianship of this invincible King. Doubtless our condition in this world is connected with many hardships; but as it is the will of God that Christ’s kingdom should be encompassed with many enemies, and that too with the design of keeping us in a state of constant warfare, it becomes us to exercise patience and meekness; and assured of God’s aid, boldly to set at nought the rage of the whole world. From this passage we are instructed as to the calling of the Gentiles. Because, if God had not told us in this place respecting the extension of Christ’s kingdom, we would not this day have been classed among his people. But as the wall is broken down, (Eph 2:14) and the gospel promulgated, we have been gathered together into the body of the Church, and Christ’s power is put forth to uphold and defend us.

Calvin: Psa 110:3 - Thy people shall come // Out of the womb of the morning,

3.Thy people shall come ³²⁴ In this verse the Psalmist sets forth the honors of Christ’s kingdom in relation to the number of his subjects, and their prompt and cheerful obedience to his commands. The Hebrew term, which he employs, frequently denotes voluntary oblations; but, in the present case, it refers to the chosen people, those who are truly Christ’s flock; declaring that they shall be a willing people, spontaneously and cheerfully consecrating themselves to his service. At the time of the assembling of thine army, that is to say, as often as there shall be a convening of solemn and lawful assemblies, or the king shall desire an account of his people; which may be expressed in French, au jour des montres, — in the day of the review. Others render it, in the day of thy power; ³²⁵ but the former is preferable, for when Christ shall wish to assemble his people, immediately they will yield a prompt obedience, without being forcibly constrained to it. Moreover, for the purpose of assuring us that this, in preference to all other kingdoms, was set apart by God for his peculiar services, it is added, the beauties or honors of holiness, thereby intimating, that all who become Christ’s subjects will not approach him as they would do an earthly king, but as they would come into the presence of God himself, their sole aim being to serve God.

Out of the womb of the morning, ³²⁶ etc. It would not be for edification to recount all the interpretations which have been given of this clause, for when I have established its true and natural import, it would be quite superfluous to enter upon a refutation of others. There does not, indeed, appear to me any reason to doubt that, in this place, David extols the Divine favor displayed in increasing the number of Christ’s people; and hence, in consequence of their extraordinary increase, he compares the youth or race which would be born to him to the dew. ³²⁷ As men are struck with astonishment at seeing the earth moistened and refreshed with dew, though its descent be imperceptible, even so, David declares that an innumerable offspring shall be born to Christ, who shall be spread over the whole earth. The youth, therefore, which, like the dew-drops, are innumerable, are here designated the dew of childhood or of youth The Hebrew term, ילדות , yalduth, is used as a collective noun, that is, a noun which does not point out a single individual only, but a community or society. ³²⁸ Should any wish to attach a more definite and distinct signification to the term, he may do so in the following manner: That an offspring, innumerable as the dew-drops of the morning, shall issue from his womb. The testimony of experience proves that there was good reason for uttering this prediction. The multitude who, in so short a time, have been gathered together and subjected to Christ’s sway, is incredible; the more so, as this has been accomplished by the sound of the Gospel alone, and that, too, in spite of the formidable opposition of the whole world. Besides, it is not surprising that aged persons, who are recently converted to Christ, should be designated children newly born, because the spiritual birth, according to Peter, makes all the godly become as new-born babes, (1Pe 2:2) To the same purpose are the words of Isaiah, (Isa 53:10,) that Christ “shall see a seed whose days shall be prolonged;” and under his reign the Church has the promise of enjoying a season of incalculable fertility. What has been said will serve to account for the appellation given to the Church or children of God. And, assuredly, it is matter of surprise that there should be any, though the number may be few, gathered out of a world lying in ruins, and inhabited by the children of wrath; and it is still more surprising, that such vast multitudes are regenerated by the Spirit of Christ and by the word. At the same time, we would do well to bear in mind, that to execute God’s commands promptly and cheerfully, and to be guided solely by his will, is the peculiar honor and privilege of his chosen; for Christ will recognize none as his people, except those who willingly take his yoke upon them, and come into his presence at the voice of his word. And that no one may imagine that eye-service is a proper discharge of his duty, the Psalmist very properly adds, that Christ will not be satisfied with mere external ceremony, but that he must be worshipped with true reverence, such as he himself instructs us to bring into the presence of God.

Calvin: Psa 110:4 - Jehovah hath sworn

4.Jehovah hath sworn This verse is a satisfactory proof that the person here spoken of is none other than Christ. When the Jews, with the view of mystifying this prediction, render the term כוהן , chohen, a prince, their translation is at once feeble and frivolous. I acknowledge, indeed, that those of noble descent or of royal blood are in Hebrew denominated כהנים , chohanim; but would it have been saying any thing to the honor of Christ for David merely to give to him the title of a chief, which is inferior to that of royal dignity? Besides, what would be the import of saying that he was a prince for ever, and according to the manner of Melchizedek? There can be no question then, that the Holy Ghost here refers to something specific and peculiar, as distinguishing and separating this king from all other kings. This, too, is the well known title with which Melchizedek was honored by Moses, (Gen 14:18) I grant, indeed, that anciently among heathen nations kings were wont to exercise the priestly office; but Melchizedek is called “the priest of the most high God,” in consequence of his devoutly worshipping the only true God. Among his own people, however, God did not permit the blending of these offices. Hence Uzziah, David’s legitimate successor, was struck with leprosy because he attempted to offer incense to God, (2Ch 26:21.) The circumstances connected with the lineage of David were vastly different from those relating to Melchizedek. What these are it is not difficult to ascertain, inasmuch as in this new King the holy office of the priesthood shall be united with the crown and the throne. For assuredly the imperial majesty was not so conspicuous in such an obscure prince as Melchizedek, as on that account to warrant his being held out as an example above all others. Salem, the sole seat of his throne, and where he reigned by sufferance, was at that time a small obscure town, so that with regard to him there was nothing deserving of notice saving the conjunction of the crown and the priesthood. Ambitious of procuring greater reverence for their persons, heathen kings aspired after the honor of the sacerdotal office; but it was by divine authority that Melchizedek was invested with both these functions.

All dubiety as to this being the meaning of David ought to be banished from our minds by the authority of the Apostle. And although the Jews may maintain the contrary as obstinately as they please, yet reason manifestly declares that the beauty of holiness, to which I formerly adverted, is here very clearly described. To this a decisive and peculiar mark is appended, which elevates Christ above all other kings with regard to the dignity of the priesthood, and which at the same time tends to point out the difference between his priesthood and that of Levi. In connection with his sacerdotal office, mention is made of God’s oath, who was not wont to mingle his venerable name with matters of minor importance; but, on the contrary, to teach us by his own example to swear deliberately and reverently, and never unless in weighty and important matters. Admitting, then, that God had sworn that the Messiah would be the prince and governor of his people, according as Melchizedek was, this would have been nothing else than an unbecoming profanation of his name. When, however, it is quite apparent that something unusual and peculiar was denoted in this place, we may therefore conclude that the priesthood of Christ is invested with great importance, seeing that it is ratified by the oath of God. And, in fact, it is the very turning point upon which our salvation depends; because, but for our reliance on Christ our Mediator, we would be all debarred from entering into God’s presence. In prayer, too, nothing is more needful for us than sure confidence in God, and therefore he not only invites us to come to him, but also by an oath hath appointed an advocate for the purpose of obtaining acceptance for us in his sight. As for those who shut the door against themselves, they subject themselves to the guilt of impeaching him with being a God of untruth and of perjury. It is in this way that the Apostle argues the disannulling of the Levitical priesthood; because, while that remained entire, God would not have sworn that there should be a new order of priesthood unless some change had been contemplated. What is more, when he promises a new priest, it is certain that he would be one who would be superior to all others, and would also abolish the then existing order.

Some translate the term דברתי , diberathi, according to my word, ³³⁰ an interpretation which I am not disposed entirely to reject, inasmuch as David would be represented as affirming that the priesthood of Melchizedek is founded upon the call and commandment of God. But as the letter י , yod, is frequently redundant, I, in common with the majority of interpreters, prefer translating it simply manner. Moreover, as not a few of the fathers have misapprehended the comparison between Christ and Melchizedek, we must learn from the Apostle what that resemblance is; from which will be readily seen the error into which they fell respecting it. For can there be any thing more absurd than to overlook all the mysteries about which the Spirit, by the mouth of the Apostle, hath spoken, and attend only to such as he has omitted? Such persons argue solely about the bread and wine, which they maintain were offered both by Melchizedek and Christ. But Melchizedek offered bread and wine, not as a sacrifice to God, but to Abraham as a repast to refresh him on his march. “In the holy Supper there is not an offering of bread and wine as they erroneously imagine, but a mutual participation of it among the faithful. As to the passage under review, the similitude refers principally to the perpetuity of his priesthood, as is obvious from the particle לעולם , leolam, that is to say, for ever. Melchizedek is described by Moses as if he were a celestial individual; and, accordingly, David, in instituting a resemblance between Christ and him, designs to point out the perpetuity of his priestly office. Whence it follows, (a point which is handled by the Apostle,) that as death did not intercept the exercise of his office, he has no successor. And this circumstance demonstrates the accursed sacrilege of the Popish mass; for, if the Popish priests will assume the prerogative of effecting a reconciliation between God and men, they must of necessity denude Christ of the peculiar and distinguishing honor which his Father has conferred upon him.

Calvin: Psa 110:5 - The Lord at thy right hand

5.The Lord at thy right hand In these words David celebrates the dreadful nature of that power which Christ possesses for the dispersion and destruction of his enemies; and by this means he affirms, that though encompassed by bands of deadly foes, yet their malignant attempts would not prevent God from upholding the King whom he has set up. It is proper to consider the expression, in the day of his wrath, by which we are instructed patiently to endure the cross, if it happen that God, for a time, conceals himself during the prevalence of the cruelty and fury of enemies; for he knows well when the full and fit season arrives for executing vengeance upon them. Next, he invests Christ with power over the nations, and the people of uncircumcised lips; meaning, that he was not chosen King to reign over the inhabitants of Judea only, but also to keep under his sway distant nations, agreeably to what was predicated of him in Psa 2:8. And because, in all parts of the earth, as well as in the confines of Judea, there would be many rebellious and disobedient persons, he adverts also to their destruction; thus intimating, that all who should set themselves in opposition to Christ, must be made to fall before him, and their obstinacy be subdued.

Calvin: Psa 110:7 - He shall drink

7.He shall drink Not a few interpreters, in my opinion, expound this verse in a very harsh manner: that the carnage would be so great, as to cause the blood of the slain to flow in torrents, out of which Christ, the Conqueror, might drink till he was satiated. ³³² Akin to this is the exposition of those who would have it to be a figurative representation of misery and grief, and thus descriptive of the many afflictions to which Christ was liable during this transitory life. The similitude seems rather to be drawn from the conduct of brave and powerful generals, who, when in hot pursuit of the enemy, do not suffer themselves to be diverted from their purpose by attending to luxuries; but, without kneeling down, are content to quench their thirst by drinking of the stream which they are passing. It was in this way that Gideon found out the brave and warlike soldiers; regarding such as kneeled down to drink as destitute of courage, he sent them back to their homes, Jud 7:5. It therefore appears to me that David figuratively attributes military prowess to Christ, declaring that he would not take time to refresh himself, but would hastily drink of the river which might come in his way. ³³³ This is designed to strike his enemies with terror, intimating to them the rapid approach of impending destruction. Should any one be disposed to ask, Where then is that spirit of meekness and gentleness with which the Scripture elsewhere informs us he shall be endued? Isa 42:2; I answer, that, as a shepherd is gentle towards his flock, but fierce and formidable towards wolves and thieves; in like manner, Christ is kind and gentle towards those who commit themselves to his care, while they who wilfully and obstinately reject his yoke, shall feel with what awful and terrible power he is armed. In Psa 2:9, we saw that he had in his hand an iron scepter, by which he will beat down all the obduracy of his enemies; and, accordingly, he is here said to assume the aspect of cruelty, with the view of taking vengeance upon them. Wherefore it becomes us carefully to refrain from provoking his wrath against us by a stiff-necked and rebellious spirit, when he is tenderly and sweetly inviting us to come to him.

Defender: Psa 110:1 - Lord said unto my Lord

This verse literally means "Jehovah said unto Adonai." This is a remarkable conversation between two persons of the Godhead. This psalm is a Messianic psalm quoted as such at least twelve times in the New Testament. Note Mat 22:43-45 where Christ specifically applies Psa 110:1 to Himself claiming that He is not just the son of David but David's Lord.

Defender: Psa 110:1 - right hand

Psa 110:1 is quoted five times in the New Testament (Heb 1:13). "But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool" (Also Mar 12:36; Luk 20:42; Act 2:34). Clearly the psalm prophesies the rejection of Christ by His enemies, then His ascension to the right hand of God, there to wait until time for the subjugation of His enemies. This is the second (Psa 16:11 is the first ) of twenty-one Biblical references to Christ at the right hand of the Father. In addition to the seven already noted, there are seven in the epistles of Paul (Rom 8:34; Eph 1:20; Col 3:1; Heb 1:3; Heb 8:1; Heb 10:12; Heb 12:2) and seven in the other books of the New Testament (Mat 26:64; Mar 14:62; Mar 16:19; Luk 22:69; Act 7:55, Act 7:56; 1Pe 3:22)."

Defender: Psa 110:4 - order of Melchizedek

This verse is quoted three times in Hebrews (Heb 6:20; Heb 7:17, Heb 7:21) and expounded throughout the seventh chapter of Hebrews, demonstrating the eternal priesthood of Christ. Melchizedek is mentioned elsewhere only in Gen 14:18-20 and identified only as the "priest of the Most High God" pronouncing God's blessing on Abraham."

Defender: Psa 110:5 - The Lord

Jehovah (Psa 110:4) is presented as speaking to Adonai (Psa 110:5). Thus, "the Lord" (Adonai) is shown as both King (Psa 110:2) and Priest (Psa 110:4) eternally, after putting down all enemies."

Defender: Psa 110:6 - wound

"Wound" is the same word as "strike through" in Psa 110:5, in both cases conveying the idea of a complete crushing.

Defender: Psa 110:6 - heads

"Heads" should be in the singular. In that day there will be one "head" over "many countries," the Beast of Rev 13:4-7, energized and indwelt by Satan. He will be crushed to eternal death by Christ fulfilling the primeval promise of Gen 3:15."

Defender: Psa 110:7 - brook

The "brook" is actually a "river." Note the contrast: On the cross Christ "thirsted" (Joh 19:28). When He comes with His crown He shall drink a river!

Defender: Psa 110:7 - lift up

Note also: on the cross "he bowed his head" (Joh 19:30). On His throne He will "lift up the head" for evermore in triumph over all His enemies."

TSK: Psa 110:1 - The Lord // Sit // until

am 2962, bc 1042 (Title), This Psalm was probably composed by David after Nathan’ s prophetic address; and, from the grandeur of the subject and the sublimity of the expressions, it is evident that it can only refer, as the ancient Jews fully acknowledged, to the royal dignity, priesthood, victories, and triumphs of the MESSIAH.

The Lord : Psa 8:1; Mat 22:42-46; Mar 12:35-37; Luk 22:41

Sit : Mar 16:19; Act 2:34; Eph 1:20-22; Heb 12:2; 1Pe 3:22

until : Psa 2:6-9, Psa 45:6, Psa 45:7; 1Co 15:25; Heb 1:3, Heb 1:13, Heb 10:12, Heb 10:13

TSK: Psa 110:2 - the rod // out // rule

the rod : Exo 7:19, Exo 8:5; Mic 7:14; Mat 28:18-20; Act 2:34-37; Rom 1:16; 1Co 1:23, 1Co 1:24; 2Co 10:4, 2Co 10:5; 1Th 2:13; 1Pe 1:12

out : Isa 2:3; Eze 47:1; Mic 4:2

rule : Psa 2:8, Psa 2:9, Psa 22:28, Psa 22:29, Psa 45:5

TSK: Psa 110:3 - Thy // day // beauties // from the womb

Thy : Psa 22:27, Psa 22:28; Jdg 5:2; Act 2:41; Rom 11:2-6; 2Co 8:1-3, 2Co 8:12, 2Co 8:16; Phi 2:13; Heb 13:21

day : Act 1:8, Act 2:33, Act 4:30-35, Act 19:20; 2Co 13:4; Gal 1:15, Gal 1:16

beauties : Psa 96:9; Eze 43:12; Eph 1:4; 1Th 4:7; Tit 2:14

from the womb : etc. or, more than the womb of the morning, thou shalt have, etc. thou hast. Act 4:4, Act 21:20; Rev 7:9

TSK: Psa 110:4 - Lord // will not // Thou

Lord : Psa 89:34-36; Heb 5:6, Heb 6:13-18, Heb 7:28

will not : Num 23:19

Thou : Gen 14:18; Zec 6:13; Heb 6:20, Heb 7:1-3, Heb 7:11, Heb 7:17; Rev 1:6

TSK: Psa 110:5 - at thy // strike // in the day

at thy : Psa 110:1, Psa 16:8; Mar 16:19; Act 2:34-36, Act 7:55, Act 7:56

strike : Psa 2:2-6, Psa 2:9-12, Psa 45:4, Psa 45:5, Psa 68:14, Psa 68:30, Psa 149:7-9; Zec 9:9, Zec 9:10, Zec 9:13-15; Rev 17:12-14, Rev 19:11-21, Rev 20:8, Rev 20:9

in the day : Psa 21:8, Psa 21:9; Eze 38:18, Eze 38:19; Rom 2:5; Rev 6:15-17, Rev 11:18

TSK: Psa 110:6 - judge // fill // wound // many

judge : 1Sa 2:10; Isa 2:4, Isa 11:3, Isa 42:1, Isa 42:4, Isa 51:5; Joe 3:12-16; Mic 4:3; Joh 5:22; Rev 19:11

fill : Isa 34:2-8, Isa 43:2-4, Isa 66:16, Isa 66:17; Eze 38:21, Eze 38:22, Eze 39:4, Eze 39:11-20; Rev 14:20

wound : Psa 68:21; Gen 3:15; Hab 3:13

many : or, great

TSK: Psa 110:7 - He shall // therefore // lift

He shall : Psa 102:9; Jdg 7:5, Jdg 7:6; Job 21:20; Isa 53:12; Jer 23:15; Mat 20:22, Mat 26:42; Joh 18:11

therefore : Isa 53:11, Isa 53:12; Luk 24:26; Phi 2:7-11; Heb 2:9, Heb 2:10; 1Pe 1:11

lift : Psa 3:3, Psa 27:6; Jer 52:31

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Psa 110:2 - Send // Rule thou // In the midst of thine enemies

Send or, send forth , into the world. The rod of thy strength ; thy strong or powerful rod, by a usual Hebraism. And the rod is put for his sceptre, or kingly power, as it is Isa 10:24 Jer 48:17 Eze 7:10,11 19:11,12 . But as the kingdom of Christ is not carnal, or of this world, Joh 18:36 , but spiritual; so this rod or sceptre is nothing else but his word published by himself, or by his apostles and ministers, and accompanied with his Spirit, by which the Messias did his great exploits, and set up and established his kingdom, converting some of his enemies, and confounding and destroying others of them, by that same instrument, as is manifest by comparing Isa 2:3 11:4 Mic 4:2 2Co 10:4 2Th 2:8 . Hence this word is called the word of the kingdom , Mat 13:19 , and the power of God , Rom 1:16 . David having spoken of the Messias, Psa 110:1 , now turneth his speech to him. Out of Zion ; from Jerusalem, which is frequently understood by the name of Zion, which was an eminent and venerable part of it, as Psa 48:13 87:2 102:13,16 , &c.; where the sceptre of the Messias was first to be established according to the predictions of the prophets, Psa 2:6,8 48:3 Isa 2:3 , &c.; to which the event exactly answered, Luk 24:47 Act 1:4 2:1,2 , &c.; and from whence it was to be sent forth into all the parts and kingdoms of the world, to bring in the Gentiles, which also the prophets had foretold, as Isa 2:3 , and in divers of the foregoing Psalms, as hath been already frequently observed and proved.

Rule thou thou shalt rule; the imperative being here put for the future, as it is Gen 12:12 Psa 37:27 , and oft elsewhere. For this is not a command, but a prediction or a promise that he shall rule; which he doth partly by his grace, converting some, and so ruling their hearts by his word and Spirit, and subduing their lusts in them, and their external enemies for them; and partly by his powerful providence, whereby he defends his church and people, and subdues and punisheth all their adversaries.

In the midst of thine enemies who shall see it, and do what they can to oppose thy dominion, but shall never be able to hinder it, but shall split themselves against it.

Poole: Psa 110:3 - Thy people // Shall be willing // In the day of thy power // In the beauties of holiness // the dew of his youth or birth // in the day of thy power

Thy people thy subjects.

Shall be willing Heb. willingnesses , i.e. most willing, as such plural words are frequently used, as Psa 5:10 21:7 . Or, free-will offerings , as the word properly signifies; whereby he may intimate the difference between the worship of the Old Testament and that of the New. They shall offer and present unto thee as their King and Lord, not oxen, or sheep, or goats, as they did under the law, but themselves, their souls and’ bodies, as living sacrifices, as they are called, Rom 12:1 , and as free-will offerings, giving up themselves to the Lord , 2Co 8:5 , to live to him, and to die and be offered for him. The sense is, Thou shalt have friends and subjects as well as enemies, and thy subjects shall not yield thee a forced and feigned obedience, as those who are subject to or conquered by earthly princes frequently do, of which see on Psa 18:44,45 , but shall most willingly, and readily, and cheerfully obey all thy commands, without any dispute, or delay, or reservation; and they shall not need to be pressed to thy service, but shall voluntarily list themselves and fight under thy banner against all thy enemies.

In the day of thy power when thou shalt take into thy hands the rod of thy strength , as it is called, Psa 110:2 , and set up thy kingdom in the world, and put forth thy mighty power in the preaching of thy word, and winning souls to thyself by it. Or, in the day of thine army , or forces; when thou shalt raise thine army, consisting of apostles, and other preachers and professors of the gospel, and shalt send them forth to conquer the world unto thyself.

In the beauties of holiness adorned with the beautiful and glorious robes of righteousness and true holiness, wherewith all new men or true Christians are clothed, Eph 4:24 ; compare Rev 19:5,14 ; with various gifts and graces of God’ s Spirit, which are beautiful in the eyes of God and of all good men. The last clause noted the inward disposition, the willingness, of Christ’ s subjects, and this notes their outward habit and deportment; wherein there seems to be an allusion either,

1. To the beautiful and glorious garments of the Levitical priests, all Christians being priests unto God , Rev 1:6 1Pe 2:5,9 . Or,

2. To the military robes wherewith soldiers are furnished and adorned, all Christians being soldiers in the Christian warfare. But the words are and may well be rendered thus, in the beauties or glories of the sanctuary , i.e. by a usual Hebraism, in the beautiful and glorious sanctuary, which is called the holy and beautiful house , Isa 64:11 ; either in the temple at Jerusalem, which was honoured with Christ’ s presence, whereby it excelled the glory of the first house, according to Hag 2 9 , in which both Christ and the apostles preached, and by their preaching made many of these willing people; or in Jerusalem, which is oft called the holy place or city, by the same word which is here rendered sanctuary; or in the church of God and of Christ, which was the antitype of the old sanctuary or temple, as is evident from 1Co 3 16,17 2Co 6:16 Heb 3:6 1 Pet. it. 5. And this place may be mentioned as the place either where Christ’ s people are made willing, and show their willingness, or where Christ exerciseth and manifesteth that power last mentioned. From the womb of the morning: thou hast the dew of thy youth . This place is judged the most difficult and obscure of any in this whole book. The words are diversly rendered and understood. They are to be understood either,

1. Of Christ himself; and that in respect either,

1. Of his Divine and eternal generation, which may be called

the dew of his youth or birth and which he may be said to have had from the womb of the morning, before the first morning or light was created, or brought out of its womb; that is, before the world was, which is a common description of eternity in Scripture. Or,

2. Of his human nature and birth; and so the words may be thus rendered, from the womb of the morning (or, as it is rendered by divers others, from the womb, from the morning , i.e. from thy very first birth) thou hast or hadst the dew of thy youth , i.e. those eminent blessings and graces wherewith thou wast enriched, or thy youth or childhood was like the dew, precious and acceptable. Or rather,

2. Of Christ’ s subjects or people, of whom he evidently spoke in the former part of the verse, wherewith these words are joined. And it seems not probable that the psalmist, after he had discoursed of Christ’ s advancement to his kingdom, and his administration of it, and success in it, both as to his enemies and friends, would run back to his birth, either Divine or human, both which were evidently and necessarily supposed in what he had already said of him. But then these words may be read either,

1. Separately, as two distinct clauses, as they seem to be taken by our English translators, and by the colon which they placed in the middle. And so the first clause belongs to the foregoing words, as noting the time when the people should be willing , which having declared more generally in those words,

in the day of thy power he now describes more particularly and exactly, that they should be so even from the morning, or in a poetical strain, which is very suitable to this book, from the womb of the morning , to wit, of that day of his power, i.e. from the very beginning of Christ’ s entrance upon his kingdom, which was after his resurrection and ascension into heaven, and from the very first preaching of the gospel after that time, when multitudes were made Christ’ s willing people by the preaching of the apostles, as we read, Ac 2 Ac 3 Ac 4 Ac 5 , &c. And for the second clause, it is to be understood thus, thou hast , or, as it is in the Hebrew, to thee is, the dew of thy youth , or of thy childhood ; for the word jeled , from which this is derived, signifies sometimes young man , and sometimes a child or infant . By youth or childhood , he here seems to understand those young men or children which shall be born to the Messias, who are called his children , Heb 2:13 , and his seed , Isa 53:10 , wherein possibly there might be an allusion to this dew . Thus the abstract is here put for the concrete, which is very frequent in the Hebrew tongue, as circumcision and uncircumcision are put for the circumcised and the uncircumcised, &c. And even in the Latin tongue this very word youth is oft used for a young man , or for a company of young men. By the dew of youth he means youth or young men like dew , the note of similitude being oft understood. And this progeny of Christ is compared to the dew, partly because of their great multitude, being, like drops of dew, innumerable, and covering the whole face of the earth; see 2Sa 17 12 ; and partly because of the strange manner of their generation, which, like that of the dew, is done suddenly and secretly, and not perceived till it be accomplished, and to the admiration of those that behold it; of which see Isa 49 21 . Or,

2. Jointly, as one entire sentence, the dew of thy youth (i.e. thy posterity, which is like the dew, as was noted and explained before) is as the dew (which may very well be understood out of the foregoing clause, as the word feet is understood in like manner, Psa 18:33 , He maketh my feet like hinds’ feet) of or from the womb of the morning ; it is like the morning dew , as it is called both in Scripture, as Hos 5:4 , and in other authors. Nor is it strange that a womb is ascribed to the morning, seeing we read of the womb of the sea , and of the womb of the ice and frost, Job 38:8,28,29 .

Poole: Psa 110:4 - Hath sworn // Thou art // A Priest // After the order of Melchizedek

Hath sworn which he did not in the Aaronical priesthood, Heb 7:21 , but did it here, partly because the thing was new and strange, and might seem incredible, because God had already erected another, and that an everlasting priesthood , Num 25:13 , and given it to Aaron and his posterity for ever, and therefore this needed all possible assurance; and partly that his priesthood might be established upon better promises, as is said, Heb 8:6 , and made sure and irrevocable, and such that God neither could nor would repent of it, as it follows.

Thou art to wit, by my order and constitution; thou shalt be so, and I do hereby make thee so.

A Priest as well as a King. Those offices which were divided before between two families, are both united and invested in thee, both being absolutely necessary for the discharge of thine office, and for the establishment of thy kingdom, which is of another kind than the kingdoms of the world, spiritual and heavenly, and therefore needs such a King as is also a minister of holy things. This word plainly discovers that this Psalm cannot be understood of David, as some of the Jews would have it, but only of the Messias. And although this word cohen be sometimes used of a prince or great person in the state, as the Jews object, yet it cannot be so understood here, partly, because it signifies a priest in Gen 14:18 , from whence this expression is borrowed; partly, because that word is never used of a sovereign prince or king, (such as the Jews confess the Messiahs to be,) but only of inferior princes or ministers of state, as Gen 41:45 2Sa 8:18 ; partly, because such an inconsiderable assertion would never have been ushered in by so solemn an oath, especially after far greater things had been said of him in the same kind, Psa 110:1-3 and partly, because the Messias is called a Priest , Zec 6:13 ; compare Jer 23:21 35:15,18 . For ever ; not to be interrupted or translated to another person, as the priesthood of Aaron was upon the death of the priest, but to be continued to thee for ever.

After the order of Melchizedek or, after the manner , &c.; so as he was a priest and also a king, and both without any successor and without end, in the sense intended, Heb 7:3 .

Poole: Psa 110:5 - The Lord // the Lord // who strikes through kings // Shall strike through kings // In the day of his wrath

The Lord either,

1. God the Father, whose words and oath he last mentioned, Psa 110:4 . So this is an apostrophe of the psalmist to Christ, Thy God and Father is at thy right hand, to wit, to defend and assist thee, as that phrase is used, Psa 16:8 109:31 , and elsewhere. See Poole "Psa 110:1" .

And he, to wit, God the Father,

shall strike & c., as it follows. Although this latter clause may belong to the Messias; and as in the former he spake to him, so in this he speaketh of him; such changes of persons being very frequent in this book. Or,

2. God the Son, or

the Lord who is at thy right hand, as was said before, Psa 110:1 ,

shall strike & c. So this is an apostrophe to God the Father concerning his Son. This seems best to agree with the following verses; for it is evident that it is the same person

who strikes through kings and judgeth among the heathen, and filleth , &c. And so this whole verse, and those which follow, speak of one person, which seems most probable.

Shall strike through kings shall mortally wound and destroy all those kings and potentates who are obstinate enemies to him and to his church.

In the day of his wrath in the day of battle, when he shall contend with them, and pour forth the floods of his wrath upon them.

Poole: Psa 110:6 - Shall judge // The places // Shall wound the heads

Shall judge either,

1. Conquer and govern them; or rather,

2. Condemn and punish them, as it is explained in the following clauses, and as this word is used, Gen 15:14 Rom 2:1,2 1Pe 4:6 , and elsewhere.

The places or, the place of battle, which is necessarily supposed in the fight, and therefore may very well be understood. Dead bodies of his enemies , slain by his hand, and lying in the field in great numbers and heaps, and that unburied, to their greater infamy.

Shall wound the heads Heb. the head ; which may be understood, either,

1. Of some one person and eminent adversary of Christ, and of his kingdom; either the devil, by comparing this with Gen 3:15 Heb 2:14 , who was indeed the head or ruler of many countries, and indeed of all nations, except that of Israel; or the Roman empire, which was the great enemy and obstructer of Christ’ s kingdom, and therefore was to be destroyed by him, as is declared, Dan 2:44,45 7:7 , &c.; or the great antichrist, or the beast after which the whole world wondered, Rev 13:3 , which Christ will destroy, as we read, 2Th 2:8 , and in divers places of St. John’ s Revelation. Or,

2. Of all those heads or princes which opposed him; the singular number head being here put collectively for heads , as is very usual in the Hebrew tongue and text; and so the meaning is, that none of Christ’ s enemies, though never so many or great, and their empire be never so large and potent, shall be able to withstand his force, or escape out of his hand; and that he shall not only destroy the common soldiers, but also their greatest commanders and princes, who in such cases do frequently make their escape. But this and the other like passages, both here and in the prophets, are not to be understood grossly and carnally, but spiritually, according to the nature of Christ’ s kingdom, the weapons of Christ’ s warfare, by which he accomplished his great works, being spiritual; and therefore such must be his battles and judgments, as is evident from many other scriptures, although these also are followed many times with temporal plagues.

Poole: Psa 110:7 - He shall drink of the brook in the way // A brook // Therefore

He shall drink of the brook in the way: this may be understood either,

1. Properly, to express the fervency and diligence of the Messias in the prosecution of his business; who having routed and destroyed the main body of his enemies’ forces, pursues those that fled with such eagerness, that he will not lose any time in refreshing himself, as might seem necessary after such hot and hard service, but will content himself with drinking a little water out of the brook which he finds in his way, that being a little refreshed therewith he may proceed with more rigour and efficacy in his work. And so this place alludes to the history of Gideon’ s three hundred men, who only lapped a little of the water; of whom see Jud 7 . Or,

2. Metaphorically, to express the humiliation and passion of the Messias, and thereby to prevent a great mistake which might arise in men’ s minds concerning him, from the great successes and victories here ascribed to him, which might induce them to think that the Messias should be exempted from all sufferings, and be crowned with constant and perpetual triumphs. To confute this conceit, he intimates here that the Messias, before he should obtain that power and glory mentioned in the foregoing verses, should have a large portion of afflictions in the way to it, or whilst he was in the way or course of his life, before he came to his end or rest, and to that honour of sitting at his Father’ s right hand. Waters in Scripture do very frequently signify afflictions or sufferings, as Psa 42:7 , &c. To drink of them, signifies to feel or bear them, as Isa 51:17 Jer 25:15 49:12 Mat 20:22 ; and in this case it may note Christ’ s willing submission to them.

A brook or river of water is oft used in Scripture to express a great abundance, either of comforts, as Psa 36:8 , or of tribulations, Psa 18:4 124:4 ; and therefore may be more fitly used in this place than a cup, by which the afflictions of other men are commonly expressed, to intimate that the sufferings of the Messiah were unspeakably more and heavier than the sufferings of other men, and that he should drink up not a small cup, but the whole river or sea of his Father’ s wrath due to our sins.

Therefore which word may note either the effect or the consequent of his sufferings,

shall he lift up the head i.e. shall be delivered from all his sorrows and sufferings, and exalted to great glory, and joy, and felicity, as this phrase usually signifies, as Psa 3:3 27:6 Jer 52:31 , and oft elsewhere; as, on the contrary, to hang down the head , is a signification of great grief and shame, as Lam 2:10 .

Haydock: Psa 110:1 - Gentiles // Judgment

God is to be praised for his graces, and benefits to his Church.

Gentiles. Under Josue, or rather in the days of the gospel. (Berthier) (1 Peter i. 3.) ---

Judgment. He will perform his promises, and chastise the guilty. (Calmet)

Haydock: Psa 110:1 - Alleluia // Praise // Congregation

Alleluia. This psalm consists of praise, and is alphabetical, (Berthier) the sixteen first letters being found at the head of each hemistic, to ver. 8; and in the 9th and 10th, we find the six last Hebrew letters, which is also the case in the following psalm. (Haydock) ---

In some Latin copies, we also find the same title in both, as they may relate to the captives. (Calmet) ---

The Church thanks God for the institution of the Eucharist, &c. (St. Augustine) (Eusebius) ---

Praise. Literally, "confess to." (Haydock) ---

Congregation. Where there are few or many together, (Calmet) in private for my own sake, and in public for edification. (Worthington)

Haydock: Psa 110:2 - Sought out

Sought out. Exquisite, or designed for our benefit. He saw that all was good, (Genesis i. 31.) though He could have made them better. (Calmet)

Haydock: Psa 110:3 - Is praise

Is praise. Or worthy of praise, and magnificent. (Worthington)

Haydock: Psa 110:4 - Remembrance

Remembrance. He has delivered us from captivity, as he did our ancestors from the Egyptians bondage, Isaias lxiii. 11. (Calmet)

Haydock: Psa 110:5 - Food // Covenant

Food. Manna in the desert, and what is necessary for us who were in distress in Babylon, Psalm cvi. 5. In the spiritual sense, (Calmet) He has given us Jesus Christ, (St. Augustine) or the holy Eucharist. (Worthington) ---

St. Chrysostom understands the word of God, (Calmet) which profits those only who fear the Lord, (Berthier) and serve him with love. (Haydock) ---

Covenant. God has not acted contrary to the covenant with Abraham, in proposing the gospel, which was all along foretold, as St. Paul shews. (Berthier) ---

He will for ever protect his Church, and shew forth the powerful operation of his death, and all his mysteries. (Worthington)

Gill: Psa 110:1 - The Lord said unto my Lord // Sit thou at my right hand // Until I make thine enemies thy footstool

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, 1Ki 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 1Co 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.

Gill: Psa 110:2 - The Lord shall send the rod of thy strength out of Zion // Rule thou in the midst of thine enemies

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.

Gill: Psa 110:3 - Thy people shall be willing in the day of that power // In the beauties of holiness, from the womb of the morning // thou hast the dew of that youth

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 ερσαι, "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.

Gill: Psa 110:4 - The Lord hath sworn, and will not repent // Thou art a priest for ever after the order of Melchizedek

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,

Gill: Psa 110:5 - The Lord at thy right hand // shall strike through kings in the day of his wrath

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.

Gill: Psa 110:6 - He shall judge among the Heathen // He shall fill the places with the dead bodies // He shall wound the heads over many countries; that is, kings over many countries

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, 2Th 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, 1Ch 20:1.

Gill: Psa 110:7 - He shall drink of the brook in the way // Therefore shall he lift up the head

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, 2Sa 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.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Psa 110:1

¹ sn Psalm 110. In this royal psalm the psalmist announces God’s oracle to the Davidic king. The first part of the oracle appears in v. 1, the second in v. 4. In vv. 2-3 the psalmist addresses the king, while in vv. 5-7 he appears to address God.

² tn The word נְאֻם (nÿ’um) is used frequently in the OT of a formal divine announcement through a prophet.

³ sn My lord. In the psalm’s original context the speaker is an unidentified prophetic voice in the royal court. In the course of time the psalm is applied to each successive king in the dynasty and ultimately to the ideal Davidic king. NT references to the psalm understand David to be speaking about his “lord,” the Messiah. (See Matt 22:43-45; Mark 12:36-37; Luke 20:42-44; Acts 2:34-35).

⁴ tn To sit at the “right hand” of the king was an honor (see 1 Kgs 2:19). In Ugaritic myth (CTA 4 v. 108-10) the artisan god Kothar-and Khasis is described as sitting at the right hand of the storm god Baal. See G. R. Driver, Canaanite Myths and Legends, 61-62.

sn The Lord’s invitation to the Davidic king to sit down at his right hand reflects the king’s position as the Lord’s vice-regent.

⁵ sn When the Lord made his covenant with David, he promised to subdue the king’s enemies (see 2 Sam 7:9-11; Ps 89:22-23).

NET Notes: Psa 110:2

¹ tn Since the Lord is mentioned in the third person (note the use of the first person in v. 1), it is likely that these are the psalmist’s words to the king, not a continuation of the oracle per se.

² tn The prefixed verbal form is understood here as descriptive-dramatic or as generalizing, though it could be taken as future.

³ tn Heb “your strong scepter,” symbolic of the king’s royal authority and dominion.

NET Notes: Psa 110:3

¹ tn Heb “your people, free will offerings.” Perhaps the people, in their willingness to volunteer, are compared metaphorically to freewill offerings. Following the LXX, some revocalize the text and read “with you is nobility.”

² tn Heb “in the day of your power.”

³ tc Heb “in splendor of holiness.” The plural construct form הַדְרֵי (hadrey, from הָדַר, hadar, “splendor”) occurs only here; it may indicate degree or perhaps refer by metonymy to garments (see Pss 29:2 and 96:9, where the phrase הַדְרַת קֹדֶשׁ [hadrat qodesh] refers to “holy attire”). If one retains the reading of the MT, this phrase should probably be taken with the preceding line. However, because of the subsequent references to “dawn” and to “dew,” it is better to emend the text to הַרְרֵי קֹדֶשׁ (harrey qodesh, “mountains of holiness”), a reading found in many medieval Hebrew mss and in some other ancient witnesses (see Joel 2:2; Ps 133:3, as well as L. C. Allen, Psalms 101-150 [WBC], 80). The “mountains of holiness” are probably the hills surrounding Zion (see Ps 87:1; 125:2; 133:3).

⁴ tn Heb “from the womb of dawn.” The Hebrew noun רֶחֶם (rekhem, “womb”) is probably used here metonymically for “birth.” The form מִשְׁחָר (mishkhar) occurs only here and should be emended to שַׁחַר (shakhar, “dawn”) with the mem (מ) being understood as dittographic (note the final mem [ם] on the preceding word). The phrase “womb [i.e., “birth”] of dawn” refers to sunrise.

⁵ sn The point of the metaphor is not entirely clear. The dew may symbolize the king’s youthful vitality or, more likely (note the parallelism), may refer to his army of strong, youthful warriors.

⁶ tn Heb “to you [is].”

NET Notes: Psa 110:4

¹ tn Or “swears, vows.”

² tn Or “will not change his mind.” The negated Niphal imperfect of נָחַם (nakham) is a way of marking an announcement as an irrevocable decree. See 1 Sam 15:29; Ezek 24:14, as well as R. B. Chisholm, “Does God ‘Change His Mind’?” BSac 152 (1995): 387-99.

³ sn You are an eternal priest. The Davidic king exercised a non-Levitical priestly role. The king superintended Judah’s cultic ritual, had authority over the Levites, and sometimes led in formal worship. David himself instructed the Levites to bring the ark of the covenant to Jerusalem (1 Chr 15:11-15), joined the procession, offered sacrifices, wore a priestly ephod, and blessed the people (2 Sam 6:12-19). At the dedication of the temple Solomon led the ceremony, offering sacrifices and praying on behalf of the people (1 Kgs 8).

⁴ tn The phrase עַל־דִּבְרָתִי (’al-divratiy) is a variant of עַל־דִּבְרָת (’al-divrat; the final yod [י] being an archaic genitival ending), which in turn is a variant of עַל דָּבַר (’al davar). Both phrases can mean “concerning” or “because of,” but neither of these nuances fits the use of עַל־דִּבְרָתִי in Ps 110:4. Here the phrase probably carries the sense “according to the manner of.” See L. C. Allen, Psalms 101-150 (WBC), 81.

⁵ sn The Davidic king’s priestly role is analogous to that of Melchizedek, who was both “king of Salem” (i.e., Jerusalem) and a “priest of God Most High” in the time of Abraham (Gen 14:18-20). Like Melchizedek, the Davidic king was a royal priest, distinct from the Aaronic line (see Heb 7). The analogy focuses on the king’s priestly role; the language need not imply that Melchizedek himself was “an eternal priest.”

NET Notes: Psa 110:5

¹ tn As pointed in the Hebrew text, this title refers to God (many medieval Hebrew mss read יְהוָה, yehveh, “Lord” here). The present translation assumes that the psalmist here addresses the Lord as he celebrates what the king is able to accomplish while positioned at God’s “right hand.” According to this view the king is the subject of the third person verb forms in vv. 5b-7. (2) Another option is to understand the king as the addressee (as in vv. 2-3). In this case “the Lord” is the subject of the third person verbs throughout vv. 5-7 and is depicted as a warrior in a very anthropomorphic manner. In this case the Lord is pictured as being at the psalmist’s right hand (just the opposite of v. 1). See Pss 16:8; 121:5. (3) A third option is to revocalize אֲדֹנָי (’adonay, “Lord”) as אֲדֹנִי (’adoniy, “my lord”; see v. 1). In this case one may translate, “My lord, at his [God’s] right hand, strikes down.” In this case the king is the subject of the third person verbs in vv. 5b-7.

² tn The perfect verbal forms in vv. 5-6 are understood here as descriptive-dramatic or as generalizing. Another option is to take them as rhetorical. In this case the psalmist describes anticipated events as if they had already taken place.

³ tn Heb “in the day of his anger.”

NET Notes: Psa 110:6

¹ tn The imperfect verbal forms in vv. 6-7 are understood here as descriptive-dramatic or as generalizing, though they could be taken as future.

² tn Or “among.”

³ tn Heb “he fills [with] corpses,” but one expects a double accusative here. The translation assumes an emendation to גְוִיּוֹת גֵאָיוֹת(בִּ) מִלֵּא or מִלֵּא גֵאָיוֹת גְּוִיוֹת (for a similar construction see Ezek 32:5). In the former case גֵאָיוֹת(ge’ayot) has accidentally dropped from the text due to homoioteleuton; in the latter case it has dropped out due to homoioarcton.

⁴ tn Heb “he strikes [the verb is מָחַץ (makhats), translated “strikes down” in v. 5] head[s] over a great land.” The Hebrew term רַבָּה (rabbah, “great”) is here used of distance or spatial measurement (see 1 Sam 26:13).

NET Notes: Psa 110:7

¹ tn Here the expression “lifts up the head” refers to the renewed physical strength and emotional vigor (see Ps 3:3) provided by the refreshing water. For another example of a victorious warrior being energized by water in the aftermath of battle, see Judg 15:18-19 (see also 1 Sam 30:11-12, where the setting is different, however).

Geneva Bible: Psa 110:1

"A Psalm of David." The ^{( a )} LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool.

^{( a )} Jesus Christ in (Mat 22:44) gives the interpretation of this, and shows that this cannot properly be applied to David but to himself.

Geneva Bible: Psa 110:2

The LORD shall send the rod of thy strength out of ^{( b )} Zion: rule thou in the midst of thine enemies.

^{( b )} And then it will stretch through all the world: and this power chiefly stands in the preaching of his word.

Geneva Bible: Psa 110:3

Thy people [shall be] willing in the day of ^{( c )} thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth.

^{( c )} By the word your people will be assembled into your Church...increase will be...anointed wonderful... drops of the...

Geneva Bible: Psa 110:4

The LORD hath sworn, and will not repent, Thou [art] a priest for ever after the order of ^{( d )} Melchizedek.

^{( d )} As Melchizedek the figure of Christ was both a King and Priest, so this effect cannot be accomplished on any king save only Christ.

Geneva Bible: Psa 110:6

He shall judge among the heathen, he shall fill [the places] with the dead bodies; he shall wound the ^{( e )} heads over many countries.

^{( e )} No power will be able to resist him.

Geneva Bible: Psa 110:7

He shall ^{( f )} drink of the brook in the way: therefore shall he lift up the head.

^{( f )} Under this comparison of a captain that is so eager to destroy his enemies that he will not scarce drink by the way, he shows how God will destroy his enemies.

Tafsiran/Catatan -- Catatan Rentang Ayat

Maclaren: Psa 110:3 - A Libation To Jehovah

Soldier Priests

Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth.'--Psalm 110:3.

IT is no part of my present purpose to establish the reference of this psalm to our Lord. We have Christ's own authority for that.

It does not seem to be typical--that is to say, it does not appear to have had a lower application to a king of Israel who was a shadow of the true monarch, but rather to refer only to the coming Sovereign, whom David was helped to discern, indeed, by his own regal office, but whose office and character, as here set forth, far surpass anything belonging to him or to his dynasty. The attributes of the King, the union in His case of the royal and priestly dignities, His seat at the right hand of God, His acknowledged supremacy over the greatest Jewish ruler, who here calls him my Lord,' His eternal dominion, His conquest of many nations, and His lifting up of His head in triumphant rule that knows no end--all these characteristics seem to forbid the possibility of a double reference, and to demand the acknowledgment of a distinct and exclusive prophecy of Christ.

Taking that for granted without more words, it strikes one as remarkable that this description of the subjects of the Priest-King should be thus imbedded in the very heart of the grand portraiture of the monarch Himself. It is the anticipation of the prefound New Testament thought of the unity of Christ and His Church. By simple faith a union is brought about so close and intimate that all His is theirs, and the picture of His glory is incomplete without the vision of the Church, which is His body, the fulness of Him that filleth all in all.' Therefore, between the word of God which elevates Him to His right hand, and the oath of God which consecrates Him a priest for ever, is this description of the army of the King.

The full force of the words will, I hope, appear as we advance. For the present it will be enough to say that there are really in our text three co-ordinate clauses, all descriptive of the subjects of the monarch, regarded as a band of warriors--and that the main ideas are these:--the subjects are willing soldiers; the soldiers are priests; the priest-soldiers are as dew upon the earth. Or, in other words, we have here the very heart of the Christian character set forth as being willing consecration; then we have the work which Christian men have to do, and the spirit in which they are to do it, expressed in that metaphor of their priestly attire; and then we have their refreshing and quickening influence upon the world.

I. The Subjects Of The Priest-King Are Willing Soldiers.

In accordance with the warlike tone of the whole psalm, our text describes the subjects as an army. That military metaphor comes out more clearly when we attach the true meaning to the words, in the day of Thy power.' The word rendered, and rightly rendered, power,' has the same ambiguity which that word has in the English of the date of our translation, and for a century later, as you may find in Shakespeare and Milton, who both used it in the sense of army.' Singularly enough we do not employ powers' in that meaning, but we do another word which means the same thing--and talk of' forces,' meaning thereby troops.' By the way, what a melancholy sign it is of the predominance of that infernal military spirit, that it should have so leavened language, that the' forces' of a nation means its soldiers, its embattled energies turned to the work of destruction. But the phrase is so used here. The day of Thy power' is not a mere synonym for the time of Thy might,' but means specifically the day of Thine army,' that is, the day when Thou dost muster Thy forces and set them in array for the war.'

The King is going forth to conquest. But He goes not alone. Behind Him come His faithful followers, all pressing on with willing hearts and high courage. Then, to begin with, the warfare which He wages is one not confined to Him. Alone He offers the sacrifice by which He atones; but, as we shall see, we too are priests. He rules, and His servants rule with Him. But ere that time comes, they are to be joined with Him in the great warfare by which He wins the earth for Himself. As Captain of the Lord's host am I now come.' He wins no conquests for Himself; and .now that He is exalted at God's right hand, He wins none by Himself. We have to do His work, we have to fight His battles as good soldiers of Jesus Christ. By power derived from Him, but wielded by ourselves; with courage inspired by Him, but filling our hearts; not as though He needed us, but inasmuch as He is pleased to use us, we have to wage warfare for and to please Him who hath chosen us to be soldiers. The Captain of our salvation sits at the right hand of God, expecting till His enemies be made His footstool. He has hidden us to keep the field and fight the fight. From His height He watches the conflict--nay, He is with us while we wage it. So long as we strike for Him, so long is it His power that teaches our hands to war. Our King's flag is committed to our care; but we are not left to defend it alone. In indissoluble unity, the King and the subjects, the Chief and His vassals, the Captain and His soldiers, are knit together--and wheresoever His people are, in all the danger and hardships of the long struggle, there is lie, to keep their heads in the day of battle, and make them more than conquerors.

Then, again, that warfare is shared in by all the subjects. It is a levy en masse--an armed nation. The whole of the people are embodied for the battle. It is not the work of a select few, but of every one who calls Christ Lord,' to be His faithful servant and soldier. Whatever varieties of occupation may be set us by Him, one purpose is to be kept in view and one end to be effected by them all. Every Christian man is bound to strive for the reduction of all human hearts under Christ's dominion. The tasks may be different, but the result should be one. Some of us have to toil in the trenches, some of us to guard the camp, some to lead the assault, some to stay by the stuff and keep the communications open. Be it so. We are all soldiers, and He alone has to determine our work. We are responsible for the spirit of it, He for its success.

Again, there are no mercenaries in these ranks, no pressed men. The soldiers are all volunteers. Thy people shall be willing.' Pause for a moment upon that thought.

Dear brethren! there are two kinds of submission and service. There is submission because you cannot help it, and there is submission because you like it. There is a sullen bowing down beneath the weight of a hand which you are too feeble to resist, and there is a glad surrender to a love which it would be a pain not to obey. Some of us feel that we are shut in by immense and sovereign power which we cannot oppose. And yet, like some raging rebel in a dungeon, or some fluttering bird in a cage, we beat ourselves, all bruised and bloody, against the bars in vain attempts at liberty, alternating with fits of cowed apathy as we slink into a corner of our cell. Some of us, thank God! feel that we are enclosed on every side by that mighty Hand which none can resist, and from which we would not stray if we could, and we joyfully hide beneath its shelter, and gladly obey when it points. Constrained obedience is no obedience. Unless there be the glad surrender of the will and heart, there is no surrender at all God does not want compulsory submission. He does not care to rule over people who are only crushed down by greater power. He does not count that those serve who sullenly acquiesce because they dare not oppose. Christ seeks for no pressed men in His ranks. Whosoever does not enlist joyfully is not reckoned as His. And the question comes to us, brethren!--What is my relation to that loving Lord, to that Redeemer King? Do I submit because His love has won my heart, and it would be a pang not to serve Him; or do I submit because I know Him strong, and am afraid to refuse? If the former, all is well; He calls us' not servants hut friends.' If the latter, all is wrong; we are not subjects, but enemies.

There is another idea involved in this description. The soldiers are not only marked by glad obedience, but that obedience rests upon the sacrifice of themselves. The word here rendered willing' is employed throughout the Levitical law for freewill offerings.' And if we may venture to bring that reference in here, it carries us a step farther in this characterisation of the army. This glad submission comes from self-consecration and surrender. It is in that host as it was in the army whose heroic self-devotion was chaunted by Deborah under her palm-tree, The people willingly offered themselves.' Hence came courage, devotion, victory. With their lives in their hands they flung themselves on the foe, and nothing could stand against the onset of men who recked not of themselves. There is one grand thing even about the devilry of war--the transcendent self-abnegation with which, however poor and unworthy may be the cause, a man casts himself away, what time the foeman's line is broke.' The poorest, vulgarest, most animal natures rise for a moment into something like nobility, as the surge of the strong emotion lifts them to that height of heroism. Life is then most glorious when it is given away for a great cause. That sacrifice is the one noble and chivalrous element which gives interest to war--the one thing that can be disentangled from its hideous associations, and can be transferred to higher regions of life. That spirit of lofty consecration and utter self-forgetfulness must be ours, if we would be Christ's soldiers. Our obedience will then be glad when we feel the force of, and yield to, that gentle, persuasive entreaty, I beseech you, brethren! by the mercies of God, that ye present your bodies a living sacrifice.' There is one Sacrifice for sin for ever'--which never can be repeated, nor exhausted, nor copied. And the loving, faithful acceptance of that sacrifice of propitiation leads our hearts to the response of thank-offering, the sacrifice and surrender of ourselves to Him who has given Himself not only to, but for us. It cannot be recompensed, but it may he acknowledged. Let us give ourselves to Christ, for He has died for us. Let us give ourselves to Christ, for only in such surrender do we truly find ourselves. Let us give ourselves to Christ, for such a sacrifice makes all life fair and noble, and that altar sanctifies the gift. Let us give ourselves to Christ, for without such sacrifice we have no place in the host whom He leads to victory. Thy people shall be willing offerings in the day of Thy power.'

Still further, another remarkable idea may be connected with this word. By a natural transition, of which illustrations may be found in other languages, it comes to mean free; and also noble: As, for instance, it is used in the fifty-first Psalm, Uphold me with Thy free Spirit'--and in the forty-seventh, The princes of the people are gathered together.' And does not this shading of significations--willing sacrifices, free, princely--remind us of another distinctly evangelical principle, that the willing service which rests upon glad consecration raises him who renders it to true freedom and dominion? Every man enlisted in His body-guard is noble. The Prince's servants are every other person's master. The King's livery exempts from all other submission. As in the old Saxon monarchies, the monarch's domestics were nobles, the men of Christ's household are ennobled by their service. They who obey Him are free from every yoke of bondage --free indeed.' All things serve the soul that serves Christ. He hath made us kings unto God.'

II. The Soldiers Are Priests.

That expression, in the beauties of holiness,' is usually read as if it belonged either to the words immediately preceding, or to those immediately following. But in either case the connection is somewhat difficult and obscure. It seems better regarded as a distinct and separate clause, adding a fresh trait to the description of the army, and what that is we need not find any difficulty in ascertaining. The beauties of holiness' is a frequent phrase for the sacerdotal garments, the holy festal attire of the priests of the Lord. So considered, how beautifully it comes in here! The conquering King whom the psalm hymns is a Priest for ever; and He is followed by an army of priests. The soldiers are gathered in the day of the muster, with high courage and willing devotion, ready to fling away their lives; but they are clad not in mail, hut in priestly robes--like those who wait before the altar rather than like those who plunge into the fight--like those who compassed Jericho with the ark for their standard, and the trumpets for all their weapons. We can scarcely fail to remember the words which echo these and interpret them: The armies which were in heaven followed Him on white horses, clothed in fine linen, white and clean'--a strange armour against sword-cut and spear-thrust.

The main purpose, then, of this part of our text seems to be to bring out the priestly character of the Christian soldier--a thought which carries with it many important considerations, on which I can barely touch.

Mark, then, how the warfare which we have to wage is the same as the priestly service which we have to render. The conflict is with our own sin and evil; the sacrifice we have to offer is ourselves. As soldiers, we have to fight against our selfish desires and manifold imperfections; as priests, we have to lay our whole selves on His altar. The task is the same under either emblem. We have a conflict to wage in the world, and in the world we have a priestly work to do, and these are the same. We have to be God's representatives in the world, bringing Him nearer to men's apprehensions and hearts by word and work. We have to bring men to God by entreaty, and by showing the path which leads to Him. That priestly service for men is in effect identical with the merciful warfare which we have to wage in the world. The Church militant is an army of priests. Its warfare is its sacerdotal function. It fights for Christ when it opposes the message of His grace and the power of His blood to its own and the world's sins--and when it intercedes in the secret place for the coming of His kingdom.

Does not this metaphor teach us also, what is to be our defence and our weapon in this warfare? Not with garments rolled in blood, nor with brazen armour do they go forth, .who follow Him that conquered by dying. Their uniform is the beauties of holiness,' the fine linen clean and white, which is the righteousness of saints.' Many great thoughts lie in such words, which I must pass over. But this one thing is obvious--that the great power which we Christian men are to wield in our loving warfare is--character. Purity of heart and life, transparent simple goodness, manifest in men's sight--these will arm us against dangers, and these will bring our brethren glad captives to our Lord. We serve Him best, and advance His kingdom most, when the habit of our souls is that righteousness with which He invests our nakedness, Be like your Lord, and as His soldiers you will conquer, and as His priests you will win some to His love and fear. Nothing else will avail without that. Without that dress no man finds a place in the ranks.

The image suggests, too, the spirit in which our priestly warfare is to be waged. The one metaphor brings with it thoughts of strenuous effort, of discipline, of sworn consecration to a cause. The other brings with it thoughts of gentleness and sympathy and tenderness, of still waiting at the shrine, of communion with Him who dwells between the Cherubim. Whilst our work demands all the courage and tension of every power which the one image presents, it is to be sedulously guarded from any tinge of wrath or heat of passion, such as mingles with conflict, and is to be prosecuted with all the pity and patience, the brotherly meekness of a true priest. The wrath of men worketh not the righteousness of God.' If we forget the one character in the other, we shall bring weakness into our warfare, and pollution into our sacrifice. The servant of the Lord must not strive.' We must not be animated by mere pugnacious desire to advance our principles, nor let the heat of human eagerness give a false fervour to our words and work. We cannot scold nor dragoon men to love Jesus Christ. We cannot drive them into the fold with dogs and sticks. We are to be gentle, long-suffering, not doing our work with passion and self-will, but remembering that gentleness is mightiest, and that we shall best' adorn the doctrine of God our Saviour' when we go among men with the light caught in the inner sanctuary still irradiating our faces, and our hands full of blessings to bestow on our brethren. We are to be soldier-priests, strong and gentle, like the ideal of those knights of old who were both, and bore the cross on shield and helmet and sword-hilt.

He, our Lord, is our pattern for both; and from Him we derive the strength for each. He is the Captain of our salvation, and we fight beneath His banner, and by His strength. He is a merciful and faithful High Priest, and He consecrates His brethren to the service of the sanctuary. To Him look for your example of heroism, of fortitude, of self-forgetfulness. To Him look for your example of gentle patience and dewy pity. Learn in Christ how possible it is to be strong and mild, to blend in fullest harmony the perfection of all that is noble, lofty, generous in the soldier's ardour of heroic devotion; and of all that is calm, still, compassionate, tender in the priest's waiting before God and mediation among men. And remember, that by faith only do we gain the power of copying that blessed example, to be like which is to be perfect--not to be like which is to fail wholly, and to prove that we have no part in His sacrifice, nor any share in His victory.

III. The Final Point In This Description Must Now Engage Us For A Few Moments. The Soldier-Priests Are As Dew Upon The Earth.

From the womb of the morning thou hast the dew of thy youth.' These words are often misunderstood, and taken to be a description of the fresh, youthful energy attributed by the psalm to the Priest-King of this nation of soldier-priests. The misunderstanding, I suppose, has led to the common phrase, The dew of one's youth.' But the reference of the expression is to the army, not to its leader. Youth' here is a collective noun, equivalent to young men.' The host of His soldier-subjects is described as a band of young warriors whom He leads, in their fresh strength and countless numbers and gleaming beauty, like the dew of the morning.

There are two points in this last clause which may occupy us for a few moments--that picture of the army as a band of youthful warriors; and that lovely emblem of the dew as applied to Christ's servants.

As to the former--there are many other words of Scripture which carry the same thought, that he who has fellowship with God, and lives in the constant reception of the supernatural life and grace which come from Jesus Christ, possesses the secret of perpetual youth. The world ages us, time and physical changes tell on us all, and the strength which belongs to the life of nature ebbs away, but the life eternal is subject to no laws of decay and owes nothing to the external world. So we may be ever young in heart and spirit. It is possible for a man to carry the freshness, the buoyancy, the elastic cheerfulness, the joyful hope of his earliest days, right on through the monotony of middle-aged maturity, and even into old age, unshadowed by the lonely reflection of the tombs which the setting sun casts over the path. It is possible for us to get younger as we get older, because we drink more full draughts of the fountain of life: and so to have to say at the last, Thou hast kept the good wine until now.' Even the youths shall faint and be weary, and the young men shall utterly fall. But they that wait upon the Lord shall renew their strength.' If we live near Christ, and draw our life from Him, then we may blend the hopes of youth with the experience and memory of age; be at once calm and joyous, wise and strong, preserving the blessedness of each stage of life into that which follows, and thus at last possessing the sweetness and the good of all at once. We may not only bear fruit in old age, but have blossoms, fruit, and flowers--the varying product and adornment of every stage of life, united in our characters.

Then, with regard to the other point in this final clause--that emblem of the dew leads to many considerations upon which I can but inadequately touch.

It comes into view here, I suppose, mainly for the sake of its effect upon the earth. It is as a symbol of the refreshing which a weary world will receive from the conquests and presence of the King and His host, that the latter are likened to the glittering morning dew. Another prophetic Scripture gives us the same emblem when it speaks of Israel being in the midst of many people as a dew from the Lord.' Such ought to be the effect of our presence. We are meant to gladden, to adorn, to refresh, this parched, prosaic world, with a freshness brought from the chambers of the sunrise.

It is worth while to notice how we may discern a sequence of thought in these successive features of description in our text. It began with that inmost spirit and motive of the Christian life, the submission of will and consecration of self to Christ. It advanced to the function and character of His servants in the world. And now it deals finally with the influence which they are to exert by this their soldier-like obedience and priestly ministration.

There is progress of thought, too, in another way. We began with a symbol that had in it something almost harsh and stern. We advanced to one in which there was a predominance of gentle and gracious thoughts and images. And now all that was severe, and all that reminded either of opposition or of effort, has melted away into this sweet emblem. Instead of the confused noise' of the battle of the warrior, we have the silence of the dawn, and the noiseless falling of the dew amid the solitudes of the wildernesses, or the recesses of the mountains. So the highest thought of our Christian influence, is that it comes with silent footfall and refreshes men's souls, like His, who will come down as rain upon the mown grass,' who will not strive nor cry, but in gentle omnipotence and meek persistence of love, will not fail nor be discouraged till He have set judgment in the earth.'

Remember other symbols by which the same general thought of Christian influence upon the world is set forth with very remarkable variation. Ye are the light of the world.'--Ye are the salt of the earth.' The light guides and gladdens; the salt preserves and purifies; the dew freshens and fertilises; the light, conspicuous; the salt, working concealed; and the dew, visible like the former, but yet unobtrusive and operating silently like the latter. Some of us had rather be light than salt; prefer to be conspicuous rather than to diffuse a wholesome silent influence around us. But these three types must all be blended, both in regard to the manner of working, and in regard to the effects produced. We shall refresh and beautify the world only in proportion as we save it from its rottenness and corruption, and we shall do either only in proportion as we bear abroad the name of Christ, in whom is life; and the life is the light of men.'

Nor need we omit allusions to other associations connected with this figure. The dew, formed in the silence of the darkness while men sleep, falling as willingly on a bit of dead wood as anywhere, hanging its pearls on every poor spike of grass, and dressing everything on which it lies with strange beauty, each separate globule tiny and evanescent, but each flashing back the light, and each a perfect sphere, feeble one by one, but united, mighty to make the pastures of the wilderness rejoice --so, created in silence by an unseen influence, weak when taken singly, but strong in their myriads, glad to occupy the lowliest place, and each bright with something of celestial light,' Christian men and women are to be in the midst of many people as a dew from the Lord.

Brethren! that characteristic, like all else which is good, belongs to us in proportion as we keep near to Christ Jesus, and are filled with His fulness. All these emblems which have been occupying us now, originally belonged to Him, and we receive from Him the grace that makes us as He is in the world. He Himself is the Warrior King, the Captain of the Lord's host, the true Joshua, whose last word ere His Cross was a shout of victory, I have overcome the world' --whose promises from the throne seven times crown the conqueror who overcomes as He overcame. He makes us His soldiers and strengthens us for the war, if we live by faith in Him. He Himself is the Priest--the only Eternal Priest of the world--who wears on His head the mitre and the diadem, and bears in His hand the sceptre and the censer; and He makes us priests, if faith in His only sacrifice and all-prevalent intercession be in our souls. He is the dew unto Israel--and only by intercourse with Him shall we be made gentle and refreshing, silent blessings to all the weary and the parched souls in the wilderness of the world.

Everything worth being or doing comes from Jesus Christ. Heroic courage; then hold. His hand, and He will strengthen your heart. Glad surrender; then think of His sacrifice for us until ours to Him be our answering gift. Priestly power; then let Him bring us nigh by His blood, that we too may be able to have compassion on the ignorant and to draw them to God. Dewy purity and freshness; then open your hearts for the reception of His grace, for all the invigoration that we can impart to the world is but the communication of that refreshing wherewith we ourselves are refreshed of Christ. In every aspect of our relations to the world, we draw all our fitness for all our offices from that Lord, who is and gives everything that we can be or do. Then let us seek by humble faith and habitual contact with Him and His truth, to have our emptiness filled by His fulness, and our unfitness made ready for all service by His all-sufficiency.

And let me close by reiterating what I have said already. There is a twofold manner of subjection--the spurious and the real. The involuntary is nought; the glad and cheerful surrender alone is counted sub. mission. This psalm shows us Christ surrounded by His friends who are glad to obey. But it also shows us Christ ruling in the midst of His enemies. They cannot help obeying; His dominion is established over them, but they do not wish to have Him to reign over them, and therefore they are enemies--even though they be subjects. Which is it with you, my brother? Do you serve because you love--and love because He died for you? or do you serve because you must? Then, remember, constrained service is no service; and subjects without loyalty are rebel traitors. Our psalm shows us Christ gathering His army in array. He is calling each of us to a place there, in this day of His power, and day of His grace. Take heed lest the day of His power should for you darken into that other day of which this psalm speaks--the day of His wrath, when He strikes through kings, and bruises the head over many countries. Put your trust in that Saviour, my friend! cleave to that Sacrifice, then you will not be amongst those whom He treads down in His march to victory, but one of that happy band of priestly warriors who follow Him as He goes forth conquering and to conquer.'

MHCC: Psa 110:1-7

Glorious things are here spoken of Christ. Not only he should be superior to all the kings of the earth, but he then existed in glory as the eternal Son of God. Sitting is a resting posture: after services and sufferings, to give law, to give judgment. It is a remaining posture: he sits like a king for ever. All his enemies are now in a chain, but not yet made his footstool. And his kingdom, being set up, shall be kept up in the world, in despite of all the powers of darkness. Christ's people are a willing people. The power of the Spirit, going with the power of the world, to the people of Christs, is effectual to make them willing. They shall attend him in the beautiful attire of holiness; which becomes his house for ever. And he shall have many devoted to him. The dew of our youth, even in the morning of our days, ought to be consecrated to our Lord Jesus. Christ shall not only be a King, but a Priest. He is God's Minister to us, and our Advocate with the Father, and so is the Mediator between God and man. He is a Priest of the order of Melchizedek, which was before that of Aaron, and on many accounts superior to it, and a more lively representation of Christ's priesthood. Christ's sitting at the right hand of God, speaks as much terror to his enemies as happiness to his people. The effect of this victory shall be the utter ruin of his enemies. We have here the Redeemer saving his friends, and comforting them. He shall be humbled; he shall drink of the brook in the way. The wrath of God, running in the curse of the law, may be considered as the brook in the way of his undertaking. Christ drank of the waters of affliction in his way to the throne of glory. But he shall be exalted. What then are we? Has the gospel of Christ been to us the power of God unto salvation? Has his kingdom been set up in our hearts? Are we his willing subjects? Once we knew not our need of his salvation, and we were not willing that he should reign over us. Are we willing to give up every sin, to turn from a wicked, insnaring world, and rely only on his merits and mercy, to have him for our Prophet, Priest, and King? and do we desire to be holy? To those who are thus changed, the Saviour's sacrifice, intercession, and blessing belong.

Matthew Henry: Psa 110:1-4

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 (2Pe 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, 1Th 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, 2Co 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, 1Sa 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 (Zec 6:13), king of righteousness and king of peace. Melchizedek had no successor, nor has Christ; his is an unchangeable priesthood. The apostle comments largely upon these words (Heb. 7) and builds on them his discourse of Christ's priestly office, which he shows was no new notion, but built upon this most sure word of prophecy. For, as the New Testament explains the Old, so the Old Testament confirms the New, and Jesus Christ is the Alpha and Omega of both.

Matthew Henry: Psa 110:5-7

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, 2Sa 5:24. Or, rather, At thy right hand, O God! referring to 2Sa 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.

Keil-Delitzsch: Psa 110:1-2

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., 1Sa 22:12, although the more exact form of address is "my lord the king,"e.g., 1Sa 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 (1Sa 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 2Sa 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 (1Ch 29:23), viz., as visible representative of the invisible King (1Ch 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, 1Ki 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 , 1Co 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; 1Co 15:28). הדם is an accusative of the predicate. The enemies shall come to lie under his feet (1Ki 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"(1Sa 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 Zec 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.

Keil-Delitzsch: Psa 110:3-4

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"(2Ch 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, 2Sa 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 2Ch 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. 2Ch 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 Zec 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.

Keil-Delitzsch: Psa 110:5-7

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. 1Sa 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.

Constable: Psa 107:1--150:6

V. Book 5: chs. 107--150

There are 44 psalms in this section of the Psalter. David composed 15 of these (108-110; 122; 124; 131; 133; 138-145), Solomon wrote one (127), and the remaining 28 are anonymous. Psalms 113-118 compose the so-called Egyptian Hallel, which the Jews used in their Passover (cf. Mark 14:26). Fifteen are Songs of Ascent (120-134), and five are Hallel or Hallelujah psalms (146-150).

Constable: Psa 110:1-7

Psalm 110

This is a prophetic Messianic psalm that describes a descendent of David who would not only be his son but his Lord.¹⁷⁷ This descendent would be both a king and a priest. David was a prophet, and in this psalm he revealed new information from God concerning the future. Such a prophetic message is an oracle.

There has been much speculation about the historical situation that formed the basis for what the psalmist wrote in this psalm.¹⁷⁸ It is presently unknown though David wrote it (cf. Mark 12:36).¹⁷⁹ More important than its original historical context is its prophetic significance. The New Testament contains more references to this psalm than to any other chapter in the Old Testament.

Constable: Psa 110:1-2

1. The oracle concerning Messiah 110:1-2

The psalmist wrote that he heard a conversation between Yahweh and David's Master. Clearly this distinguishes two members of the Godhead. LORD (Yahweh) refers to God the Father and Lord (adonay) refers to God the Son, the Messiah or Anointed of God. Yahweh commanded Messiah to sit at His right hand, the traditional place of power and authority. He was to do so until Yahweh would subjugate Messiah's enemies (cf. Josh. 5:14). Then Yahweh would permit Messiah to rule over them (cf. 2:8-9; 1 Cor. 15:25).

Jesus Christ quoted verse 1 to prove that He was not only David's descendent but the Messiah of whom David wrote (Mark 12:35-37; cf. Matt. 22:44; Luke 20:42). Peter and the writer of the epistle to the Hebrews also quoted it to prove the deity of Jesus (Acts 2:34-36; 5:30-31; Heb. 1:13; 10:11-13).

"So this single verse displays the divine Person of Christ, His power and the prospect before Him. Together with verse 4 it underlies most of the New testament teaching on His glory as Priest-King."¹⁸⁰

Constable: Psa 110:3-4

2. The rule of Messiah 110:3-4

110:3 When Messiah comes to rule over His enemies His people will willingly join in His reign (cf. Judg. 5:2). They will be holy in contrast to the unholy whom Messiah will subdue. They will be as youthful warriors, namely strong and energetic. They will be as the dew in the sense of being fresh, numerous, and a blessing from God. The expression "from the womb of the dawn" probably signifies their early appearance during Messiah's reign. Later revelation identifies these people as faithful believers (Rev. 5:10; 20:4, 6; 22:5).

110:4 Yahweh has made an affirmation in the most definite way possible and will not change His mind.¹⁸¹ Messiah will be a priest forever in the order of Melchizedek (lit. king of righteousness). This is the first reference in Scripture to this order of priests. Melchizedek ruled over Salem (lit. peace), the ancient name for Jerusalem where David also ruled. Melchizedek was also a priest of the Most High God (Gen. 14:18; cf. Heb. 7:1). Thus he was both a king and a priest. Messiah would also be a king and a priest. In this sense Messiah was a priest in the order of Melchizedek. He continued the type of priesthood Melchizedek had, namely a kingly or royal priesthood.

If Yahweh sets up Messiah as a priest "forever," the Aaronic order of priests must end as God's appointed order (cf. Heb. 5:6; 6:20; 7:17, 21). As a priest Messiah offered Himself as a substitute sacrifice on the cross (cf. Heb. 7:27-28; 10:10). Jesus was not of Aaron's line since He descended from the tribe of Judah (cf. Heb. 7:11-18). He is the new eternal High Priest (cf. Heb. 7:21-26, 28), and He mediates the New Covenant that replaces the Old Mosaic Covenant (cf. Heb. 8:13; 9:15).

Constable: Psa 110:5-7

3. The victory of Messiah 110:5-7

Messiah's victory over His enemies will be great. David saw Messiah presently seated at God the Father's right hand (cf. Heb. 8:1; 10:12). In the future He will get off that throne to wage war (cf. Joel 3:2, 11-14; Rev. 16:16; 19:13-15). Messiah's drinking by a brook pictures Him renewing His strength. Yahweh will exalt Messiah because of His victorious conquest.¹⁸²

Later revelation helps us understand that Messiah will come back to the earth with His saints; He will not wage this particular war from heaven (Zech. 14:4; Rev. 19). He will fight against the nations that oppose Him at the end of the Tribulation. This is the battle of Armageddon (Dan. 11:36-45; Rev. 19:17-19). Following victory in that battle He will rule on the earth for 1, 000 years (Rev. 20:1-10).

The Epistle to the Hebrews expounds this psalm. It clarifies especially how Jesus Christ fulfilled what David prophesied here about Messiah being a king priest (cf. Zech. 6:12-13).¹⁸³

Tafsiran/Catatan -- Lainnya

Evidence: Psa 110:1

These verses speak of the coming Messiah. Heb 5:5-6 tells us that Jesus is our High Priest "after the order of Melchisedec" ( Psa 110:4 ), and Joh 5:22 says that God has committed all judgment to Jesus ( Psa 110:6 ). See also Heb 4:14 ; Heb 7:22-26 ; Act 10:42 .

Pendahuluan / Garis Besar

JFB: Psalms (Pendahuluan Kitab)

The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title of only one Psalm (the hundred forty-fifth). The Greek title (in the Septuagint, a translation made two hundred years before Christ) is psalmoi, whence our word "Psalms." This corresponds to the Hebrew word mizmoi by which sixty-five Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare 1Ch 16:4-8; 2Ch 5:12-13). To some Psalms, the Hebrew word (shir) "a song," is prefixed. Paul seems to allude to all these terms in Eph 5:19, "singing . . . in psalms, hymns, and spiritual songs."

TITLES.--To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalm 60], all) of these particulars: the direction to the musician, the name of the author or the instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions has been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations from a proper translation of some, altering others, and, in several instances, supplying titles to Psalms which, in Hebrew, had none. It is also alleged that the subject of a Psalm, as given in the title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in the Bible, which all agree to be of good authority; and the alleged inconsistency may be shown, on more accurate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscurity, raise a presumption in their favor, while such prefaces to a composition accord with the usages of that age and part of the world (compare Isa 38:9).

"The Chief Musician" was the superintendent of the music (compare "to oversee," 1Ch 15:21, Margin). "To" prefixed to this, means, "pertaining to" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer (Hab. 3:1-19). The same Hebrew preposition is prefixed to the name of the author and translated "of," as "a Psalm of David," "of Asaph," except that to "the sons of Korah," it is translated "for," which is evidently wrong, as the usual direction, "to the chief musician," is given, and no other authorship intimated. On the apparent exception to this last remark, see below, and see on Psa 88:1, title. The explanations of other particulars in the titles will be given as they occur.

AUTHORS.--This book is often called "The Psalms of David," he being the only author mentioned in the New Testament (Luk 20:42) and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2 and 95 are ascribed to him (Act 4:25 and Heb 4:7). He was probably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the two hundred eighty-eight Levites he appointed for singing and performing instrumental music, we find mentioned the "sons of Korah" (1Ch 9:19); including Heman (1Ch 6:33-38); and also Asaph (1Ch 6:39-44); and Ethan (1Ch 15:17-19). God was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like those of their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the eighty-eighth, which is also ascribed to Heman, that being the only instance in which the name of the "son" (or descendant) is mentioned; and to Ethan, one. Solomon's name appears before the seventy-second and hundred twenty-seventh; and that of Moses before the ninetieth. Special questions respecting authorship will be explained as they arise.

CONTENTS.--As the book contains one hundred fifty independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89; Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. Angus' Bible Hand Book is perhaps the most useful, and is appended.

Still the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship.

The distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, His glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all material and immaterial agencies, are celebrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the salvation of men "from the ends of the earth" [Act 13:47], are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, is that of God's people generally. Christian biography is edifying only as it is truth illustrated in experience, such as God's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, under divine influence, and "in words which the Holy Ghost" taught [1Co 2:13]. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conflicts, perplexities, doubts, fears, penitent moanings, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductions of false-hearted flatterers, and deliverance from the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest prayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity.

The historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy:

THE MESSIAH AND HIS KINGDOM.--David was God's chosen servant to rule His people, as the head at once of the State and the Church, the lineal ancestor, "according to the flesh" [Act 2:30; Rom 1:3], of His adorable Son, and His type, in His official relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And further, in view of the great promise (2Sa 7:12-16) to him and his seed, to which such frequent reference is made in the Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneficence, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but "being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," he "foretold the sufferings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension, His eternal priesthood, His royal dignity, His prophetical office, the purchase and bestowal of the gifts of the Spirit, the conversion of the nations, the establishment, increase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject this King in Zion, are predicted in the language of assured confidence and joy." While these great themes have supplied the people of God with a popular theology and a guide in religious experience and Christian morality, clothed in the language of devotion, they have provided an inspired liturgy in which the pious, of all creeds and sects, have, for nearly three thousand years, poured out their prayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with His disciples, sang one of these hymns on the night on which He was betrayed [Mat 26:30]; He took from one the words in which He uttered the dreadful sorrows of His soul [Mat 27:46], and died with those of another on His lips [Luk 23:46]. Paul and Silas in the dungeon [Act 16:25], primitive Christians in their covert places of worship, or the costly churches of a later day, and the scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, in untold forms of version, paraphrase, and imitation, by Papists and Protestants, Prelatists and Presbyterians, Independents, Baptists, Methodists--men of all lands and all creeds, in public and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and suffering which pervade their earlier portions we are gradually borne on amid alternate conflicts and triumphs, mournful complaints and awakening confidence; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger--till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitude, which no man can number, in the sanctuary above.

JFB: Psalms (Garis Besar)

• ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two letters of the Hebrew alphabet. Each stanza contains eight verses, and the first letter of each verse is that which gives name to the stanza. Its contents are mainly praises of God's Word, exhortations to its perusal, and reverence for it, prayers for its proper influence, and complaints of the wicked for despising it. There are but two verses (Psa 119:122, Psa 119:132) which do not contain some term or description of God's Word. These terms are of various derivations, but here used, for the most part, synonymously, though the use of a variety of terms seems designed, in order to express better the several aspects in which our relations to the revealed word of God are presented. The Psalm does not appear to have any relation to any special occasion or interest of the Jewish Church or nation, but was evidently "intended as a manual of pious thoughts, especially for instructing the young, and its peculiar artificial structure was probably adopted to aid the memory in retaining the language." (Psa. 119:1-176)
• BETH. (Psa 119:9-16). The whole verse may be read as a question; for,
• GIMEL. (Psa 119:17-24). Life is desirable in order to serve God; that we may do so aright, we should seek to have our eyes opened to behold His truth, and earnestly desire fully to understand it.
• DALETH. (Psa 119:25-32). Submitting ourselves in depression to God, He will revive us by His promises, and lead us to declare His mercy to others.
• HE. (Psa 119:33-40). To encourage us in prayer for divine aid in adhering to His truth, we are permitted to believe that by His help we shall succeed.
• VAU. (Psa 119:41-48). The sentiment more fully carried out. God's mercies and salvation, as revealed in His Word, provide hope of forgiveness for the past and security in a righteous course for the future.
• ZAIN. (Psa 119:49-56). Resting on the promises consoles under affliction and the tauntings of the insolent.
• CHETH. (Psa 119:57-64). Sincere desires for God's favor, penitence, and activity in a new obedience, truly evince the sincerity of those who profess to find God a portion (Num 18:20; Psa 16:5; Lam 3:24).
• TETH. (Psa 119:65-72). The reliance on promises (Psa 119:49) is strengthened by experience of past dealings according with promises, and a prayer for guidance, encouraged by sanctified affliction.
• JOD. (Psa 119:73-80). As God made, so He can best control, us. So as to Israel, he owed to God his whole internal and external existence (Deu 32:6).
• CAPH. (Psa 119:81-88). In sorrow the pious heart yearns for the comforts of God's promises (Psa 73:26; Psa 84:2).
• LAMED. (Psa 119:89-96). In all changes God's Word remains firm (1Pe 1:25). Like the heavens, it continually attests God's unfailing power and unchanging care (Psa 89:2).
• MEM. (Psa 119:97-104). This characteristic love for God's law (compare Psa 1:2) ensures increase.
• NUN. (Psa 119:105-112). Not only does the Word of God inform us of His will, but, as a light on a path in darkness, it shows us how to follow the right and avoid the wrong way. The lamp of the Word is not the sun. He would blind our eyes in our present fallen state; but we may bless God for the light shining as in a dark place, to guide us until the Sun of Righteousness shall come, and we shall be made capable of seeing Him (2Pe 1:19; Rev 22:4). The lamp is fed with the oil of the Spirit. The allusion is to the lamps and torches carried at night before an Eastern caravan.
• SAMECH. (Psa 119:113-120).
• AIN. (Psa 119:121-128). On the grounds of his integrity, desire for God's word, and covenant relation to Him, the servant of God may plead for His protecting care against the wicked, gracious guidance to the knowledge of truth, and His effective vindication of the righteous and their cause, which is also His own.
• PE. (Psa 119:129-136).
• TZADDI. (Psa 119:137-144). God's justice and faithfulness in His government aggravate the neglect of the wicked, and more excite the lively zeal of His people.
• KOPH. (Psa 119:145-152). An intelligent devotion is led by divine promises and is directed to an increase of gracious affections, arising from a contemplation of revealed truth.
• RESH. (Psa 119:153-160). Though the remembering of God's law is not meritorious, yet it evinces a filial temper and provides the pious with promises to plead, while the wicked in neglecting His law, reject God and despise His promises (compare Psa 9:13; Psa 43:1; Psa 69:18).
• SCHIN. (Psa 119:161-168). (Compare Psa 119:46, Psa 119:86).
• TAU. (Psa 119:169-176). The prayer for understanding of the truth precedes that for deliverance. The fulfilment of the first is the basis of the fulfilment of the second (Psa 90:11-17). On the terms "cry" and "supplication" (compare Psa 6:9; Psa 17:1).
• LIVING VOICES SHALL TAKE UP THE FAILING SOUNDS OF DEAD INSTRUMENTS, AND AS THEY CEASE ON EARTH, THOSE OF INTELLIGENT RANSOMED SPIRITS AND HOLY ANGELS, AS WITH THE SOUND OF MIGHTY THUNDERS, WILL PROLONG ETERNALLY THE PRAISE, SAYING: "ALLELUIA! SALVATION, AND GLORY, AND HONOR, AND POWER, UNTO THE LORD OUR GOD;" "ALLELUIA! FOR THE LORD GOD OMNIPOTENT REIGNETH." AMEN!.

TSK: Psalms (Pendahuluan Kitab)

The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nations find in these compositions a language at once suitable to their feelings, and expressive of their highest joys and deepest sorrows, as well as of all the endlessly varied wishes and desires of their hearts. Whether the pious believer is disposed to indulge the exalted sentiments of praise and thanksgiving towards the ALMIGHTY FATHER of his being; to pour out his soul in penitence or prayer; to bewail, with tears of contrition, past offences; to magnify the goodness and mercy of GOD; to dwell with ecstacy on the divine attributes of wisdom and omnipotence; or to rejoice in the coming of the MESSIAH, the Psalms afford him the most perfect models for expressing all his feelings.

TSK: Psalms 110 (Pendahuluan Pasal)

Overview

Psa 110:1, The kingdom; Psa 110:4, the priesthood; Psa 110:5, the conquest; Psa 110:7, and the passion of Christ.

Poole: Psalms (Pendahuluan Kitab)

OF PSALMS

THE ARGUMENT

The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which being fixed, it is of small moment that the penman of some of them is not now known; nor doth this any more lessen its authority, than it invalidates the decree of a prince, or an act of parliament, that it is not certain by whose pen it was drawn up. Most of them were composed by David, as is evident, both from the title of them, and from the express testimony of the New Testament concerning some of them; and that by the inspiration of God’ s Spirit, as appears both from the Divine matter and frame of them, and from 2Sa 23:1 Mat 22:43 Act 1:16 2:25 . But some of them were composed by other persons; by Moses, as Ps 90 , by Heman, and Ethan, and Asaph, as the title of the Psalms show; and by others after their times, whose names are not mentioned, as is manifest from Ps 126 Ps 127 . It is apparent that the Psalms were not written in the order in which they now lie; and they were put into this order either by Ezra, as the Hebrew doctors affirm, or by some other holy prophet or prophets. It is sufficient for us that the whole book is owned as canonical by our blessed Saviour, Luk 24:44 .

PSALM 1

Poole: Psalms 110 (Pendahuluan Pasal)

THE ARGUMENT

That the penman of this Psalm was not Eliezer, Abraham’ s servant, who writ it upon the occasion of Abraham’ s victory over those kings, Ge 14 , (as some of the later Jews have devised, out of opposition to Christianity,) nor any other person but David, is manifest from the title of the Psalm, which is a part of the sacred text. That this Psalm belongs to the Messiah is abundantly evident, both from the express testimony of the New Testament, Act 2:34 1Co 15:25 Heb 1:13 10:13 , and from the consent of the ancient Hebrew doctors, manifested implicitly in Mat 22:44 , and expressly from their own mouths. Of which see my Latin Synopsis upon this place; and from the matter of the Psalm, which can by no means or arts be made to agree to David, who was not David’ s lord nor a priest , much less a priest forever , or after the order of Melchisedek , the priesthood of Aaron being in David’ s time in use and force, and in the hands of another person and family. And whereas divers other Psalms, though principally directed to and to be understood of the Messiah, yet in some sort may be understood concerning David also, or at least took their rise and occasion from David, or from something relating to him, this Psalm is directly, and immediately, and solely to be understood concerning the Messiah; the Spirit of God wisely so ordering this matter, that it might be a most express and convincing testimony against the unbelieving Jews concerning the true Messiah, and concerning the nature and quality of his kingdom.

Written by David, as is manifest both from this title, which being given to this, as well as to many other Psalms, whereof David is confessed to be the author, either proves this to be David’ s, or proves none of them to be so; and from Mat 22:43,44 Mr 12:36 , where also David is said to have spoken this Psalm in or by the Spirit of God, or by Divine inspiration.

An account of the calling the kingdom of Christ, Psa 110:1-3 ; of his everlasting priesthood, Psa 110:4 ; of his mighty conquest over his enemies, Psa 110:5,6 ; and of his sufferings and triumph, Psa 110:7 .

The Lord God the Father, the first person in the Trinity, to whom accordingly the original of all things, and especially of the work of man’ s redemption by Christ, is ascribed.

Said decreed or appointed it from eternity, and in due time published this decree, as is noted, Psa 2:7 , and actually executed it; which he did when he raised up Christ from the dead, and brought him into his heavenly mansion.

Unto my Lord unto his Son the Messias, whom David designedly calls his Lord, to admonish the Jews and the whole church, that although he was his son according to the flesh, or his human nature, Act 2:34 Rom 1:3 , yet he had a higher nature and original, and was also his Lord , as being by nature God blessed for ever, and consequently Lord of all things , as he is called, Act 10:36 ; and by office, as he was God-man, the Lord and King of the whole church, and of all the world for the church’ s sake. And this was a necessary provision, to prevent that scandal which the Holy Ghost foresaw the Jews and others would be apt to take at the meanness of Christ’ s appearance in the flesh. The Hebrew word Adon is one of God’ s titles, signifying his power and authority or lordship over all things, and therefore is most fitly given to the Messias, to whom God hath delegated all his power in the world, Mat 28:18 .

Sit thou at my right hand: thou who hast for many years been veiled with infirm and mortal flesh, despised, and rejected, and trampled upon by men, and persecuted unto the death, do thou now take to thyself thy great and just power; thou hast done thy work upon earth, now take thy rest, and the possession of that sovereign kingdom and glory which by right belongeth to thee: do thou rule with me with equal power and majesty, as thou art God; and with an authority and honour far above all creatures, such as is next to mine, as thou art man; as this phrase is expounded in other places. See Mar 16:19 Luk 22:69 1Co 15:25 Heb 1:3,13 8:1 10:12,13 Eph 1:20 , &c. It is a metaphor from the custom of earthly princes, who place those persons whom they honour most at their right hand; of which see 1Ki 2:19 Psa 45:9 Mat 20:21 . Sitting is put for reigning , 1Ki 3:6 , compared with 2Ch 1:8 , and withal notes the continuance of the reign, 1Co 15:25 .

Until doth not necessarily note the end or expiration of his kingdom at that time; for in other places it notes only the continuance of things till such time, without excluding the time following, as is evident from Gen 28:15 Psa 112:8 Mat 1:25 . So here it may signify that his kingdom should continue so long, even in the midst of his enemies, and in spite of all their power and malice, which was the only thing which was liable to any doubt; for that he should continue to reign after the conquest and utter ruin of all his enemies was out of all question. And yet this is a word of limitation, in regard of the mediatorial kingdom of Christ, in respect of which Christ rules with a delegated power, as his Father’ s viceroy, and with the use of outward means, and instruments, and ordinances, &c., for that manner of administration shall cease; which also seems to be intimated by this word, as it is expounded 1Co 15:25 .

I make by my almighty power communicated to thee as God by eternal generation, and vouchsafed to thee as Mediator, to enable thee to the full discharge of thine office.

Thine enemies which also are the enemies of thy church; all persecutors and ungodly men, who will not have Christ to rule over them, Luk 19:14 ; sin, and death, and the devil, 1Co 15:26 .

Thy footstool thy slaves and vassals to be put to the meanest and basest services, as this phrase implies, 1Ki 5:3 Psa 18:39 91:13 ; being taken from the manner of Eastern princes, who used to tread upon the necks of their conquered enemies, as we read, Jos 10:24 Jud 1:7 . And long after those times Sapores the Persian emperor trod upon Valerian emperor of the Romans, and Tamerlane used to tread upon Bajazet the Turkish emperor, whom he kept in an iron cage for that purpose.

MHCC: Psalms (Pendahuluan Kitab)

David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were written by the inspiration of the Holy Ghost; and no part of the Old Testament is more frequently quoted or referred to in the New. Every psalm either points directly to Christ, in his person, his character, and offices; or may lead the believer's thoughts to Him. And the psalms are the language of the believer's heart, whether mourning for sin, thirsting after God, or rejoicing in Him. Whether burdened with affliction, struggling with temptation, or triumphing in the hope or enjoyment of deliverance; whether admiring the Divine perfections, thanking God for his mercies, mediating on his truths, or delighting in his service; they form a Divinely appointed standard of experience, by which we may judge ourselves. Their value, in this view, is very great, and the use of them will increase with the growth of the power of true religion in the heart. By the psalmist's expressions, the Spirit helps us to pray. If we make the psalms familiar to us, whatever we have to ask at the throne of grace, by way of confession, petition, or thanksgiving, we may be assisted from thence. Whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may here find words to clothe it; sound speech which cannot be condemned. In the language of this Divine book, the prayers and praises of the church have been offered up to the throne of grace from age to age.

MHCC: Psalms 110 (Pendahuluan Pasal)

Christ's kingdom.

Matthew Henry: Psalms (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Book of Psalms

We have now before us one of the choicest and most excellent parts of all the Old Testament; nay, so much is there in it of Christ and his gospel, as well as of God and his law, that it had been called the abstract, or summary, of both Testaments. The History of Israel, which we were long upon, let us to camps and council-boards, and there entertained and instructed us in the knowledge of God. The book of Job brought us into the schools, and treated us with profitable disputations concerning God and his providence. But this book brings us into the sanctuary, draws us off from converse with men, with the politicians, philosophers, or disputers of this world, and directs us into communion with God, by solacing and reposing our souls in him, lifting up and letting out our hearts towards him. Thus may we be in the mount with God; and we understand not our interests if we say not, It is good to be here. Let us consider,

I. The title of this book. It is called, 1. The Psalms; under that title it is referred to, Luk 24:44. The Hebrew calls it Tehillim , which properly signifies Psalms of praise, because many of them are such; but Psalms is a more general word, meaning all metrical compositions fitted to be sung, which may as well be historical, doctrinal, or supplicatory, as laudatory. Though singing be properly the voice of joy, yet the intention of songs is of a much greater latitude, to assist the memory, and both to express and to excite all the other affections as well as this of joy. The priests had a mournful muse as well as joyful ones; and the divine institution of singing psalms is thus largely intended; for we are directed not only to praise God, but to teach and admonish ourselves and one another in psalms, and hymns, and spiritual songs, Col 3:16. 2. It is called the Book of Psalms; so it is quoted by St. Peter, Act 1:20. It is a collection of psalms, of all the psalms that were divinely inspired, which, though composed at several times and upon several occasions, are here put together without any reference to or dependence upon one another; thus they were preserved from being scattered and lost, and were in so much greater readiness for the service of the church. See what a good master we serve, and what pleasantness there is in wisdom's ways, when we are not only commanded to sing at our work, and have cause enough given us to do so, but have words also put in our mouths and songs prepared to our hands.

II. The author of this book. It is, no doubt, derived originally from the blessed Spirit. They are spiritual songs, words which the Holy Ghost taught. The penman of most of them was David the son of Jesse, who is therefore called the sweet psalmist of Israel, 2Sa 23:1. Some that have not his name in their titles yet are expressly ascribed to him elsewhere, as Psa 2:1-12 (Act 4:25) and Psa 96:1-13 and 105 (1 Chr. 16). One psalm is expressly said to be the prayer of Moses (Ps. 90); and that some of the psalms were penned by Asaph is intimated, 2Ch 29:30, where they are said to praise the Lord in the words of David and Asaph , who is there called a seer or prophet. Some of the psalms seem to have been penned long after, as Psa 137:1-9, at the time of the captivity in Babylon; but the far greater part of them were certainly penned by David himself, whose genius lay towards poetry and music, and who was raised up, qualified, and animated, for the establishing of the ordinance of singing psalms in the church of God, as Moses and Aaron were, in their day, for the settling of the ordinances of sacrifice; theirs is superseded, but his remains, and will to the end of time, when it shall be swallowed up in the songs of eternity. Herein David was a type of Christ, who descended from him, not from Moses, because he came to take away sacrifice (the family of Moses was soon lost and extinct), but to establish and perpetuate joy and praise; for of the family of David in Christ there shall be no end.

III. The scope of it. It is manifestly intended, 1. To assist the exercises of natural religion, and to kindle in the souls of men those devout affections which we owe to God as our Creator, owner, ruler, and benefactor. The book of Job helps to prove our first principles of the divine perfections and providence; but this helps to improve them in prayers and praises, and professions of desire towards him, dependence on him, and an entire devotedness and resignation to him. Other parts of scripture show that God is infinitely above man, and his sovereign Lord; but this shows us that he may, notwithstanding, be conversed with by us sinful worms of the earth; and there are ways in which, if it be not our own fault, we may keep up communion with him in all the various conditions of human life. 2. To advance the excellencies of revealed religion, and in the most pleasing powerful manner to recommend it to the world. There is indeed little or nothing of the ceremonial law in all the book of Psalms. Though sacrifice and offering were yet to continue many ages, yet they are here represented as things which God did not desire (Psa 40:6, Psa 51:16), as things comparatively little, and which in time were to vanish away. But the word and law of God, those parts of it which are moral and of perpetual obligation are here all along magnified and made honourable, nowhere more. And Christ, the crown and centre of revealed religion, the foundation, corner, and top-stone, of that blessed building, is here clearly spoken of in type and prophecy, his sufferings and the glory that should follow, and the kingdom that he should set up in the world, in which God's covenant with David, concerning his kingdom, was to have its accomplishment. What a high value does this book put upon the word of God, his statutes and judgments, his covenant and the great and precious promises of it; and how does it recommend them to us as our guide and stay, and our heritage for ever!

IV. The use of it. All scripture, being given by inspiration of God, is profitable to convey divine light into our understandings; but this book is of singular use with that to convey divine life and power, and a holy warmth, into our affections. There is no one book of scripture that is more helpful to the devotions of the saints than this, and it has been so in all ages of the church, ever since it was written and the several parts of it were delivered to the chief musician for the service of the church. 1. It is of use to be sung. Further than David's psalms we may go, but we need not, for hymns and spiritual songs. What the rules of the Hebrew metre were even the learned are not certain. But these psalms ought to be rendered according to the metre of every language, at least so as that they may be sung for the edification of the church. And methinks it is a great comfort to us, when we are singing David's psalms, that we are offering the very same praises to God that were offered to him in the days of David and the other godly kings of Judah. So rich, so well made, are these divine poems, that they can never be exhausted, can never be worn thread-bare. 2. It is of use to be read and opened by the ministers of Christ, as containing great and excellent truths, and rules concerning good and evil. Our Lord Jesus expounded the psalms to his disciples, the gospel psalms, and opened their understandings (for he had the key of David) to understand them, Luk 24:44. 3. It is of use to be read and meditated upon by all good people. It is a full fountain, out of which we may all be drawing water with joy. (1.) The Psalmist's experiences are of great use for our direction, caution, and encouragement. In telling us, as he often does, what passed between God and his soul, he lets us know what we may expect from God, and what he will expect, and require, and graciously accept, from us. David was a man after God's own heart, and therefore those who find themselves in some measure according to his heart have reason to hope that they are renewed by the grace of God, after the image of God, and many have much comfort in the testimony of their consciences for them that they can heartily say Amen to David's prayers and praises. (2.) Even the Psalmist's expressions too are of great use; and by them the Spirit helps our praying infirmities, because we know not what to pray for as we ought. In all our approaches to God, as well as in our first returns to God, we are directed to take with us words (Hos 14:2), these word, words which the Holy Ghost teaches. If we make David's psalms familiar to us, as we ought to do, whatever errand we have at the throne of grace, by way of confession, petition, or thanksgiving, we may thence be assisted in the delivery of it; whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may there find apt words wherewith to clothe it, sound speech which cannot be condemned. It will be good to collect the most proper and lively expressions of devotion which we find here, and to methodize them, and reduce them to the several heads of prayer, that they may be the more ready to us. Or we may take sometimes one choice psalm and sometimes another, and pray it over, that is, enlarge upon each verse in our own thoughts, and offer up our meditations to God as they arise from the expressions we find there. The learned Dr. Hammond, in his preface to his paraphrase on the Psalms (sect. 29), says, " That going over a few psalms with these interpunctions of mental devotion, suggested, animated, and maintained, by the native life and vigour which is in the psalms, is much to be preferred before the saying over the whole Psalter, since nothing is more fit to be averted in religious offices than their degenerating into heartless dispirited recitations." If, as St. Austin advises, we form our spirit by the affection of the psalm, we may then be sure of acceptance with God in using the language of it. Nor is it only our devotion, and the affections of our mind, that the book of Psalms assists, teaching us how to offer praise so as to glorify God, but, it is also a directory to the actions of our lives, and teaches us how to order our conversation aright, so as that, in the end, we may see the salvation of God, Psa 50:23. The Psalms were thus serviceable to the Old Testament church, but to us Christians they may be of more use than they could be to those who lived before the coming of Christ; for, as Moses's sacrifices, so David's songs, are expounded and made more intelligible by the gospel of Christ, which lets us within the veil; so that if to David's prayers and praises we all St. Paul's prayers in his epistles, and the new songs in the Revelation, we shall be thoroughly furnished for this good work; for the scripture, perfected, makes the man of God perfect.

As to the division of this book, we need not be solicitous; there is no connexion (or very seldom) between one psalm and another, nor any reason discernable for the placing of them in the order wherein we here find them; but it seems to be ancient, for that which is now the second psalm was so in the apostles' time, Act 13:33. The vulgar Latin joins the 9th and 10th together; all popish authors quote by that, so that, thenceforward, throughout the book, their number is one short of ours; our 11 is their 10, our 119 is their 118. But they divide the 147th into two, and so make up the number of 150. Some have endeavoured to reduce the psalms to proper heads, according to the matter of them, but there is often such a variety of matter in one and the same psalm that this cannot be done with any certainty. But the seven penitential Psalms have been in a particular manner singled out by the devotions of many. They are reckoned to be Psa 6:1-10, Psa 32:1-11, 38, 51,102, Psa 130:1-8, and Psa 143:1-12. The Psalms were divided into five books, each concluding with Amen, Amen, or Hallelujah; the first ending with Psa 41:1-13, the second with Ps. 72, the third with Ps. 89, the fourth with Ps. 106, the fifth with Psa 150:1-6. Others divide them into three fifties; others into sixty parts, two for every day of the month, one for the morning, the other for the evening. Let good Christians divide them for themselves, so as may best increase their acquaintance with them, that they may have them at hand upon all occasions and may sing them in the spirit and with the understanding.

Matthew Henry: Psalms 110 (Pendahuluan Pasal)

This psalm is pure gospel; it is only, and wholly, concerning Christ, the Messiah promised to the fathers and expected by them. It is plain that the Jews of old, even the worst of them, so understood it, however the modern Jews have endeavoured to pervert it and to rob us of it; for when the Lord Jesus proposed a question to the Pharisees upon the first words of this psalm, where he takes it for granted that David, in spirit, calls Christ his Lord though he was his Son, they chose rather to say nothing, and to own themselves gravelled, than to make it a question whether David does indeed speak of the Messiah or no; for they freely yield so plain a truth, though they foresee it will turn to their own disgrace, Mat 22:41, etc. Of him therefore, no doubt, the prophet here speaks of him and of no other man. Christ, as our Redeemer, executes the office of a prophet, of a priest, and of a king, with reference both to his humiliation and his exaltation; and of each of these we have here an account. I. His prophetical office (Psa 110:2). II. His priestly office (Psa 110:4). III. His kingly office (Psa 110:1, Psa 110:3, Psa 110:5, Psa 110:6). IV. His estates of humiliation and exaltation (Psa 110:7). In singing this psalm we must act faith upon Christ, submit ourselves entirely to him, to his grace and government, and triumph in him as our prophet, priest, and king, by whom we hope to be ruled, and taught, and saved, for ever, and as the prophet, priest, and king, of the whole church, who shall reign till he has put down all opposing rule, principality, and power, and delivered up the kingdom to God the Father.

A psalm of David.

Constable: Psalms (Pendahuluan Kitab)

Introduction

Title

The title of this book in the Hebrew Bible is Tehillim, which means "praise songs." The title adopted by the Septuagint translators for their Greek version was Psalmoi meaning "songs to the accompaniment of a stringed instrument." This Greek word comes from the Hebrew word mizmor that occurs in the titles of 57 of the psalms. In time the Greek word psalmoi came to mean "songs of praise" without reference to stringed accompaniment. The English translators transliterated the Greek title resulting in the title "Psalms" in English Bibles.

Date and Writers

The texts of the individual psalms do not usually indicate who wrote them.¹ However some of the titles of the individual psalms do contain information about the writers.² This is the only really reliable information we have as to who composed these psalms, though the commentators have their theories.

Not all the titles contain information about authorship.³ The ones that do refer to the following writers. Moses wrote Psalm 90.⁴ David composed 73 psalms, mostly in the first two books of the Psalter (i.e., Pss. 1-72). Asaph wrote 12 (Pss. 50, 73-83). Korah's descendents were responsible for 10 (Pss. 42, 44-49, 84, 87-88). Solomon wrote one or two (127 and perhaps 72). Heman the Ezrahite wrote one (Ps. 88). Ethan the Ezrahite composed one (Ps. 89).

Of these the earliest would have been the one Moses wrote (Ps. 90) and it probably dates from about 1405 B.C. Those David composed would have originated between about 1020 and 975 B.C. Asaph was a contemporary of David so we can date his in approximately the same period. Solomon's psalm(s) seem to have been produced about 950 B.C. Korah's descendents as well as Heman and Ethan probably lived after Solomon, but exactly when we cannot identify. Since Heman and Ethan are connected with Ezra as Ezrahites it is probable that they lived and wrote after the Babylonian exile as he did.

We can date some of the psalms that do not contain information about their writers in the title, if they have a title, by their subject matter. For example, David seems to have written Psalms 2 and 33 even though his name does not occur in the superscriptions (cf. Acts 4:25). Likewise Psalms 126 and 137 must have been late compositions dating from the time the Jews returned from Babylonian exile or shortly after that.

Most of the Psalms, then, were written between 1000 and 450 B.C. The one by Moses was composed considerably earlier and a few may have been written later, but probably not much later, than 450 B.C.

There is some internal evidence in the Book of Psalms that the Jews collected the individual psalms and compiled them into groups in various stages and that this process took some time.⁵ We would expect this because some psalms date hundreds of years after others. Psalm 72:20, for example, seems to mark the end of a collection of David's psalms that antedated the Psalter we now have, but which editors incorporated into the larger work. Psalm 1 appears intended to introduce this collection and, probably later, the entire Psalter. The writer of most of the first 72 psalms (Books 1 and 2 of our modern editions) was David.⁶ Solomon (2 Chron. 5:11-14; 7:6; 9:11; Eccles. 2:8), Jehoshaphat (2 Chron. 20:21-22), and Jehoiada (2 Chron. 23:18) all organized temple singing and may have had a hand in compiling some of the psalms. Hezekiah (715-686 B.C.; 2 Kings 18-20; 2 Chron. 29-32), one of Judah's best kings and one who led his people in returning to Scripture, may have added to and organized part of the Psalter (cf. 2 Chron. 29:25-28, 30; 30:21; 31:2; Prov. 25:1). So may Josiah, another reforming king of Judah (640-609 B.C.; 2 Kings 22:1-23:30; 2 Chron. 34-35; cf. 2 Chron. 35:15, 25). The last two books (sections) of Psalms (chs. 90-106 and 107-150) contain more miscellaneous psalms dating from Moses to the return from exile. It seems likely that Ezra, the great renovator of postexilic Judaism, may have been responsible for adding these and perhaps putting the whole collection in its final form.

"The picture that emerges is a mixture of order and informality of arrangement, which invites but also defeats the attempt to account for every detail of its final form. There is some chronological progression, with David most in evidence in the first half, and a clear allusion to the captivity towards the close of Book V (Ps. 137). But David reappears in the next psalm (138), and by contrast, the fall of Jerusalem had been lamented as far back as Psalm 74."⁷

Each of the five books or major sections of the Psalter ends with a doxology, and Psalm 150 is a grand doxology for the whole collection. The earliest evidence of the five-fold division of the Book of Psalms comes from the Qumran scrolls, which scribes copied early in the first century A.D. Undoubtedly the Psalter was in its final form by the close of the Old Testament canon, namely by 400 B.C.

Scope

Historically the psalms cover a period of about 1000 years, from the time of Moses (c. 1400 B.C.) to the Isrealites' return from exile (c. 450 B.C.).

In terms of subject matter they deal with selected events of that millennium. They provide us with the thoughts and feelings of those who went through the experiences recorded, especially their God-directed thoughts and feelings.

"Of all the books in the Old Testament the Book of Psalms most vividly represents the faith of individuals in the Lord. The Psalms are the inspired responses of human hearts to God's revelation of Himself in law, history, and prophecy. Saints of all ages have appropriated this collection of prayers and praises in their public worship and private meditations."⁸

Genre

"One should think of this aspect of interpretation as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God. To transform the imagery and setting of the Psalter into mere theological proposition is also to take the passion and lifeblood out of its veins."⁹

Types

The messianic psalms are perhaps the most commonly known type. They predict the coming of a messiah. Franz Delitzsch broke these psalms down into five kinds. The first is the purely prophetic, which predicts that a future Davidic king would be the Lord (Ps. 110). Second, the eschatological psalms predict the coming of Messiah and the consummation of His kingdom (Pss. 96-99, et al.). Third, we have the typological-prophetic in which the writer describes his own experience but goes beyond that to describe what became true of the Messiah (e.g., Ps. 22). Fourth, there are the indirectly messianic psalms composed for a contemporary king but having ultimate fulfillment in Messiah (Pss. 2: 45; 72). Fifth, we have the typically messianic in which the writer was in some way typical of Messiah, but all he wrote in the psalm did not describe Him (e.g., Ps. 34:20; 109:8 as used in Acts 1:20).¹⁰ The following seem to be messianic psalms in whole or in part: 2 (cf. Matt. 3:17; Acts 13:33; Heb. 1:5; 5:5; 7:28; 2 Pet. 1:17); 8 (Matt. 21:15-16; Heb. 2:6-9); 16 (Acts 2:25-28; 13:55); 22 (Matt. 27:46; Mark 15:34); 34; 40; 41; 45 (Heb. 1:8-9); 68; 69 (John 2:17; 15:25); 72; 96-99; 102; 109; 110; and 118 (Matt. 21:42).¹¹

The imprecatory psalms are thought of as a distinct type by some interpreters on the basis of their subject matter.¹² These psalms contain imprecations, or curses, on God's enemies. They have created a problem for some Christians since Jesus Christ taught His disciples to bless their enemies and not to curse them (Matt. 5:43-44; Luke 6:27-28; cf. Rom. 12:14). In the progress of revelation it was not easy for the writers of the psalms to see the details of the future distinctly. They could not feel the peace about God's ultimate establishment of justice that modern believers who know their Bibles do. Consequently when they witnessed injustice and oppression they did not usually know how God would deal with it so they called on Him to vindicate Himself immediately. With the coming of Jesus Christ and the added revelation He provided believers now have a fuller picture of how God will balance the scales of justice. It is therefore inappropriate for us to pray imprecations of the sort we find in the Old Testament. God has recorded them for our benefit, not as examples to follow in their wording but in their spirit of zeal for God's glory.¹³

What is now the most common way of classifying the psalms originated with the German scholar Hermann Gunkel at the beginning of the twentieth century.¹⁴ He was one of the founders of the form critical school of scholarship that sought to understand a given portion of Scripture by analyzing the form in which the writer composed it. Scholars then compared that form with other biblical and contemporary literature from the ancient Near Eastern countries that were Israel's neighbors, particularly Egypt and Mesopotamia. Gunkel classified the psalms into various categories or types (Germ. gattungen) by trying to identify the general situation in life (Germ. sitz im leben) that brought them into existence rather than by their content. He concluded that most of the psalms were postexilic. Many scholars have followed this form critical approach in their study of the Psalms as well as in other portions of the Old Testament.¹⁵

Most form critical scholars speculated about the origins of the various psalms and concluded that priests wrote most of them late in Israel's history. This has led many conservatives to reject form criticism completely. Nonetheless this school of interpreters has given us some helpful information, namely the various literary types of psalms that appear in the book.

Some of the more important types of psalms by literary form are the following. Individual laments are psalms by individuals calling on God for help from distress. National laments are similar but voice a corporate cry for help in view of some national situation.

"Laments outnumber every other kind of psalm in the Psalter; almost a third of the psalms belong to this category."¹⁶

Thanksgiving psalms--also called psalms of declarative praise--center on some act of deliverance God granted His people. Descriptive praise psalms offer praise to God for Himself or for His general working rather than for a specific instance of His working. The poets wrote the pilgrim psalms, also called songs of ascent, for singing by the Israelites as they made their thrice-yearly pilgrimages up to Jerusalem for the required festival observances there. Royal psalms are those in which the king of Israel is the chief character. Some event in his reign is being described such as his coronation, wedding, or going out to battle. The enthronement psalms speak of the Lord as the great king fulfilling His role in some way such as reigning or coming to judge.

Another type of psalm, based on the form in which the writer set it rather than on the subject matter, is the acrostic. In these each verse, or group of verses in the case of Psalm 119, begins with the succeeding letter of the Hebrew alphabet. The psalmists adopted this style so the Israelites could memorize and remember the psalm easily. The acrostic psalms are these: 9, 10, 25, 34, 37, 111, 112, 119, and 145.¹⁷

Message¹⁸

The Book of Psalms is an inspired collection of Hebrew poems intended for use in worship. Spirit directed compilers put them in their present order for several reasons including authorship and affinity of ideas. The compilers did not organize them in the order in which the psalmist wrote them. Each psalm is the expression of one writer who responded to God in the light of his particular circumstances when he wrote. Consequently there is no argument or progression of thought as the reader makes his or her way through the book.

The subject of the Book of Psalms is worship. Worship is the act of offering to God what is due Him because of who He is. The Hebrew word translated "worship" (shachah) means to bow oneself down or to do obeisance. The psalmists used it to describe prostration before God or some angel or another human being. It pictures an attitude of submission to a superior person. This word occurs only 15 times in Psalms with God as the object, but the idea of worshipping God is present in every psalm.

In these 15 passages the psalmists referred to God as Yahweh, Elohim, or Adonai. Those worshipping Him are individuals, kings, nations, and all the earth. His temple (Israel's central sanctuary) and His holy hill (Mt. Zion) were the central places of worship. Fear, holiness, and joy are the primary attitudes prominent in this worship.

God's people throughout history have loved the Psalter. There are a number of reasons for its popularity. First, it is a collection of songs that arise out of experiences with which we can all identify. It is very difficult to find any circumstance in life that does not find expression in some psalm or another. Some arose out of prosperity, others out of adversity. Some psalms deal with holiness, and others with sinfulness. Some are laments that bewail the worst of situations whereas others are triumphant hymns of joy and thanksgiving. Some look back to the past while others look forward to the future.

The psalms are great because their writers composed them out of their most profound experiences. Great poetry arises out of great living. "Out of the abundance of the heart the mouth speaks" (Matt. 12:34). They are also great because the writers brought these profound experiences into God's presence. They show how people behave when they are conscious of God, the only truly realistic way to live. Therefore the permanent value of the psalms lies in their revelation of worship.

First, the Psalter reveals the person of God who is the object of worship. The primary revelation of God's character in the psalms is His names. The writers employed dozens of titles and figures of speech to describe God, but the three names of God that they used most are Yahweh, Elohim, and Adonai. When we understand these names alone we will want to worship God.

The name Yahweh captures the essential being of God. He is who He is (Exod. 3:14). This name occurs more often than any other in the psalms. Essentially it means that God is the eternally self-existent Person who becomes all that His people need. God's being is never the subject of debate in the psalms. The writers assumed His existence. As Yahweh God is always an adequate resource for whatever His people need whenever they have needs. That is because the Name Yahweh describes God in covenant relationship with His people. Translators normally render it LORD in English translations. Psalm 139 is perhaps the greatest exposition of the essential being of God, and Psalm 23 the chief revelation of His becoming all His people need.

The second great name of God in the Psalter is Elohim. Normally this Hebrew word translates as "God" in our English Bibles. It is a plural word in the Hebrew, which does not necessarily signify number but immensity. God as He reveals Himself is so infinite that no singular word can express Him adequately. "Elohim" suggests God's essential might and the fact that He is extremely powerful. God's strength is not just potential, but kinetic (i.e., in motion). It is latent, but also active. Such power elicited the awe of the psalmists. Psalm 68 is perhaps the greatest revelation of God's essential might in the Psalter, and Psalm 46 sets forth His great power at work most impressively.

The title "Adonai" (Lord in the sense of Master) does not occur frequently in the psalms, but the idea it expresses is present constantly. This title expresses the sovereignty of God, the fact that there is no one higher in authority than He. He is the King over the whole universe and the ultimate ruler over Israel. Perhaps Psalm 86 sets forth the sovereignty of God more magnificently than any other psalm.

Whenever a person, king, nation, or race conceives of God as Yahweh, Elohim, or Adonai the result is worship. We can do nothing else but prostrate ourselves before such an One. That is what the writers of these psalms did as they reflected on their experiences in the light of who God is.

The second great revelation of the Psalter is man's attitude in worship. Briefly we see man responding to the revelation of God joyfully, trustfully, and submissively. When we understand that God Himself is an adequate resource for us regardless of our needs, we worship by rejoicing. When we appreciate God's mighty power we worship Him by trusting Him. When we learn that God is sovereign we respond in worship by submitting to Him.

When we appreciate God's grace in providing all we need we rejoice. In the psalms we see joy manifesting itself in penitence and adoration. Penitence manifests joy in the following way. We have God's promises of forgiveness if we confess when we sin. Forgiveness for sin is one of God's greatest gifts to humankind. It is not something we can earn or deserve. It is a gift of God based ultimately on a work God has done for us through His Son. The penitential root attitude blossoms into adoration for God's grace. The sweetest music comes out of hearts broken by sin, hearts aware of their total bankruptcy before God. The most glorious praises spring from the lips of those who most sense the great gifts God has given them.

Trust in God's almighty power expresses itself in honesty and courage. Honesty is the internal fruit of trust and courage its external manifestation. The person who really trusts God's power will be open and honest because he believes God will exercise His power to defend him. He will be willing to take risks because he is relying on God's supernatural power to sustain and uphold him. The psalmists expressed themselves and behaved honestly before God and people because they believed in His sovereignty. They also faced danger courageously because they believed God could and would provide adequate help for His own.

Submission to the sovereignty of God expresses itself in reverence and obedience in the psalms. Reverence is the external evidence of submission to God, and obedience the core proof of it. The person who really believes God is the ultimate authority will respect Him. He will also yield to God's superior authority submissively. We see the psalmists expressing their reverence for God and bowing humbly to His will throughout the Psalter.

The third major revelation concerning worship in the psalms is the activities of worship. As we have seen, one's conception of God leads to worship, and one's attitudes shape worship. One's activities also demonstrate worship.

The psalms reveal that worship grows out of something God has done for man. Man does not worship because there is something intrinsic within him that must come out. Worship is always a response to something God has done. God elicits worship. Man does not initiate it on his own. Throughout the psalms the psalmists responded to God's dealings with them. God is always the initiator and man the responder. This fact helps us see that God is worthy of worship.

Human response in worship involves opening the soul to God. David's confession in Psalm 32 is a good example of this. He rejoiced in his open relationship with God when he acknowledged his sin. He also received God's gift of pardon. Then he offered praise to God. These are the essential human activities of worship: confession, reception, and praise.

After God initiates worship and man responds by worshipping, God becomes to the worshipper all he or she needs. God is true and faithful in His dealings with worshippers. He becomes for us all we need when we worship Him. Thus the activities of worship begin and end with God. They begin with His initiating situations in life. They end with His drawing us to Himself. In between we bare our souls, receive His gifts, and offer our praise.

The message of the Psalter then is, "Worship God!" Turn every situation into an occasion for worship. If we are sad we should worship. If we are glad we should worship. If we are in the dark we should worship. If we are in the light we should worship. The Apostle Paul expressed it this way in Philippians 4:4 and 7: "Rejoice in the Lord always, and again I say, Rejoice. . . . And the peace of God, which passes all understanding, shall guard your hearts and minds in Christ Jesus." "Let everything that has breath praise the Lord. You praise the Lord" (Ps. 150:6).

Constable: Psalms (Garis Besar)

Outline

I. Book 1: chs. 1-41

II. Book 2: chs. 42-72

III. Book 3: chs. 73-89

IV. Book 4: chs. 90-106

V. Book 5: chs. 107-150

Constable: Psalms

Psalms

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Copyright 2003 by Thomas L. Constable

Haydock: Psalms (Pendahuluan Kitab)

THE BOOK OF PSALMS.

INTRODUCTION.

The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of them at least, was king David; but many are of opinion, that some of them were made by Asaph and others, whose names are prefixed in the titles. (Challoner) --- These, however, are not unquestionably of divine authority, though they deserve to be respected. (Calmet) --- St. Jerome (ad Cyprian) says: "Let us be convinced that those labour under a mistake, who suppose that David was the author of all the Psalms, and not those whose names appear in the titles." Paine is not, therefore, the first who has made this discovery. (Watson) (2 Paralipomenon xxix. 30.) --- Psalm lxxvi., compared with Psalms xxxviii., lxiv., lxx., cxi., cxxv., cxxxvi., and cxlv., seems favourable of this opinion, (Calmet; Tirinus; &c.) which is contrary to St. Ambrose, &c. The matter is not of great moment, as all confess that the 150 Psalms were dedicated by the Holy Ghost. (Du Hamel) --- St. Augustine (City of God xvii. 14.) attributes all the Psalms to David; and it seems best to adhere to this opinion, as it is most generally received. (Menochius) --- Our Saviour cites the cix. Psalm as belonging to David, (Matthew xxii. 44.) agreeably to the title; and the 2d Psalm is also attributed to him, by the apostles, (Acts iv. 25.) though it have no title at all, no more than the first. (Haydock) --- It has generally been asserted, that when a Psalm is in this position, it must be referred to the author who was mentioned last. But Bellarmine calls this in question: and the titles of themselves afford but a precarious argument, either to know the author or the real import of the Psalm. (Calmet) --- St. Jerome himself (ad Paulin.) seems to suppose that David was the writer of all the Psalms, (Worthington) and that he has left us compositions which may vie with those of the most celebrated pagan bards. In effect, nothing could excel the harmony of these divine hymns, to judge even from a translation. (Fleury.) --- What then would they be in the original? The difficulty of coming to a perfect knowledge of the author's meaning, arises chiefly from the variety of translations and commentaries, which have been more numerous on this work than any other. To examine all minutely, would require more volumes than our present limits will allow. The version which we have to explain, is not that which St. Jerome made from the Hebrew and which possesses the same intrinsic merit as the rest of his works: but the Church has declared authentic the holy doctor's corrected (Haydock) version from St. Lucian, (Bellarmine; Tirinus) or from the Septuagint as the people had been accustomed to sing the psalter in that manner; and it would have been difficult for them to learn another. (Calmet) --- A critical examination would show, that the Septuagint have not so often deviated from the original [Hebrew] as some would pretend. See Berthier, &c. Pellican extols the fidelity of our version on the Psalms, though he was a Protestant. (Ward. Err. p. 6.) --- When therefore we offer a different version, we would not insinuate that the Vulgate is therefore to be rejected. The copiousness of the Hebrew language, (Haydock) and on some occasions the uncertainty of its roots, or precise import, (Somon. Crit.) ought to make every one diffident in pronouncing peremptorily on such subjects. Let us rather adhere to the decision of the Church, when it is given on any particular text; and when she is silent, let us endeavour to draw the streams of life from our Saviour's fountains, and read for our improvement in virtue. (Haydock) --- No exhortations could be more cogent, than those which we may find in the Psalms. They contain the sum of all the other sacred books, as the Fathers agree. (St. Augustine; St. Basil; &c.) To understand them better, we must reflect upon what key or string they each play. Expositors discover ten such stings on this mysterious harp: 1. God; 2. his works; 3. Providence; 4. the peculiar people of the Jews; 5. Christ; 6. his Church; 7. true worship; 8. David; 9. the end of the world; 10. a future life. On some of these subjects the Psalm principally turns. The titles, composed by Esdras, or the Septuagint, (Worthington) or by some other, (Calmet) will often point out the subject; and if that be not the case, the context and other parts of Scripture will (Worthington) commonly (Haydock) do it. (Worthington) --- The greatest stress must be laid on these. (Calmet) --- An intimate acquaintance with the history of David, and with the Jewish and Christian religion, will also be of essential service to enable us to penetrate the hidden treasures contained in these most heavenly canticles. (Haydock) --- David excels all the pagans in point of antiquity, as he lived 100 years before Homer. His natural genius led him to follow the pursuits of poetry and music; (1 Kings xvi. 23.) and God inspired him to compose these poems, as works in metre are more easily remembered, and make a more pleasing impression upon the heart. Hence Moses and other prophets adopted the same plan, both in the Old and the New Testament. The pious king [David] not being permitted to build the temple, made nevertheless all necessary preparations for it; and among the rest, procured 288 masters of music to train up 4000 singers, 1 Paralipomenon xxiii. 25. He foresaw that these Psalms would be of service, not only on the Jewish festivals, but also in the Christian Church, (Psalm lvi., 10., &c.) gathered from all nations, (Worthington) among whom he sings by the mouths (Haydock) of the clergy, who are commanded daily to sing or recite some of these Psalms. (Worthington) --- The psalter takes its name from an instrument of ten strings, resembling the Greek [letter] Lamda, (Ven. Bede) and sounding from above, to insinuate that we may (Worthington) here learn to observe (Haydock) all the decalogue, and to aim at heaven. If difficulties present themselves in the perusal of these sacred writings, we must remember not to trust private interpretation, (2 Peter i.) but to the doctrine of the Church, (John xiv. 16., and 1 Corinthians xii.) which we may find in the works of the holy Fathers, (St. Augustine, Doct.[On Christian Doctrine?]) and exercise ourselves in humility, when any thing occurs above our comprehension. (St. Gregory xvii. in Ezechiel) (Worthington) --- We must pray with all earnestness to the Father of Lights, and surely no prayers can be more efficacious to obtain what we want, than those which he has here delivered. Whether just or sinners, whether in joy or sorrow, we may here find what may be suitable for us. (Haydock) --- In hoc libro spiritualis Bibliotheca instructa est. (Cassiodorus)

Gill: Psalms (Pendahuluan Kitab)

INTRODUCTION TO PSALMS

The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is called an "hymn", Mat 26:30; and the one hundred forty fifth Psalm is entitled תהלה, "an Hymn of David"; and the psalms in general are called "hymns" by Philo the Jew ^a, and songs and hymns by Josephus ^b; and to these several names of this book the apostle manifestly refers in Eph 5:19, Col 3:16. The Jews divided the writings of the Old Testament into three parts: the first division is the Law, or five books of Moses; the second is the Prophets, former and latter; and the third, the "Hagiographa", or holy writings; to which division Christ has a regard in Luk 24:44; and because the book of Psalms stand first in the last division, the whole goes by its name. This book by the Apostle Peter is entitled as here, Act 1:20; the title in the Syriac version is,

"the Book of the Psalms of David, King and Prophet,''

with which agrees the Arabic version. As to the divine authority of it, that it was written by inspiration of God, we have not only the testimony of David, who says, "the Spirit of God spake by me", 2Sa 23:2; but the testimonies of Christ and his apostles, Mat 22:43; and, as Aben Ezra ^c observes the whole of it was spoken ברוח הקודש, "by the Holy Ghost". Concerning the penman or amanuensis, employed by the Spirit of God in writing it, there are different opinions. The Jews make mention of ten, which are differently reckoned by them. According to Jarchi ^d, they were Adam, Melchizedek, Abraham, Moses, David, Solomon, Asaph, and the three sons of Korah. According to Kimchi ^e, they were Adam, the first, Melchizedek, Abraham, Asaph, Heman, Jeduthun, Moses, and the three sons of Korah; Asir, Elkanah, and Abiasaph. Some ascribe all the Psalms to David ^f, and think that those which are said to be a psalm of Asaph, or of Heman, &c. should be rendered "a psalm to Asaph", &c. and only signify that they were psalms delivered to them, to be sung in a public manner. But the truest opinion seems to be, that the greater part of them were written by David, and for the most part those that have no title; and the rest by those whose names they bear. Some were written at and after the Babylonish captivity, as Psa 126:1 and Psa 137:1. The manner or form in which they were written was metre ^g, though some deny it that the Jews had metre: as appears by the different accentuation of them from other writings, and from their being sung vocally and on musical instruments. Josephus ^h, the Jewish historian, says, that

"David being free from war, and enjoying a profound peace, composed songs and hymns to God, of various metre; some trimeter, and some pentameter;''

that is, some of three feet, and others of five feet: for the Psalms of David are thought to be of the "lyric" kind; and Gomarus, in his Lyra, has given many instances out of them, which are of the "iambic", "trochaic" kind, &c. though the Jews for many years have lost the knowledge of the sacred poetry. R. Benjamin ⁱ indeed says, that in his time there were at Bagdad R. Eleazar and his brethren, who knew how to sing the songs, as the singers did when the temple was standing. The subject matter of this book is exceeding great and excellent; many of the psalms respect the person, offices, and grace of Christ; his sufferings and death, resurrection, ascension, and session at the right hand of God; and so are exceeding suitable to the Gospel dispensation. The whole book is a rich mine of grace and evangelical truths, and a large fund of spiritual experience; and is abundantly suited to every case, state, and condition, that the church of Christ, or particular believers, are in at any time.

Gill: Psalms 110 (Pendahuluan Pasal)

INTRODUCTION TO PSALM 110

A Psalm of David. This psalm was written by David, as the title shows, and which is confirmed by our Lord Jesus Christ, Mat 22:43 and by the Apostle Peter, Act 2:34 and was not written by anyone of the singers concerning him, as Aben Ezra and Kimchi; nor by Melchizedek, nor by Eliezer the servant of Abraham, concerning him, as Jarchi and others: for the former could not call Abraham his lord, since he was greater than he, Heb 7:7 and though the latter might, yet he could not assign his master a place at the right hand of God; nor say he was a priest after the order of Melchizedek: and as it was written by David, it could not be concerning himself, as the Targum, but some other; not of Hezekiah, to whom some of the Jews applied it, as Tertullian ^m affirms; but of the Messiah, as is clear from the quotation by Christ, Mat 22:43 and from the references to it by the apostle, Act 2:34. And that this was the general sense of the ancient Jewish church is manifest from the silence of the Pharisees, when a passage out of it was objected to them by our Lord concerning the Messiah; and is the sense that some of the ancient Jews give of it; says R. Joden ⁿ,

"God will make the King Messiah sit at his right hand, &c:''

and the same is said by others ^o; and it is likewise owned by some of the more modern ^p ones; and we Christians can have no doubt about it. The psalm is only applicable to Christ, and cannot be accommodated to any other; no, not to David as a type, as some psalms concerning him may.