Psalms · Chapter 110

V. 1. The Lord-God the father. 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. 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 Matthew 28:18. 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. Make-By my almighty power communicated to thee as God by eternal generation, and vouchsafed to thee as mediator. Enemies-All ungodly men, sin and death, and the devil. Footstool-Thy slaves and vassals.

Verse 1. The Lord said unto my Lord] Jehovah said unto my Adonai. 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.

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

Until I make thine enemies] Jesus shall reign till all his enemies are subdued under him. Jesus Christ, as GOD, ever dwelt in the fulness 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.

Verse 1. The Lord said unto my Lord — yndal hwhy µan, neum Jehovah ladoni, the saying, or decree, that is, I record the saying or decree of Jehohovah to my Lord, that is, to his Son the Messiah, whom I acknowledge as my Lord and God. This decree, made in eternity, was in due time published, and was actually executed when God raised up Christ from the dead, and brought him into his heavenly mansion. David designedly calls the Messiah his Lord, to admonish the whole church, that although he was his son according to the human nature, yet he had a higher nature, and was also his Lord, as being by nature God blessed for ever, and consequently Lord of all things, as he is called Acts. 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 said to prevent that offence which the Holy Ghost foresaw the Jews and others would be ready to take at the meanness of Christ’s appearance in the flesh. The Hebrew word ˆwda, 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 had delegated all his power in the universe, Matthew 28:18. Sit thou at my right hand — Thou who hast for so many years been veiled with infirm and mortal flesh, despised, rejected, and trampled upon by men, and persecuted unto 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 belongs to thee; do thou rule with me, with an authority and honour far above all creatures, in earth or heaven. So this phrase is expounded in other places: see Luke 22:69; 1 Corinthians 15:25; Hebrews 1:3, and 8:1, and 10:12, 13; Ephesians 1:20, &c. It is a figurative expression, taken from the custom of earthly monarchs, who placed those persons on their right hands to whom they would show the greatest honour, or whom they designed to advance to the greatest power and authority: see 1 Kings 2:19 1 Kings

Verse 1. The Lord said unto my Lord, &c. yndal hwhy µan neum Jehovah La-Adonai. Neum signifies a saying, a speech, an edict, a decree. Then the sense of our Version is correct: Jehovah said to my Adonai [pronounced ‘Adonóy.] But who is Adonai? The Chaldaic reads, Jehovah said to his eternal Word; that is, to Christ, the Word and Wisdom of the Father. Then the modern rabbins are condemned by their own books, in their blind attempts to refer this psalm to Abraham, or to Melchizedek, or to any created intelligence. The only-begotten, who is in the bosom of the Father, sits alone at his right hand, and reigns, as St. Paul cites the text, till all his enemies are made his footstool, even as Joshua put the necks of the kings of Canaan under his feet. 1 Corinthians 15:25.

1. The Lord said unto my Lord—Jehovah said to Adonee, or, the oracle of Jehovah to Adonee. This is the usual formula for announcing an oracle, “Jehovah said,” or, “thus saith the Lord.” Jehovah speaks to Adon, whom David calls Lord, the Lord, or my Lord, that is, Christ. This is clear from Jewish and Christian commentators, but above all by the frequent and important quotations of the New Testament. “In later Jewish writings nearly every verse of the psalm is quoted as referring to the Messiah. In the Talmud it is said: ‘God placed King Messiah at his right hand, according to Psalm 110:2,’ etc. In the Midrash Tehillim, on the same passage it is said, ‘God spake thus to Messiah.’ In the same Midrash, on Psalm 18:36, we read, ‘R. Judah, in the name of R. Channa, the son of Chanina, says: In the age to come [that is, the Messianic dispensation,] will the Holy One (blessed be He) set the Messiah at his right hand, as it is written in Psalm 110, and Abraham on his left.’ In the book Zohar it is said, ‘The higher degree spake unto the lower, Sit thou on my right hand.’ And again, ‘The righteous (Jacob) spake to the Messiah, the son of Joseph, Sit thou at my right hand.’ According to the same authority, R. Simeon explains the words ‘Jehovah said unto my Lord,’ of the union of the Jews and the heathen in one kingdom by the Messiah. R. Saadis Gaon, commenting on Daniel 7:13, writes: ‘This is the Messiah our Righteousness, as it is written in Psalm 110, Jehovah said unto my Lord,’” etc., etc.—Perowne. That the Jews of our Saviour’s time, admitted the application of this passage to Christ is proved from his quotation of it, (Matthew 22:41-45,) where the whole weight of the argument depended on their admitting and believing the legitimacy of such application, the only question being whether Jesus was the Christ. In using the suffix form, Adonee, my Lord, (which is the form in which the Septuagint and our Saviour, tw Kuriw mou, use the passage,) David clearly distinguishes himself from Messiah, whom he causes to stand forth in his person and Lordship in clear objective vision, which is in advance of the phraseology of Psalm 2:7, “Jehovah hath said to me,” etc. The same view is strongly carried out in Mark 12:35-37; Acts 2:34, 35. Sit thou at my right hand—The place of honour and power, next in rank to the king, and sharing the government as viceroy. See 1 Kings 2:19; Matthew 20:21, and compare Ephesians 1:20; Colossians 3:1. Thine enemies thy footstool—Quoted and applied to Christ, 1 Corinthians 15:25; Hebrews 1:13; 10:13. The phrase occurs in various forms, and always denotes absolute and abject submission. See Joshua 10:24; 1 Kings 5:3; Psalm 18:40; 47:3. It must be remembered, that making his foes his “footstool” is not a phrase that denotes conversion and reconciliation. The language applies only to incorrigible enemies. The particle until points not only to their ultimate forced submission, or subjugation, but to a turning point, an era of consummation in the mediatorial government, as in Acts 2:35; 3:21; 1 Corinthians 15:24-26, where see notes.

V. 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. Zion-From Jerusalem.

Verse 2. The rod of thy strength] The Gospel—the doctrine of Christ crucified; which is the powerful sceptre 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.

2:19. It here signifies the dominion which Jesus Christ, after his death, received from the Father, as the Messiah. Thus he says of himself, Revelation 3:21, I overcame, and am set down with my Father on his throne. Until I make thine enemies — Until, by my almighty power, communicated to thee, as Mediator, I make those that crucified thee, (converting some and destroying others,) and the idolatrous heathen, subjecting them to thy gospel, as also the power of sin and Satan in men’s hearts, and, at last, death itself, thy footstool — Thy slaves and vassals. This expression, thy footstool, which denotes an entire subdual of enemies, alludes to the custom of eastern nations, to tread upon the necks of the kings whom they had conquered, and so make them, as it were, their footstool.

Verse 2. The Lord shall send — Or, send forth, the rod of thy strength — Thy strong or powerful rod: that is, thy sceptre or kingly power, Isaiah 10:24; Jeremiah 48:17. But then, as the kingdom of Christ is not carnal, or of this world, John 18:36, but spiritual; so this rod or sceptre is nothing else but his word or gospel, published by himself, or by his apostles and ministers, and accompanied with his Spirit, by which the Messiah set up and established his kingdom: see Isaiah 2:3, and 11:4; Micah 4:2; 2 Corinthians 10:4; 2 Thessalonians 2:8. Hence this gospel is called the word of the kingdom, Matthew 13:19; and the power of God, Romans 1:16. David, having spoken of the Messiah, verse 1, in this verse addresses his speech to him. Out of Zion — From Jerusalem, which is frequently understood by the name of Zion. Here the kingdom of the Messiah was to be first established, according to the predictions of the prophets, and from hence the rod of his strength, the gospel word, 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 Isaiah 2:3, and in divers of the foregoing Psalms, as has been already frequently observed and proved. Rule thou in the midst of thine enemies — Or, Thou shalt rule, the imperative being put for the future, as is often the case elsewhere. Christ rules partly by his grace, converting some, and setting up his kingdom in their hearts, that kingdom which is righteousness, peace, and joy in the Holy Ghost; and partly by his powerful providence, whereby he defends his church and people, and subdues and punishes all their adversaries; in the midst of whom he is here said to rule, to signify that, though they should do what in them lay to oppose his kingdom, they should not be able to hinder the erection and establishment of it, but should bring ruin upon themselves by opposing it.

Ver. 2. The Lord shall send the rod of thy strength out of Zion. Isaiah and Micah use similar language: “Out of Zion shall go forth the Law.” Christ, as the King of kings, gave the apostles power and authority to subjugate the nations to the christian faith. Romans 1:3, 5.

2. The Lord shall send—Jehovah shall send, not Adonoh. It declares what Jehovah will do through Adonah, or what Adonah or Messiah shall do in Jehovah’s name. Rod of thy strength—The sceptre of Messiah, representing the strength and sovereignty of Jehovah’s government. Out of Zion—The Church, the seat both of theocratic and Messianic dominion. Here the gospel was planted, and from hence it was spread abroad among the nations. Luke 24:46, 47; Acts 2. The Jews referred this verse to Messiah. “According to Bereshith Rabba, on Genesis 38:18, the sceptre of the kingdom which the Lord sends out of Zion is the King Messiah, of whom Isaiah (Isaiah 11:1,) speaks: ‘There shall go forth a rod out of the stem of Jesse.’ So according to Bammidbar Rabba, ‘the rod of Aaron is preserved that it may be in the hand of King Messiah, which is the meaning of the rod of strength.’”—Perowne. Rule thou—Have thou dominion. The address is to Adonah, Christ, and the imperative form of the verb, whether uttered by Jehovah or as a prediction of the psalmist, expresses the certain investiture of divine government in Christ, as in Psalm 2:7, 8, 12; 72:8. In the midst of thine enemies—Christ’s willing people are not associated in one compact nationality, or commonwealth, defined by geographical limits, but dispersed throughout the world and intermixed with the enemies of the cross. Still he maintains his Church amidst the hostile nations, ruling the latter with a rod of iron, as in Psalm 2:7, 8, 12; 72:8.

V. 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, 2 Corinthians 8:5, to live to him, and to die for him. The day-When thou shalt take into thy hands the rod of thy strength, and set up thy kingdom in the world. In the beauties-Adorned with the beautiful and glorious robes of righteousness and true holiness. The dew-That is, thy offspring (the members of the Christian church) shall be more numerous than the drops of the morning dew.

Verse 3. 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 Saviour. 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 inertiæ 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: Ëlyj ביום נדבת Ëm[ 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 labour 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 John 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: meta sou h arch en hmera thv dunamewv sou, “With thee is the Arche, or principle, in the day of thy power.”

The Æthiopic is the same; and the Arabic nearly so, but rather more express: “The government, [Arabic] riasat, exists with thee in the day of thy power.”

The Anglo-Saxon, [A.S.]. 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, 4to. 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 sceptre, of thy power out of Sion,” i.e., out of the tribe of Judah: compare Genesis 49:20, and Psalm 78:68. “Rule thou over thy free-will people;” for none, but such are fit to be Christ’s subjects: see Matthew 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; Matthew 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. bdn nadab signifies to be free, liberal, willing, noble; and especially liberality in bringing offerings to the Lord, Exodus 25:2; 35:21, 29. And bydn nadib signifies a nobleman, a prince, Job 21:8; and also liberality. hbdn nedabah signifies a free-will offering-an offering made by superabundant gratitude; one not commanded: see Exodus 36:3; Leviticus 7:16, and elsewhere. Now the twbdn µ[ 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. In the beauties of holiness] vdq yrdhb 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, &c. 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.

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.

Youth may be put here, not only for young men, but for soldiers;—so the Trojana juventus “the Trojan troops,” or soldiers, in Virgil, Æn. i. 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, &c. 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 shower

Drops already from above;

But the Lord will shortly pour

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.

Verse 3. Thy people — Thy subjects; shall be willing — Hebrew, tbdn, nedaboth, willingnesses, that is, most willing, as such plural words frequently signify, or shall be free-will-offerings, as the word properly means; by which he may intend to 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 thy people did under the law, but themselves, their souls and bodies, as living sacrifices, Romans 12:1, and as free-will-offerings, giving up themselves to thee, to live to thee, and die to thee. The sense is, Thou shalt have friends and subjects, as well as enemies, and thy subjects shall not yield thee a false and feigned obedience, as those who are subjects to, or conquered by earthly princes frequently do, but shall most willingly and readily obey all thy commands, without any dispute, delay, or reservation. And they shall not need to be pressed to thy service, but shall voluntarily enlist 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, and set up thy kingdom in the world, exerting thy mighty power in the preaching of thy word, and winning souls to thyself by it. 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, Ephesians 4:24; Revelation 19:8, 14; and with various gifts and graces of God’s Spirit, which are beautiful in the eyes of God, and of all good men. From the womb of the morning thou hast the dew of thy youth — That is, thy offspring (the members of the Christian Church) shall be more numerous than the drops of the morning dew. Or, as Bishop Reynolds expresses it, “Thy children shall be born in as great abundance unto thee as the dew which falleth from the womb of the morning.” To the same purpose Bishop Lowth, in his tenth Lecture: “The dew of thy progeny is more abundant than the dew which proceeds from the womb of the morning.”

Ver. 3. Thy people shall be willing in the day of thy power. Our bible here nearly copies Calvin, and without the authority of any ancient Version. Though the text be brief and obscure, yet the ancients should not be left behind. The Hebrew is, princes or leaders. The Greek is h Aech, the beginning, that is, in the beginning of thy reign, to shew thy power. The Latin reads, principium, with thee is the principle or commencement, in the day of thy power, in the splendour of thy saints, or of holiness. The text sets forth the regal glory of Christ, and the exuberating joys of his people. Those who cite the English reading to favour the irresistability of grace, had better look for other passages.—From the womb of the morning, thou hast the dew of thy youth. The womb of the morning designates the Eternity of Christ, as is expressed in other words by some of the prophets. Proverbs 8:22. Micah 5:2. The dew, as in the note on Isaiah 26:19, denotes his perpetuity, one with the Father for ever. I can see no reason for the fancy, that the dew means exclusively his spiritual progeny.

3. In this verse the King Messiah appears as conqueror, preparing for war, his willing people freely enlisting. While the imagery is that of war, it also indicates a peculiar kind of war: a priestly king and a holy warfare, as 2 Corinthians 10:4; Revelation 19:11-21. Thy people shall be willing— Literally, Thy people willingnesses, that is, abundantly willing, the plural for intensity. But it is better to give the sacrificial turn to the word, and translate thy people are freewill offerings, as the same word is often rendered in the law. Leviticus 22:18, 21, 23; Numbers 29:39; Deuteronomy 12:6, 17. The fundamental idea of the “freewill offering” was its perfect voluntariness, as it might have been omitted without any sin or violation of duty. See Exodus 35:29; 36:3; Ezra 1:4. Here the people spontaneously offer themselves for the war, as in Judges 5:2, 9; 2 Chronicles 17:16, and as opposed to a drafted or hireling soldiery. Day of thy power—Day of thy host, or army. The language is strictly military, and the idea is, that on the muster day of Messiah’s army the people will enroll themselves with alacrity. This would be evidence of their faith and love, and an omen of victory. Popularly and widely this text has been quoted as if it read, “Thy people shall be made willing in the day of thy power,” and applied to prove that by an irresistible grace men would be made willing to repent and submit, when the special day or time of God for manifesting his saving power to them should arrive. A perversion of language and the laws of interpretation which falls below the dignity of criticism. In the beauties of holiness—The reference is to the dress and appearance of the army. yrdh, (hadrey,) plural, translated beauties, has the sense of ornaments, honour, excellence, and may apply to apparel, as in Isaiah 63:1. The army appears in rich and ornamental dress. But the moral sense prevails here. Compare the army dress of “fine linen, clean and white,” (Revelation 19:14,) and see note on Psalm 96:9. From the womb of the morning—The Septuagint and Vulgate read, “I have begotten thee from the womb before the morning star,” as if Jehovah thus declared the eternal generation of the Son of God. But, though this would be a true doctrine, it does not arise from the Hebrew text, which, agreeably with the connexion, gives the clause as part of the description of Messiah’s army. The “womb of the morning” is a poetical phrase for the earliest dawn, which gives birth to the day. And such should be the freshness, vigour, and zeal of this army, like the morning issuing from the earliest dawn. Thou hast the dew of thy youth—Literally, To thee [is] the dew of thy young men; for the word must here be taken concretely for young men, as in Ecclesiastes 11:9, 10, and not abstractly for the period of youth. See also its primitive form, (Genesis 4:23,) applied to Joseph when he was seventeen years old. Genesis 42:22. In the text, the multitude of enlistments in the army of this priest-king is the point of the metaphor. So Mendelssohn: “In the days of thy battle thy young men are unto thee as dew from the womb of the morning.” That this early dew, which is more copious in the East than with us, denoted great numbers, is seen in 2 Samuel 17:11, 12. Such should be the gathering of converts through the publication of the gospel.

V. 4. Sworn-That this priesthood might be made sure and irrevocable.

Verse 4. 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.

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.

Thou art a priest for ever] The word כהנ 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. After the order of Melchizedek.] For the elucidation of this point, the reader is requested to refer to the notes on Genesis 14:18, 19, See Clarke “Genesis 14:18”; “Genesis 14:19” and to the observations at the end of that chapter, see Clarke “Genesis 14:24”, 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, &c., as if appended to this place.

Melchizedek was king of Salem, that is, king of Jerusalem; for Salem was its ancient name: but µlc salem signifies peace, and qdx 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, Hebrews 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 virtue 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.

Verse 4. The Lord hath sworn — He did not swear in constituting the Aaronical priesthood, Hebrews 7:21, but did here, that it might appear to all mankind that this priesthood was made irrevocable, which that of Aaron was not. Thou art 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 establishment of thy kingdom, which is of a nature totally different from the kingdoms of this world, being spiritual and heavenly, and therefore requires such a king as is also a minister of holy things. 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 Melchisedek — Or, after the manner, &c.; that is, so as he was a priest and also a king, and both without any successor and without end, in the sense intended, Hebrews 7:3.

Ver. 4. A priest—after the order of Melchizedek, and not of Aaron’s line.

(1) Melchizedek has no predecessor, no successor named; without father, without mother, without genealogy.

(2) He was both king and priest, which was not Aaron’s dignity.

(3) Melchizedek offered bread and wine, Aaron only sheep and goats.

(4) Melchizedek was priest of the most high God, universal priest. Aaron was priest only to the Hebrews.

(5) Melchizedek had neither tabernacle nor temple. Aaron’s tabernacle decayed, while the Messiah’s temple is heaven and earth.

(6) He was made a priest with an oath. Aaron not so; his priesthood being transient.

4. This contains the grand central revelation of this psalm, the doctrine of the union of priest and king in him whom David calls, (verse 1,) “my Lord.” The Lord hath sworn—Jehovah hath sworn. A solemn

introduction to the glorious oracle about to be uttered. Will not repent— Will not alter his purpose or change his mind. In some things, made conditional from the beginning, he might reverse or modify his administration, as in Genesis 6:6; 1 Samuel 15:11, 29; Jeremiah 18:8, but this fundamental plan of redemption cannot be reversed. Thou art a priest for ever after the order of Melchizedek—The oracle and the decree stand against the whole economy of Moses, which carefully and positively separated the two offices, and are in advance of all revelation concerning Messiah hitherto given. It is the central doctrine and mystery of the redemptive scheme, now first announced. Melchizedek, a primitive patriarch, was both priest and king, (Genesis 14:18;) the type of Christ existed before the Aaronic priesthood, as the great Prototype did at its close. The whole is explained and enforced by the author of the Epistle to the Hebrews, chapter 7, where see notes. For ever—Hebrew, To eternity. The subject demands the fullest import of the word. After the order, means according to the rank, or grade, of which Melchizedek is the type, in contrast with the order of Aaron.

V. 5. The Lord-God the son; the Lord, who is at thy right-hand. Strike-Shall destroy all those kings who are obstinate enemies to him.

Verse 5. 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. 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 Melchizedek coming to meet Abraham, and receiving the tenth of the spoils.

Verse 5. The Lord at thy right hand — This, it seems, is to be understood of the Messiah, instated in his regal power at the right hand of his Father; and not of the Father himself, as his helper and defender, as the phrase is used Psalm 16:8, and in some other places. Thus, this is an apostrophe to God the Father concerning his Son. This sense of the clause agrees best with the following verses; for it is evident that it is the same person who strikes through kings, and judges among the heathen, and fills the places, &c. Shall strike through kings — That is, shall break in pieces the greatest powers upon earth, who shall provoke his displeasure, by an obstinate opposition to his authority, and the establishment of his gospel. 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.

5. The military figure is here resumed, and continued to the end. The Lord at thy right hand—Hebrew, Adonah at thy right hand, that is, Adonah, here denoting Christ, at the right hand of Jehovah, as in verse 1, which see. Strike through kings—The dominion of the king, Christ, is not merely over individuals, as such, but over all offices and ranks of earthly power, so that wherever power centres, there the dominion of Christ must be confessed; or, the issue being taken and submission refused, the rod of judgment will “strike through” them. Wicked governments, in all ages, have been the seats and fountain heads of corruption and violence in the earth. Day of his wrath—Christ is not only mediator, but judge. His gospel is not only a word of mercy, but a rule of judgment. John 12:48. His anger is only the expression of his judicial purpose to enforce law, and this is not foreign to the functions of his merciful mission. See Psalm 2:12; Revelation 6:16, 17.

V. 6. Judge-Condemn and punish them. The places-Or, the place of battle. Dead bodies-Of his enemies. 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.

Verse 6. He shall judge among the heathen] David shall greatly extend his dominion, and rule over the Idumeans, Moabites, Philistines, &c. He shall fill—with the dead bodies] He shall fill pits-make heaps of slain; there shall be an immense slaughter among his enemies. He shall wound the heads] He shall so bring down the power of all the neighbouring kings, as to cause them to acknowledge him as their lord, and pay him tribute.

Verse 6. He shall judge among the heathen — Shall demonstrate himself to all the heathen world to be their lawgiver and judge, and shall condemn and punish those that reject his salvation, and disobey his laws, rendering indignation and wrath, tribulation and anguish unto all that refuse to obey the truth, but obey unrighteousness, Romans 2:8, 9. He shall fill the places with the dead bodies — Of his enemies, or of those powers whom he shall strike through in the day of his wrath; and he shall wound the heads — The principals, or rulers, over, or of, many countries — That is, the Roman emperors themselves, who shall then rule over the greatest part of the world, or all those princes who oppose him. The reader will easily discern that the psalmist here describes the exercise of Christ’s regal power and supreme dominion; his conquest over sin and sinners, and over all the opposition of the powers of darkness, in metaphorical expressions, taken from earthly conquests; and that this, and the like passages, are not to be understood literally and grossly, but figuratively and spiritually, according to the nature of Christ’s kingdom.

6. He shall judge—See on verse 5. Fill the places with the dead bodies—This may be considered as a simple carrying out of the figure, to give it symmetry and completeness, not to be applied literally. The gospel, indeed, makes no provision for civil war, or physical resistance, for its own propagation, but disclaims and forbids both. Yet, as physical resistance of the gospel, on the part of human governments, involves the natural rights of conscience and of human liberty, such oppression must originate wars, wherein, in a secondary sense, the issue will lie between the oppressors and the oppressed, but, in a higher sense, between the kingdom and government of Christ and the wicked persecutors of his cause. Such wars are a conflict between right and wrong, truth and error, Christ and the hostile powers of the earth; and they are the last appeal for justice on the part of the oppressed, against “those which destroy the earth.” In such cases Christ is the arbiter, who will cause wars to turn to the interests of humanity and the breaking down of obstacles to his kingdom. See Revelation 11:17, 18; 19:11-21. Heads over many countries—Same as “kings,” verse 5, where the word rendered strike through, is the same as wound here. The Hebrew for head is singular, and the clause might be rendered “The chief of the great, or wide, earth,” applying it to Satan. But such a rendering, though it formerly found favour, could not be sustained from the Old Testament standpoint. We should take it collectively for kings and heads of governments, or better, perhaps, with Bishop Alexander, for antichrist, “the head of a dark confederacy of evil, which shall not be shattered until the last dread struggle.”

V. 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. Therefore-He shall be exalted to great glory and felicity.

Verse 7. 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.

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.

Ver. 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.

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.

Ver. 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 endeavoured 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, Psalm 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,” Psalm 110:2.

5. The muster of the troops. A host of bold, spirited volunteers; not mercenaries, neither kidnapped nor impressed; but twbdn µ[ 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;

vdq yrdh 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 Lacedæmonian 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 Ëtdly yalduthecha, of thy nativity—the manifestation of Jesus. THOU shalt be born unto men; THEY shall be born of thy Spirit, Psalm 110:3.

8. The title of the commander: “THOU ART A PRIEST,” כהנ cohen, a Priest and a Prince. So was Agamemnon in Homer, and Æneas in Virgil. Both were princes; both were priests and both were heroes.

9. The perpetuity of this office: “FOR EVER;” לעולם leolam, for futurity— for all time-till the earth and the heavens are no more.

10. The resolution of setting up such a Priest and King, 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, qdx yklm ytrbd l[ 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, Psalm 110:1, confirmed by an oath, Psalm 110:4.

11. Victory gained: ADONAI AT THY RIGHT HAND HATH TRANSFIXED (xjm 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, Psalm 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, Psalm 110:6.

13. False religion, supporting itself by the secular arm, under the name of true religion, shall be destroyed. hbr xra l[ var xjm 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, Psalm 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,— var 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.

Verse 7. He shall drink of the brook in the way — That is, says Houbigant, the brook Cedron, I suppose; David pointing out the passion of our Lord, by a continuance of the metaphor wherewith he began. Jesus was exalted because of his sufferings; therefore did he lift up his head, Hebrews 12:2. This is the more general interpretation of the verse. It expresses, says Poole, “the humiliation and passion of the Messiah, 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 he should be exempted from all sufferings, and be crowned with constant and perpetual triumphs. To confute this notion, he signifies here that the Messiah should have a large portion of afflictions while he was in the way or course of his life, before he should come to his end or rest, and to the honour of sitting at his Father’s right hand.” Thus St. Paul, who may be considered as giving a comment on these words, observes, that being found in fashion as a man, he humbled himself, and became obedient unto death, wherefore God also hath highly exalted him, &c., Philippians 2:8, 9. Waters in Scripture very frequently signify sufferings; and to drink of them signifies to feel or bear these sufferings. There are some, however, who give the verse a different meaning, and suppose that by drinking of the brook in the way, is meant the succour and supply of almighty grace: or, the influences of the Holy Spirit, frequently represented under the emblem of water, as Isaiah 12:3, and 55:1; John 7:38, 39. Thus Mr. Hervey: “If it be asked, how the Redeemer shall be enabled to execute the various and important offices foretold in the former part of this Psalm, the prophet replies, He shall drink of the brook in the way. He shall not be left barely to his human nature, which must unavoidably sink, but through the whole administration of his mediatorial kingdom, and his incarnate state, shall be supported with omnipotent succours. He shall drink of the brook of almighty power: he shall be continually supported by the influence of the Holy Spirit, and therefore shall he lift up his head. By these means shall he be rendered equal to his prodigious task, superior to all opposition, successful in whatever he undertakes, and greatly triumphant over all his enemies.” — Hervey’s Med., vol. 1. p. 129.

Upon the whole, we have in this Psalm as clear a prophecy of the Messiah, and of the offices which he should sustain, as perhaps we can find, in so few words, in any part of the Old Testament, and a prophecy absolutely incapable of any other application. Now this prophecy was completely fulfilled in Jesus of Nazareth, when he rose from the dead, ascended into heaven, and sat down on the right hand of his Father; from thenceforth expecting till his enemies should be made his footstool; that is, “till Satan, the prince of this world, should be confined to the bottomless pit; till all the persecuting powers of it should be destroyed, and till death and the grave should be no more, verse 1. The kingdom, to which he was advanced, is a spiritual kingdom: the sceptre, with which he was presented in the heavenly Zion, is all power in heaven and earth; to be employed for the protection of his subjects, and the destruction of his enemies, verse 2. The laws of his kingdom are the laws of the gospel; which were to be published from Jerusalem: they who freely offered themselves to publish his laws, and gather subjects into his kingdom, were the apostles, and first preachers of his word; who, in a few years, being invested with power from on high, spread his gospel over the world, and gathered into his kingdom multitudes of subjects out of every nation under heaven, verse 3. At the same time that Jesus was seated on his throne as King, he was made High-Priest in the heavenly sanctuary, to intercede for his people, and be their advocate with the Father, verse 4. The sceptre was given him as well for the destruction of his enemies, as the protection of his subjects. When, therefore, the potentates of the earth opposed his gospel, and persecuted its publishers, he destroyed them with the breath of his mouth; first, by pouring out his wrath on Judea, in the excision of its inhabitants, and the subversion of its state; and afterward, by executing his vengeance on the persecuting powers of the heathen world, as they rose up to oppose the advancement of his kingdom, verses 5, 6; Revelation 19:11-21. When Jesus set out on his warfare against the enemies of our salvation, he drank deep of the cup of sorrow and suffering; but, in reward for his humiliation, he is highly exalted to the throne of equal glory, at the right hand of God, that all should honour the Son, even as they honour the Father:” see Green, on the Prayer of Habakkuk.

Ver. 7. He shall drink of the brook in the way. This whole psalm bears a martial character. It represents Christ as vanquishing all his foes; his armies therefore should not perish for want of water, like those of Cambyses in Upper Egypt; on the contrary, the Lord would refresh them from heaven, with the fountains of life.

7. He shall drink of the brook in the way—The reader must transfer himself to ancient times. A great battle has been fought, the dead bodies cover the field, and the victor is pursuing the enemy. Exhausted and faint he refreshes himself by a hasty but cooling drink from a brook, and with new vigour resumes the pursuit. A figure founded in forms of war, but illustrating the resolute and unfailing spirit of our all-conquering King in the prolonged conflict with antichrist and antichristian systems of government. At length “He shall bring forth judgment unto victory.” Amen. Happy are the nations who submit to his rule. And happy had it been for the Jewish people had they penetrated the spiritual sense of this and similar prophecies, and accepted “the kingdom of heaven” when preached to them by Christ their King. See Revelation 19:11-21.