A verse by verse commentary on Psalm 110 dealing with many prophecies that are fulfilled in Jesus Christ. It is a short Psalm, but filled with New Testament comments.,

1. PSALM 110 COMME TARY
EDITED BY GLE PEASE
Of David. A psalm.
I TRODUCTIO
SPURGEO , "TITLE. —A Psalm of David. Of the correctness of this title there
can be no doubt, since our Lord in Matthew 22:1 says, "How then doth David in
spirit call him Lord." Yet some critics are so fond of finding new authors for the
psalms that they dare to fly in the face of the Lord Jesus himself. To escape from
finding Jesus here, they read the title, "Psalm of (or concerning) David, "as though
it teas not so much written by him as of him, but he that reads with understanding
will see little enough of David here except as the writer. He is not the subject of it
even in the smallest degree, but Christ is all. How much was revealed to the
patriarch David! How blind are some modern wise men, even amid the present
blaze of light, as compared with this poet prophet of the darker dispensation. May
the Spirit who spoke by the man after God's own heart give us eyes to see the hidden
mysteries of this marvellous Psalm, in which every word has an infinity of meaning.
SUBJECT A D DIVISIO . —The subject is THE PRIEST KI G. one of the
kings of Israel united these two offices, though some endeavoured to do so. Although
David performed some acts which appeared to verge upon the priestly, yet he was
no priest, but of the tribe of Judah, "of which tribe Moses spake nothing concerning
the priesthood"; and he was far too devout a man to thrust himself into that office
uncalled. The Priest King here spoken of is David's Lord, a mysterious personage
typified by Melchizedek, and looked for by the Jews as the Messiah. He is none
other than the apostle and high priest of our profession, Jesus of azareth, the King
of the Jews. The Psalm describes the appointment of the kingly priest, his followers,
his battles, and his victory. Its centre is verse 4, and so it may be divided, as
Alexander suggests, into the introduction, verses Psalms 106:1-3; the central
thought, verse 4; and the supplementary verses, Psalms 106:5-7.
COKE, "Title. ‫לדוד‬ ‫מזמור‬ ledavid mizmor.— It is universally agreed, that this psalm
was composed by David: and it seems to be almost as universally agreed, that he
speaks not of himself at all in it, but directly of the Messiah.
This is the more remarkable, because in most, if not all the other psalms, where he
prophesies of our Saviour, there is an obvious meaning, if not throughout the psalm,
yet in several parts of it, which relate to some particular occasion, some passage or

2. other in David's history; and those psalms are to be understood of Christ in a
secondary sense, though not less evident, and sometimes more so than the first. But
this psalm is wholly to be understood of Christ alone. Bishop Hare says, that
because he had observed that most things in the psalms which were fulfilled in
Christ, were spoken in their first, and, as it is called, literal sense of David, who was
an illustrious type of Christ, he tried more than once whether he could not apply
this psalm to David; but could not in any way which was satisfactory. DeMuis had
laboured before him on the same subject, and with the same success. Indeed the
ancient Jews themselves understood it thus; and that this was the known and
received sense of it in our Saviour's time, appears from what passed between him
and the Pharisees, Matthew 22:42; Matthew 22:46. To the same sense St. Peter
applies it, Acts 2:34-35 and the inspired writer to the Hebrews, Hebrews 1:13 and
this is further clear from the 4th verse of it; for the priesthood was confined to the
line of Aaron; and none of David's posterity, the Messiah only excepted, was ever
entitled to that honour. or indeed could any of Aaron's descendants presume to
style themselves priests for ever, as our High-priest most literally is. We may
therefore say with Bishop Patrick, that this psalm is a very plain prediction of our
Saviour's divinity, his royal dignity, his priesthood, his victories, and triumph.
ELLICOTT, "At the first sight the authorship and purpose of this psalm are, for a
Christian expositor, not only placed beyond the necessity of conjecture, but even
removed from the region of criticism, by the use made of its first verse by our Lord,
and the emphatic manner in which He quotes it as the Divinely inspired utterance of
David (Matthew 22:41-45; Mark 12:35-37; Luke 20:41-44). But it is now, even
among the most orthodox, an admitted fact that, in matters of literature and
criticism, our Lord did not withdraw Himself from the conditions of His time, and
that the application He made of current opinions and beliefs does not necessarily
stamp them with the seal of Divine authorisation.
The prominent thought in the psalm is the formal union in one person of the royal
dignity and the priesthood. ow all the kings of Israel and Judah at times assumed
priestly functions, but only twice in the history can the offices be said to have been
formally combined—in the person of Joshua son of Josedech (Zechariah 11:12-13),
and in that of the Asmonean Jonathan and his successors (1 Maccabees 11:57). The
latter reference is preferable. The impression left by the psalm is exactly in
accordance with the history of the Asmoneans. One whom Jehovah has declared by
solemn oath a priest; one, i.e., in whom the priesthood was indubitably and firmly
fixed, is exalted at Jehovah’s right hand as a king, and, as a warrior, rides on with
Jehovah to triumph. And the choice of Melchizedek, as type (see ote, Psalms
110:4), does not arise from any idea of contrasting his order with that of Aaron, but
from the necessity of going back to him for an instance of actual and formal
priesthood combined in the same person, with kingly rank. In 1 Maccabees 14:41
the very expression of the psalm, “high priest for ever,” is used of Simon.
The abrupt ending of this short psalm has led many critics to regard it as a
fragment. The parallelism is very lax.

3. 1 The Lord says to my lord:[a]
“Sit at my right hand
until I make your enemies
a footstool for your feet.”
BAR ES, "The Lord said unto my Lord - In the Hebrew, “Spake Jehovah to my
Lord.” The word ‫יהוה‬ Yahweh is the incommunicable name of God. It is never given to a
created being. The other word translated “Lord - ‫אדני‬ 'Adonāy - means one who has rule
or authority; one of high rank; one who has dominion; one who is the owner or
possessor, etc. This word is applied frequently to a creature. It is applied to kings,
princes, rulers, masters. The phrase “my Lord” refers to someone who was superior in
rank to the author of the psalm; one whom he could address as his superior. The psalm,
therefore, cannot refer to David himself, as if Yahweh had said to him, “Sit thou at my
right hand.” Nor was there anyone on earth in the time of David to whom it could be
applicable; anyone whom he would call his “Lord” or superior. If, therefore, the psalm
was written by David, it must have reference to the Messiah - to one whom he owned as
his superior - his Lord - his Sovereign. It cannot refer to God as if he were to have this
rule over David, since God himself is referred to as “speaking” to him whom David called
his Lord: “Jehovah said unto my Lord.” The reasoning of the Saviour, therefore, in Mat_
22:43-45, was founded on a fair and just interpretation of the psalm, and was so plain
and conclusive that the Pharisees did not attempt to reply to it. Mat_22:46. See the
notes at that passage. No other interpretation “can” be given to it, consistently with the
proper rules of expounding language, unless it be shown that the psalm was not
composed by David, and might, therefore, be applied to someone whom the author
would acknowledge as his “Lord.” But there is no evidence of this, and there is no one in
the Old Testament history to whom the psalm would be applicable.
Sit thou at my right hand - The position of honor and of rank. Compare the notes
at Psa_16:8. See also Psa_45:9; Mar_14:62; Luk_22:69; Act_7:55; Heb_1:3; Heb_8:1.
The phrase is properly applicable to the Messiah as exalted to the highest place in the
universe - the right hand of God.
Until I make thine enemies thy footstool - Until they are entirely subdued under

4. time. See the notes at Mat_22:44. The enemies here referred to are the enemies of the
Messiah considered as King (see Psa_2:1-12); and the promise here is, that “he must
reign until he shall have put all enemies under his feet.” See the notes at 1Co_15:25.
CLARKE, "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.
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 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.
GILL, "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.

5. 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.
HE RY, "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

6. 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.
JAMISO ,"Psa_110:1-7. The explicit application of this Psalm to our Savior, 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,
Heb_10:13), 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.
The Lord said — literally, “A saying of the Lord,” (compare Psa_36:1), a formula,
used in prophetic or other solemn or express declarations.
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.
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).
Sit — as a king (Psa_29:10), though the position rather than posture is intimated
(compare Act_7:55, Act_7:56).
until I make, etc. — 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 Savior, He exercises over His people, of whom He will ever be Head.
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.
CALVI , "1Jehovah 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,” (Romans 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

7. 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, (Matthew 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

8. 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,
(1 Corinthians 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.
SPURGEO , "Ver. 1. The LORD said unto thy Lord. —Jehovah said unto my
Adonai: David in spirit heard the solemn voice of Jehovah speaking to the Messiah
from of old. What wonderful intercourse there has been between the Father and the
Son! From this secret and intimate communion springs the covenant of grace and all
its marvellous arrangements. All the great acts of grace are brought into actual
being by the word of God; had he not spoken, there had been no manifestation of
Deity to us; but in the beginning was the Word, and from of old there was
mysterious fellowship between the Father and his Son Jesus Christ concerning his
people and the great contest on their behalf between himself and the powers of evil.
How condescending on Jehovah's part to permit a mortal ear to hear, and a human
pen to record his secret converse with his coequal Son! How greatly should we prize
the revelation of his private and solemn discourse with the Son, herein made public
for the refreshing of his people! Lord, what is man that thou shouldest thus impart
thy secrets unto him!
Though David was a firm believer in the Unity of the Godhead, he yet spiritually
discerns the two persons, distinguishes between them, and perceives that in the

9. second he has a peculiar interest, for he calls him "my Lord." This was an
anticipation of the exclamation of Thomas, "My Lord and my God, "and it
expresses the Psalmist's reverence, his obedience, his believing appropriation, and
his joy in Christ. It is well to have clear views of the mutual relations of the persons
of the blessed Trinity; indeed, the knowledge of these truths is essential for our
comfort and growth in grace. There is a manifest distinction in the divine persons,
since one speaks to another; yet the Godhead is one.
Sit thou at my right hand, until I make thine enemies thy footstool. Away from the
shame and suffering of his earthly life, Jehovah calls the Adonai, our Lord, to the
repose and honours of his celestial seat. His work is done, and he may sit; it is well
done, and he may sit at his right hand; it will have grand results, and he may
therefore quietly wait to see the complete victory which is certain to follow. The
glorious Jehovah thus addresses the Christ as our Saviour; for, says David, he said
"unto my Lord." Jesus is placed in the seat of power, dominion, and dignity, and is
to sit there by divine appointment while Jehovah fights for him, and lays every rebel
beneath his feet. He sits there by the Father's ordinance and call, and will sit there
despite all the raging of his adversaries, till they are all brought to utter shame by
his putting his foot upon their necks. In this sitting he is our representative. The
mediatorial kingdom will last until the last enemy shall be destroyed, and then,
according to the inspired word, "cometh the end, when he shall have delivered up
the kingdom to God even the Father." The work of subduing the nations is now in
the hand of the great God, who by his Providence will accomplish it to the glory of
his Son; his word is pledged to it, and the session of his Son at his right hand is the
guarantee thereof; therefore let us never fear as to the future. While we see our
Lord and representative sitting in quiet expectancy, we, too, may sit in the attitude
of peaceful assurance, and with confidence await the grand outcome of all events. As
surely as Jehovah liveth Jesus must reign, yea, even now he is reigning, though all
his enemies are not yet subdued. During the present interval, through which we wait
for his glorious appearing and visible millennial kingdom, he is in the place of
power, and his dominion is in jeopardy, or otherwise he would not remain
quiescent. He sits because all is safe, and he sits at Jehovah's right hand because
omnipotence waits to accomplish his will. Therefore there is no cause for alarm
whatever may happen in this lower world; the sight of Jesus enthroned in divine
glory is the sure guarantee that all things are moving onward towards ultimate
victory. Those rebels who now stand high in power shall soon be in the place of
contempt, they shall be his footstool. He shall with ease rule them, he shall sit and
put his foot on them; not rising to tread them down as when a man puts forth force
to subdue powerful foes, but retaining the attitude of rest, and still ruling them as
abject vassals who have no longer spirit to rebel, but have become thoroughly tamed
and subdued.
EXPLA ATORY OTES A D QUAI T SAYI GS.
Whole Psalm. —The preceding Psalm is a Passion Psalm, and it is now followed by
a Psalm of Christ's Resurrection, Ascension, and Session in glory. We have seen the
same connection in Psalms 22:1-31; Psalms 23:1-6; Psalms 24:1-10, and in Psalms
45:1-17; Psalms 46:1-11; Psalms 47:1-9. The present psalm grows up from the
former Psalm, as the Hill of Olivet, the Hill of Ascension, rises up from the Vale of
Gethsemane below it. —Christopher Wordsworth.

10. Whole Psalm. —This psalm has been well designated the crown of all the Psalms,
of which Luther saith that it is worthy to be overlaid with precious jewels. More
especially does the Reformer call verse 5 a well spring, —nay, a treasury of all
Christian doctrines, understanding, wisdom, and comfort, richer and fuller than
any other passage of Holy Writ. In his own peculiar manner, he styles Christ the
Sheblimini (`Sit on my right hand').`Full sure, the devil must let alone my
Sheblimini, and cannot bring him down either by his scorn or by his wrath.' Christ
still liveth and reigneth, and his title is Sheblimini. On his stirrup is engraven, "I
will make thine enemies' thy footstool, "and upon his diadem, "Thou art a priest for
ever." —Alfred Edersheim, 1873.
Whole Psalm. —The ancients (by Cassiodorus' collection) term this psalm the sun
of our faith, the treasure of holy writ: "verbis brevis, sensu infinitus", (saith
Augustine,)short in words, but in sense infinite. Theodoret notes how it is connected
with the psalm going before: "there (saith he) we have his cross and sufferings, here
his conquest and trophies." For he cometh forth as the heir apparent of the
Almighty, the brightness of his glory, and the express image of his person, graced
with,
1. Title, "My Lord".
2. Place, "Sit thou on my right hand".
3. Power, "Until I make thine enemies thy footstool".
—John Prideaux, in a Sermon entitled, "The Draught of the Brooke", 1636.
Whole Psalm. —This psalm is one of the fullest and most compendious prophecies
of the person and offices of Christ in the whole Old Testament, and so full of
fundamental truth, that I shall not shun to call it Symbolum Davidicum, the prophet
David's creed. And indeed there are very few, if any, of the articles of that creed
which we all generally profess, which are not either plainly expressed, or by most
evident implication couched in this little model. First, the Doctrine of the Trinity is
in the first words; "The Lord said unto my Lord." There is Jehovah the Father, and
my Lord, the Son, and the consecrating of him to be David's Lord which was by the
Holy Ghost, by whose fulness he was anointed unto the offices of king and priest;
for so our Saviour himself expounds this word "said, "by the scaling and
sanctification of him to his office, John 10:34-36. Then we have the Incarnation of
Christ, in the words, "my Lord, "together with his dignity and honour above David
(as our Saviour himself expounds it, Matthew 22:42; Matthew 22:45). Mine, that is,
my Son by descent and genealogy after the flesh, and yet my Lord too, in regard of
his higher son ship. We have also the Sufferings of Christ, in that he was
consecrated a priest (Psalms 110:4) to offer up himself once for all, and so to drink
of the brook in the way. We have his Completed Work and conquest over all his
enemies and sufferings; his Resurrection, "he shalt lift up his head"; his Ascension
and Intercession, "Sit thou on my right hand." We have here also a Holy Catholic
Church gathered together by the sceptre of his kingdom, and holding in the parts
thereof a blessed and beautiful Communion of Saints; "The LORD shall send the
rod of thy strength out of Zion: rule thou in the midst of thine enemies. 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.". We have the Last Judgment, for all
his enemies must be put under his feet, (which is the Apostle's argument to prove
the end of all things, 1 Corinthians 15:25); and there is the day of his wrath, wherein

11. he shall accomplish that judgment over the heathen, and that victory over the kings
of the earth (who take counsel and band themselves together against him), which he
doth here in his word begin. We have the Remission of sins, comprised in his
priesthood, for he was to offer sacrifices for the remission of sins, and "to put away
sin by the sacrifice of himself, "Ephesians 1:7, Hebrews 9:26. We have the
Resurrection of the body, because he must "subdue all enemies under his feet, and
the last enemy to be destroyed is death, "as the Apostle argues out of this psalm, 1
Corinthians 15:25-26. And lastly, we have life everlasting, in the everlasting merit
and virtue of his priesthood, "Thou art a priest for ever after the order of
Melchizedek, "and in his sitting at the right hand of God, whither he is gone as our
forerunner, and to prepare a place for us, Hebrews 6:20, John 14:2; and therefore
the apostle from his sitting there, and living ever, infers the perfection and certainty
of our salvation, Ro 6:8,11 8:17 Ephesians 2:16, Colossians 3:1-4, 1 Corinthians
15:49; Philippians 3:20-21, 1 Thessalonians 4:14, Hebrews 7:25, 1 John 3:2. —
Edward Reynolds, 1599-1676.
Whole Psalm. —Although the Jews of later times have gone about to wrest it to
another meaning, yet this Psalm is so approved and undoubted a prophecy of
Christ, that the Pharisees durst not deny it, when being questioned by our Saviour
(Matthew 22:42-43) how it should be, seeing Christ is the son of David, that David
not with standing should call him Lord, saying, "The Lord said unto my Lord, "
they could not answer him a word, whereas the answer had been very easy and
ready if they could have denied this psalm to be meant of Christ. But they knew it
could not be otherwise understood, and it was commonly taken amongst them to be
a prophecy of their Messias, according to the very evidence of the text itself, which
cannot be fitted to any other, but only to Christ our Saviour, the Son of God. For
whereas some of them since then have construed all these things as spoken in the
name of the people of Judah concerning David their king, the text itself refuseth that
construction, when in those words, "Sit thou at my right hand, "it mentions an
honour done to him of whom it speaketh, greater than can be fitted to the angels,
and therefore much less to be applied unto David. Again, that which is spoken in the
fourth verse of the priesthood, cannot be understood of David, who was indeed a
king, but never had anything spoken as touching the priesthood to appertain unto
him, and of whom it cannot be conceived how it should be said, "Thou art a priest
for ever, "etc. Yea, there is nothing here spoken whereof we may see in David any
more but some little shadow in comparison of that which hath come to pass in Jesus
Christ. —Robert Abbot (1560-1617) in "The Exaltation of the Kingdom and
Priesthood of Christ."
Whole Psalm. —The sixty-eighth psalm hails the ascent of the Messiah, prefigured
by the translation of the ark, and gives a rapid and obscure view of the glories and
the blessings consequent upon that event. The twenty-fourth exhibits to us the
Messiah ascending to his redemption throne borne up by the wings of angels and
archangels, and hosannahed by the whole intelligent creation; it marks in the most
glowing colours the triumphant entry of Messiah into the heavenly regions, and the
tone of authority and power with which he commands that entrance—it sends him
attended by the angelic host to his Father's throne, there to claim that preeminence
which was his by inheritance and by conquest. At this point the Psalm before us
"takes up the wondrous tale"; it exhibits to us the awful solemnities of his reception,

12. it represents the Father bestowing on his well beloved Son the kingdom which he
had earned, exalting him to the throne, and putting all things under his feet;
receiving him in his office of prophet, and promising universality and permanence
to "the rod of his strength"; receiving him in the office of priesthood, his own
peculiar priesthood, and confirming its efficacy and duration by an oath; thus
perfecting the redemption scheme, and completing the conquest over sin and death,
and him who had the power of death. Man united with God was raised to the throne
of being: man united with God perfected the sacrifice which was demanded, and the
angelic host is represented by the Psalmist as taking up the strain, and hymning the
future triumphs of the King of Glory—triumphs over his foes, whom he will visit in
the day of his wrath, and triumphs with his willing people, whom he will assist with
his Spirit, refine by his grace, and exalt into his glory. Such do I conceive to be the
occasion, the object, and the tendency of this sacred song: to me it appears to be
eminently an epinicion, or song of victory: it celebrates the triumph of the
conqueror, it presents him with the rewards of victory, and it predicts future
conquests as crowning his glory; while elsewhere we see the Captain of our salvation
militant, here we sec him triumphant; while elsewhere we see his offices inchoate,
here they are perfected by the approval of the Godhead, and the promise of eternity:
here we have instruction consolidating empire, and the atonement completed by the
everlasting priesthood. —J.H. Singer, in "The Irish Pulpit", 1839.
Ver. 1. —In this one verse we have a description of Christ's person, his wars and
his victory; so that we may say of it, (and so indeed of the whole psalm, which is an
epitome of the Gospel), as Tully did of Brutus in his laconical epistle, "Quam multa,
guam paucis!" How much in a little. —John Trapp.
Ver. 1. —The LORD said unto my Lord, sit thou at my right hand. An oft quoted
passage—because it contains a memorable truth. We find it quoted by Messiah
himself to lead Israel to own him as greater than David, Matthew 22:44. It is quoted
in Hebrews 1:13, to prove him higher far than angels. It is brought forward by
Peter, Acts 2:34, to show him Lord as well as Christ. It is referred to in Hebrews
10:12-13, as declaring that Jesus has satisfactorily finished what he undertook to
accomplish on earth "the one sacrifice for ever", and is henceforth on that seat of
divine honour "expecting till his enemies be made his footstool" in the day of Iris
Second Coming. —Andrew A. Behar.
Ver. 1. —The Lord said. Albeit the understanding of Christ's person and office be
necessary unto the church, yet none know the Son save the Father, and they to
whom he will reveal him: for David knew Christ only by the Father's teaching:
"The Lord said", said he. —David Dickson.
Ver. 1. —My Lord. From hence we learn that though Christ was man, yet he was
more than a bare man, since he is Lord to his father David. For jure naturae, no son
is lord to his father; domination doth never ascend. There must be something above
nature in him to make him his father's sovereign, as our Savour himself argues from
these words, Matthew 22:42; Matthew 22:45. —Edward Reynolds.
Ver. 1. —My Lord. It was a higher honour to have Christ for his son, than to be a
king; yet David does not say that Christ is his son, but rejoices that Christ is his
Lord, and he Christ's servant. But this joy has also been procured for it: see Lu
1:43; John 20:28, Philippians 3:3; Philippians 3:8. They who regard the Messiah
only as the son of David, regard the lesser part of the conception of him. A dominion

13. to which David himself is subject, shows the heavenly majesty of the King, and the
heavenly character of his kingdom. —John Albert Bengel.
Ver. 1. —Until I make thine emimies thy footstool. Every word is full of weight.
For though ordinarily subdivisions of holy Scripture and crumbling of the bread of
life be rather a loosing than an expounding of it; yet in such parts of it as were of
purpose intended for models and summaries of fundamental doctrines, (of which
sort this psalm is one of the fullest and briefest in the whole Scriptures), as in little
maps of large countries, there is no word whereupon some point of weighty
consequence may not depend. Here then is to be considered the term of duration or
measure off Christ's kingdom: "until." The author of subduing Christ's enemies
under him: "I, the Lord." The mariner thereof; ponam and ponam scabellum put
thy foes as a stool under thy feet. Victory is a relative word, and presupposes
enemies, and they are expressed in the text... Enmity shows itself against Christ in
all the offices of his mediation. There is enmity against him as a prophet. Enmity
against his truth, —in opinion by adulterating it with human mixtures and
superinducement, teaching for doctrines the traditions of men; in affection, by
wishing many divine truths were razed out of the Scriptures, as being manifestly
contrary to those pleasures which they love rather than God; in conversation, by
keeping down the truth in unrighteousness, and in those things which they know, as
brute beasts, corrupting themselves. Enmity against his teaching, by quenching the
motions, and resisting the evidence of his Spirit in the Word, refusing to hear his
voice, and rejecting the counsel of God against themselves. There is enmity against
him as a priest, by undervaluing his person, sufferings, righteousness, or merits.
And as a king; enmity to his worship, by profaneness neglecting it, by idolatry
misappropriating it, by superstition corrupting it. Enmity to his ways and service,
by ungrounded prejudices, misjudging them as grievous, unprofitable, or unequal
ways; and by wilful disobedience forsaking them to walk in the ways of our own
heart. —Edward Reynolds.
Ver. 1. —Make thine enemies thy footstool! This expression, that the conquest of
Christ's enemies shall be but as the removing of a stool into its place, notes unto us
two things: first, the easiness of God's victory over the enemies of Christ. They are
before him as nothing, less than nothing, the drop of a bucket, the dust of the
balance, a very little thing...Secondly, as this putting of Christ's enemies like a stool
under the feet notes easiness, so also it notes order or beauty too. When Christ's
enemies shall be under his foot, then there shall be a right order in things; then it
shall indeed appear that God is a God of order, and therefore the day wherein that
shall be done, is called "the times of the restitution of all things, "Acts 3:21. The
putting of Christ's enemies under his feet is an act of justice; and of all others,
justice is the most orderly virtue, that which keepeth beauty upon the face of a
people, as consisting itself in symmetry and proportion. This putting of Christ's
enemies as a stool under his feet, also denotes unto us two things in reference to
Christ: first, his rest, and secondly, his triumph. To stand, in the Scripture phrase,
denotes ministry, and to sit, rest; and there is no posture so easy as to sit with a stool
under one's feet. Till Christ's enemies then be all under his feet, he is not fully in his
rest. Furthermore, this "footstool" under Christ's feet, in reference to his enemies,
denotes unto us four things. First, the extreme shame and confusion which they shall
everlastingly suffer, the utter abasing and bringing down of all that exalteth itself

14. against Christ. Secondly, hereby is noted the burden which wicked men must bear:
the footstool beareth the weight of the body, so must the enemies of Christ bear the
weight of his heavy and everlasting wrath upon their souls. Thirdly, herein is noted
the relation which the just recompense of God bears unto the sins of ungodly men.
Thus will Christ deal with his enemies at the last day. Here they trample upon
Christ in his word, in his ways, in his members; they make the saints bow down for
them to go over, and make them as the pavements on the ground; they tread under
foot the blood of the covenant, and the sanctuary of the Lord, and put Christ to
shame; but there their own measure shall be returned into their bosoms, they shall
be constrained to confess as Adonibezek, "As I have done, so God hath requited
me." Lastly, herein we may note the great power and wisdom of Christ in turning
the malice and mischief of his enemies unto his own use and advantage; and so
ordering wicked men that though they intend nothing but extirpation and ruin to
his kingdom, yet they shall be useful unto him, and, against their own wills,
serviceable to those glorious ends, in the accomplishing whereof he shall be admired
by all those that believe. As in a great house there is necessary use of vessels of
dishonour, destined unto sordid and mean, but yet daily, services: so in the great
house of God, wicked men are his utensils and household instruments, as footstools
and staves, and vessels wherein there is no pleasure, though of them there may be
good use. —Condensed from Reynolds.
Ver. 1. —Thy foot stool. As this our king has a glorious throne, so has he also a
wonderful footstool; and as his royal throne imparts to us comfort in the highest
degree, so his footstool also imparts to us joy. How joyful shall his poor subjects be
when they hear that their prince and king has slain their enemies and delivered
them out of their hands! How did their poor subjects go forward to meet Saul and
Jonathan when those kings had slain the Philistines! ...Moreover, because our King
has his enemies under his feet, thus shall he also bring all our enemies under our
feet, for his victory is ours, God be thanked, who has given us the victory through
Christ our Lord. —Joshua Arnd, 1626-1685.
HI TS TO THE VILLAGE PREACHER.
Ver. 1. —Here the Holy Ghost begins with the kingdom of Christ, which he
describeth and magnifieth, —
1. By his unction, and ordination, thereunto, by the word or decree of his Father:
"The Lord said".
2. By the greatness of his person in himself, while yet he is nearly allied in blood and
nature unto us; "My Lord".
3. By the glory, power, and heavenliness of his kingdom, for in the administration
thereof he sitteth at the right hand of his Father: "Sit thou at my right hand".
4. By the continuance and victories thereof: "Until I make thy foes thy footstool." â
€”Edward Reynolds.
Ver. 1. —My Lord.
1. Christ's condescending nearness to us does not destroy our reverence: he was
David's son, and yet he calls him Lord; he is our brother, bridegroom, and so on,
and yet our Lord.
2. Christ's glory does not diminish his nearness to us, or familiarity with us. Sitting
on the throne as Lord, he is yet "my Lord."
3. It is under the double aspect as Lord, and yet ours, that Jehovah regards him and

15. speaks with him, and ordains him to the priesthood. Ever in these two lights let us
regard him.
Ver. 1. —Sit, etc.
1. Our Lord's quiet amid passing events.
2. The abundance of his present power.
3. The working of all history towards the ultimate end, which will be—
4. His easy victory: putting his foot on his foes as readily as we tread on a footstool.
BE SO , "Verse 1
Psalms 110:1. The Lord said unto my Lord — ‫לאדני‬ ‫יהוה‬ ‫,נאם‬ 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 ‫,אדון‬ 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; Hebrews 8:1; Hebrews
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. 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.

16. ELLICOTT, "(1) The Messiah; and, if so, with a prophetic consciousness of His
Divinity, or, at least, His superiority as a Prince over all other princes. (2) David
himself: this is, of course, inconsistent with the Davidic authorship of the psalm. (3)
Solomon. (4) Hezekiah. (5) Joshua son of Josedech. (6) One of the priest-kings of the
Asmonean dynasty.
We now come to the words of the oracle: “Sit thou at my right hand, till I make
thine enemies thy footstool.”
Commentators have sought in the customs of Arabia, and even in the mythology of
the Greek poets, for proof that this expression denotes viceroyalty or copartnership
in the throne. If this meaning could be established from Hebrew literature, these
parallels would be confirmatory as well as illustrative; but the nearest approach to
be found in the Old Testament only makes the seat at the king’s right hand a mark
of extreme honour. (See the case of Bath-sheba, 1 Kings 2:19; of the queen consort
of Psalms 45:9; of Jonathan, 1 Maccabees 10:63.)
othing more can be assumed, therefore, from the words themselves than an
invitation to sit at Jehovah’s right hand to watch the progress of the victorious
struggle in which wide and sure dominion is to be won for this Prince. But even this
is obscured by the concluding part of the psalm (see Psalms 110:5), where Jehovah
is said to be at the right hand of the person addressed, and is beyond question
represented ac[??] going out with him to battle. Hence, we are led to the conclusion,
that the exact position (“at the right hand”) i not to be pressed in either case, and
that no more is intended than that, with Jehovah’s help, the monarch who is the
hero of the poem will acquire and administer a vast and glorious realm.
Footstool.—The imagery of the footstool (literally a stool for thy feet) is no doubt
taken from the custom mentioned in Joshua 10:24.
COFFMA , "Verse 1
PSALM 110
THE MESSIAH TO BE BOTH KI G A D PRIEST
According to the superscription this is "A Psalm of David," and there is absolutely
no doubt whatever of the truth of this. This writer is a worshipper of Jesus Christ,
the head of our holy religion, in whom are "hidden all the treasures of wisdom and
knowledge," and therefore we accept His words regarding this psalm as true.
Regarding the first two lines of this psalm, Our Lord said that, "David in the Spirit
here addresses the Messiah (Son of David) as Lord; and if David called him `Lord,'
how is he his son?" (Matthew 22:42-45). Thus Jesus Christ not only affirms the
Davidic authorship here, but adds the fact that the psalm is inspired by the Holy
Spirit.

17. We have pointed this out as the prelude to saying that, "In the self-styled `advanced'
criticism of the mid-century type of Bible enemies, there is nothing that exposes
their evil atheism any better than their treatment of this psalm." ot only do such
persons reject what Christ said here, but they even delete the whole reference in
Genesis 14 to Melchizedek from the Bible, there being no solid evidence whatever
for such high-handed mutilation of the Holy Scriptures. We shall not burden the
reader with any further attention to such worthless criticisms by unbelievers. For
those who are willing to accept the word of the followers of Satan instead of the
word of Christ, they should be reminded that when our mother Eve did the same
thing, all of the tragic sorrows of humanity became the swift and certain
consequence.
Psalms 110:1
"Jehovah said unto my Lord,
Sit thou at my right hand,
Until I make thine enemies thy footstool."
In my commentary on Matthew (Vol. 1 of the ew Testament series), pp. 357,358,
we commented on the first verse of this psalm. The implication of the Messiah being
both the son and the Lord of David is clear enough. Christ is both God and man; as
man, Christ descended through the earthly posterity of David, as indicated in the
Genealogy give in Luke 3. Thus, in that sense, Christ was the "Son of David"; but,
as God incarnate, he was also David's Lord, and the Lord of all people.
The Savior's mention of this passage followed the Pharisee's answer to Jesus'
question, "What think ye of Christ; whose son is he?" They replied, "The Son of
David." Jesus' question was, therefore, "How can your answer be true? David
referred to the Christ as `Lord' in this passage; how then can he be David's son?"
See my comment in Matthew.
"Sit thou on my right hand" (Psalms 110:1). These are the words of God Himself
addressed to David's `Lord.' ow just who is it, in the history of mankind that these
words could possibly indicate, other than Jesus Christ who indeed has, "Sat down
on the Right Hand of the Majesty on High?"
"Until I make thine enemies thy footstool" (Psalms 110:1). Paul in his letter to the
Corinthians picked this up, writing, "He must reign till he hath put all enemies
under his feet" (1 Corinthians 15:25). Thus, Paul refers this passage unequivocally
to Christ.
COKE, "Psalms 110:1. The Lord said, &c.— That is, "God the Father said to God
the Son, whom I honour as my Lord, and adore as my God, Sit thou (namely, after
thy sufferings upon earth) at my right hand;"—an expression denoting the highest

18. dignity and honour; and alluding to earthly monarchs, who placed those on their
right hand to whom they would shew the greatest honour, or whom they designed to
advance to the greatest power and authority. See 1 Kings 2:19. It here signifies the
dominion which Jesus Christ, after his death, received from God the Father, as the
Messiah. Thus he says of himself, Revelation 3:21. I overcame, and am set down
with my father in his throne. It is added, until I make, &c. Jesus Christ subdues his
enemies by the power which is essential to him, as he is one with the Father, God
blessed for ever; and he does it also by the power which he has received from the
Father, in quality of Mediator. See Matthew 28:18. 1 Corinthians 15:25. Thine
enemies, mean, thy crucifiers; converting some, and destroying others; the
idolatrous heathen; subjecting them to thy gospel; the power of sin and Satan in
men's hearts, and at last death itself. The 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. See Joshua 10:24. 2 Samuel 22:41. Mr. Martin, in his Explication des
Textes difficiles, has shewn that this expression of sitting at the right hand of God,
not only implies the elevation of the Messiah to the throne, but his equality with the
Father; and he observes, that the Divinity of Jesus Christ could never have been
opposed, if these words had been properly understood: he remarks further, that the
word footstool declares the same thing. To have a footstool, says he, was formerly a
mark of distinction, reserved only for those who were appointed to a dignity. There
is no mention of footstool in Scripture, but where God and kings are concerned. The
ark of the covenant is often called the Lord's footstool; 1 Chronicles 28:2; 1
Chronicles 28:21 and it is said, 2 Chronicles 9:18 that the footstool of Solomon's
throne was of gold. In short, Homer gives footstools only to heroes and persons of
the first rank. These remarks shew, that the mention of footstool in this place, is
only to exalt the power of the Son of God, and to establish it upon the most solid and
glorious foundations. It will sufficiently distinguish this footstool, that it shall be
composed only of the heads of his enemies; of the impenitent Jews, of the
persecutors of the church, of Antichrist, of sinners, of death, of hell, and of the devil.
These are his enemies: these are they whom he shall bruise; whom he shall rule with
a rod of iron, and break in pieces as a vessel of clay; and who shall serve for his
everlasting triumph; see Psalms 2:9 which psalm the reader will observe bears a
great affinity to the present.
CO STABLE, "Verse 1-2
1. The oracle concerning Messiah110:1-2
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 Song of Solomon , 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 has
subjugated Messiah"s enemies (cf. Joshua 5:14). Then Yahweh would permit
Messiah to rule over them (cf. Psalm 2:8-9; 1 Corinthians 15:25).
"Originally the victorious king placed his feet on the necks of his vanquished foe (cf.

19. Joshua 10:24; 1 Kings 5:3; Isaiah 51:23). From this practice arose the idiom to make
one"s enemy one"s footstool." [ ote: VanGemeren, p697.]
Jesus Christ quoted Psalm 110:1 to prove that He was not only David"s descendant
but the Messiah of whom David wrote ( Mark 12:35-37; cf. Matthew 22:44-45; Luke
20:42-44). Peter and the writer of the epistle to the Hebrews also quoted it to prove
the deity of Jesus ( Acts 2:34-36; Acts 5:30-31; Hebrews 1:13; Hebrews 10:11-13).
"So this single verse displays the divine Person of Christ, His power and the
prospect before Him. Together with Psalm 110:4 it underlies most of the ew
Testament teaching on His glory as Priest-King." [ ote: Kidner, Psalm 73-150 ,
p393. Cf. Romans 8:34; 1 Corinthians 15:25-26.]
Verses 1-7
Psalm 110
This is a prophetic messianic royal psalm that describes a descendant of David who
would not only be his son but his Lord. [ ote: See Chisholm, "A Theology . . .,"
pp271-73 , for further discussion of this psalm"s classification in the light of the
ew Testament"s use of it. See also Waltke, pp887-96 , for discussion of messianism,
and the Messiah and the ew Testament.] This descendant 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. [ ote: Elliott E. Johnson summarized10
situations that various writers have suggested in "Hermeneutical Principles and the
Interpretation of Psalm 110 ," Bibliotheca Sacra149:596 (October-
December1992):430.] It is presently unknown, though David wrote it (cf. Mark
12:36). One view is as follows:
"David prophetically spoke the psalm to his "lord," Song of Solomon , when
Solomon ascended to the Davidic throne in971 B.C." [ ote: Herbert W. Bateman
IV, " Psalm 110:1 and the ew Testament," Bibliotheca Sacra149:596 (October-
December1992):453.]
This writer concluded that the ew Testament applied this psalm to Jesus Christ.
The traditional Christian interpretation is that David wrote that God the Father
spoke prophetically to His messianic Lord (i.e, His Son).
More important than this psalm"s original historical context is its prophetic
significance. The ew Testament contains more references to this psalm than to any
other chapter in the Old Testament (cf. Matthew 22:44; Matthew 26:64; Mark
12:36; Mark 14:62; Mark 16:19; Luke 20:42-44; Luke 22:69; Acts 2:34-35; Romans
8:34; 1 Corinthians 15:25; Ephesians 1:20; Colossians 3:1; Hebrews 1:3; Hebrews
1:13; Hebrews 5:6; Hebrews 7:17; Hebrews 7:21; Hebrews 8:1; Hebrews 10:12-13;
Hebrews 12:2). David Hay found33quotations of and allusions to the first four

20. verses in the ew Testament. [ ote: David M. Hay, Glory at the Right Hand: Psalm
110 in Early Christianity.]
" Psalm 110 is the linchpin psalm of the first seven psalms of Book Five of the
Psalter. Besides occuring [sic] in the middle of the seven psalms ( Psalm 107-113),
Psalm 110 joins two different groups of psalms together. Psalm 107-109 express
anguished pleas for deliverance; Psalm 111-113overflow with praise for Yahweh.
Psalm 110 , the connecting Psalm , reveals that the Messiah is both a King and a
Priest who gives victory to His people ... Thus because God more than meets the
grief-stricken cries of His people, He is to be praised." [ ote: Barry C. Davis, "Is
Psalm 110 a Messianic Psalm?" Bibliotheca Sacra157:626 (April-June2000):168.]
WHEDO , "Verse 1
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 ew 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 Psalms 110:2,’ etc. In the Midrash Tehillim, on the same passage it is
said, ‘God spake thus to Messiah.’ In the same Midrash, on Psalms 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 Psalms 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 Psalms 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, τω κυριω µου, 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 Psalms 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;

21. Hebrews 1:13; Hebrews 10:13. The phrase occurs in various forms, and always
denotes absolute and abject submission. See Joshua 10:24; 1 Kings 5:3; Psalms
18:40; Psalms 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; Acts 3:21; 1 Corinthians 15:24-26, where
see notes.
EBC, "Verses 1-7
Psalms 110:1-7
Does our Lord’s attribution of this psalm to David foreclose the question of its
authorship for those who accept His authority? Many, who fully recognise and
reverently bow to that authority, think that it does not, and appeal for support of
their view to the unquestionable limitations of His earthly knowledge. It is urged
that His object in His argument with the Pharisees, in which this psalm is quoted by
Him, {Matthew 22:41-46 and parallels} is not to instruct them on the authorship of
the psalm, but to argue from its contents; and though He assumes the Davidic
authorship, accepted generally at the time, yet the cogency of His argument is
unimpaired, so long as it is recognised that the psalm is a Messianic one, and that
the august language used in it of the Messiah is not compatible with the position of
One who was a mere human son of David (Driver, "Introd.," p. 363, note). So also
Dr. Sanday ("Inspiration," p. 420) says that "the Pharisees were taken upon their
own ground, and the fallacy of their conclusion was shown on their own premises."
But our Lord’s argument is not drawn from the "august language" of the psalm,
but from David’s relationship to the Messiah, and crumbles to pieces if he is not the
singer. It may freely be admitted that there are instances in our Lord’s references to
the Old Testament in which He speaks from the point of view of His hearers in
regard to it; but these are cases in which nothing turned on the question whether
that point of view was correct or not. Here everything turns on it; and to maintain
that, in so important a crisis, He based His arguments on an error comes perilously
near to imputing fallibility to Him as our teacher. Most of recent writers who
advocate the view in question would recoil from such a consequence; but their
position is divided from it by a thin line. Whatever the limitations of our Lord’s
human knowledge, they did not affect His authority in regard to what He did teach;
and the present writer ventures to believe that He did teach that David in this psalm
calls Messiah his Lord.
If so, the psalm stands alone, as not having primary reference to an earthly king. It
is not, like other Messianic psalms, typical, but directly prophetic of Messiah, and of
Him only. We are not warranted in denying the possibility of such direct prophecy;
and the picture drawn in this psalm, so far transcending any possible original
among the sons of men, has not full justice done to its majestic lines, unless it is
recognised as setting forth none other than the personal Messiah. True, it is drawn
with colours supplied from earthly experiences, and paints a warrior-monarch. The
prophet-psalmist, no doubt, conceived of literal warfare; but a prophet did not

22. always understand the oracles which he spoke.
The psalm falls into two parts: the Vision of the Priest-King and His army (Psalms
110:1-4); the King’s Warfare and Victory (Psalms 110:5-7).
"The oracle of Jehovah" introduces a fresh utterance of God’s, heard by the
psalmist, who thus claims to be the mouthpiece of the Divine will. It is a familiar
prophetic phrase, but usually found at the close-not, as here, at the beginning of the
utterance to which it refers (see, however, Isaiah 56:8; Zechariah 12:1). The unusual
position makes the Divine origin of the following words more emphatic. "My Lord"
is a customary title of respect in addressing a superior, but not in speaking of him.
Its use here evidently implies that the psalmist regards Messiah as his king. and the
best comment on it is Matthew 22:43 : "How then doth David in spirit call Him
Lord?" The substance of the oracle follows. He who is exalted to sit at the right
hand of a king is installed there by as his associate in rule. He who is seated by God
at His right hand is received into such mystery of participation in Divine authority
and power, as cannot be imposed on frail humanity. The rigid monotheism of the
Jewish singers makes this tremendous "oracle" the more remarkable. Greek gods
might have their assessors from among mortals, but who shall share Jehovah’s
throne? "Solomon sat on the throne of the Lord as king"; [1 Chronicles 29:23] but
that is no parallel, nor does it show that the oracle of this psalm simply states the
dignity of the theocratic king. Solomon’s throne was Jehovah’s, as being established
by Him and since he represented Jehovah on earth; but to sit at Jehovah’s right
hand means far more than this. That session of Messiah is represented as the
prelude to the exercise of Divine power for His triumph over His foes; and that
apparent repose, while Jehovah fights for him, is singularly contrasted with his
activity as described in Psalms 110:6-7. The singer speaks riddles about a union of
undisturbed tranquility and of warlike strenuousness, which are only solved when
we see their fulfilment in Him who sitteth at the right hand of God, and who yet
goes with His armies where they go. "He was received up, and sat on the right hand
of God the Lord also working with them" [Mark 16:19-20] The opened heavens
showed to Stephen his Master, not sitting, but standing in the posture of readiness to
help him dying, and to receive him made more alive by death. His foot shall be on
the neck of His foes, as Joshua bade the men of Israel put theirs on the conquered
kings’. Opposition shall not only be subdued, but shall become subsidiary to
Messiah’s dominion, "a stepping stone to higher things."
The Divine oracle is silent, and the strain is taken up by the psalmist himself, who
speaks "in the spirit," in the remainder of the psalm, no less than he did when
uttering Jehovah’s word. Messiah’s dominion has a definite earthly centre. From
Zion is this King to rule. His mighty sceptre, the symbol and instrument of His God-
given power, is to stretch thence. How far? o limit is named to the sweep of His
sway. But since Jehovah is to extend it, it must be conterminous with the reach of
His omnipotence. Psalms 110:2 b may be taken as the words of Jehovah, but more
probably they are the loyal exclamation of the psalmist, moved to his heart’s depths
by the vision which makes the bliss of his solitude. The word rendered "rule" is
found also in Balaam’s prophecy of Messiah [ umbers 24:19] and in the Messianic

23. Psalms 72:8. The kingdom is to subsist in the midst of enemies. The normal state of
the Church on earth is militant. Yet the enemies are not only a ring of antagonists
round a centre of submission, but into their midst His power penetrates, and
Messiah dominates them too, for all their embattled hostility. A throne round which
storms of rebellion rage is an insecure seat. But this throne is established through
enmity, because it is upheld by Jehovah.
The kingdom in relation to its subjects is the theme of Psalms 110:3, which accords
with the warlike tone of the whole psalm, by describing them as an army. The
period spoken of is "the day of Thy host," or array-the time when the forces are
mustered and set in order for battle. The word rendered free-will offerings may
possibly mean simply "willingnesses," and the abstract noun may he used as in "I
am-prayer" [Psalms 109:4] -i.e., most willing; but it is better to retain the fuller and
more picturesque meaning of glad, spontaneous sacrifices, which corresponds with
the priestly character afterwards ascribed to the people, and goes very deep into the
essence of Christian service. There are to be no pressed men or mercenaries in that
host. As Deborah sang of her warriors, these "offer themselves willingly." Glad
consecration of self, issuing in spontaneous enlisting for the wars of the King, is to
characterise all His subjects. The army is the nation. These soldiers are to be priests.
They are clad in holy attire, "fine linen, clean and white." That representation goes
as deep into the nature of the warfare they have to wage and the weapons they have
to wield, as the former did into the impulse which sends them to serve under
Messiah’s flag. The priestly function is to bring God and man near to one another.
Their warfare can only be for the carrying out of their office. Their weapons are
sympathy, gentleness, purity. Like the Templars, the Christian soldier must bear the
cross on his shield and the hilt of his sword. Another reading of this phrase is "on
the holy mountains," which is preferred by many, among whom are Hupfeld and
Cheyne. But the great preponderance of evidence is against the change, which
obliterates a very striking and profound thought.
Psalms 110:3 c, d gives another picture of the host. The usual explanation of the
clause takes "youth" as meaning, not the young vigour of the King, but, in a
collective sense, the assembled warriors, whom it paints as in the bloom of early
manhood. The principal point of comparison of the army with the dew is probably
its multitude. [2 Samuel 17:12] The warriors have the gift of unaging youth, as all
those have who renew their strength by serving Christ. And it is permissible to take
other characteristics of the dew than its abundance, and to think of the mystery of
its origin, of the tiny mirrors of the sunshine hanging on every cobweb, of its power
to refresh, as well as of the myriads of its drops.
But this explanation, beautiful and deep as it is, is challenged by many. The word
rendered "dawn" is unusual. "Youth" is not found elsewhere in the sense thus
assigned to it. "Dew" is thought to be an infelicitous emblem. "From a linguistic
point of view" Cheyne pronounces both "dawn" and "dew" to be intolerable.
Singularly enough, in the next sentence, he deprecates a previous opinion of his own
as premature "until we know something certain of the Hebrew of the Davidic age"
("Orig. of Psalt.," p. 482). But if such certainty is lacking, why should these two

24. words be "intolerable"? He approves Bickell’s conjectural emendation, "From the
womb, from the dawn [of life], Thy youthful band is devoted to Thee."
Psalms 110:4 again enshrines a Divine utterance, which is presented in an even more
solemn manner than that of Psalms 110:1. The oath of Jehovah by Himself
represents the thing sworn as guaranteed by the Divine character. God, as it were,
pledges His own name, with its fulness of unchanging power, to the fulfilment of the
word; and this irrevocable and omnipotent decree is made still more impressive by
the added assurance that He "will not repent." Thus inextricably intertwined with
the augustness of God’s nature, the union of the royal and priestly offices in the
person of Messiah shall endure forever. Some commentators contend that every
theocratic king of Israel was a priest, inasmuch as he was king of a priestly nation.
But since the national priestliness did not hinder the appointment of a special order
of priests, it is most natural to assume that the special order is here referred to. Why
should the singer have gone back into the mists of antiquity, in order to find the type
of a priest-king, if the union of offices belonged, by virtue of his kinghood, to every
Jewish monarch? Clearly the combination was unexampled; and such an incident as
that of Uzziah’s leprosy shows how carefully the two great offices were kept apart.
Their opposition has resulted in many tragedies: probably their union would be still
more fatal, except in the case of One whose priestly sacrifice of Himself as a willing
offering is the basis of His royal sway. The "order of Melchizedek" has received
unexpected elucidation from the Tel-el-Amarna tablets, which bring to light, as a
correspondent of the Pharaoh, one Ebed-tob, king of Uru-salim (the city of Salim,
the god of peace). In one of his letters he says, "Behold, neither my father nor my
mother have exalted me in this place; the prophecy [or perhaps, arm] of the mighty
King has caused me to enter the house of my father." By the mighty King is meant
the god whose sanctuary stood on the summit of Mount Moriah. He was king of
Jerusalem, because he was priest of its god (Sayce, "Criticism and the Monuments."
p. 175). The psalm lays stress on the eternal duration of the royalty and priesthood
of Messiah; and although in other Messianic psalms the promised perpetuity may be
taken to refer to the dynasty rather than the individual monarch, that explanation is
impossible here, where a person is the theme.
Many attempts have been made to fit the language of the psalm to one or other of
the kings of Israel; but, not to mention other difficulties, this Psalms 110:4 remains
as an insuperable obstacle. In default of Israelite kings, one or other of the
Maccabean family has been thought of. Cheyne strongly pronounces for Simon
Maccabaeus, and refers, as others have done, to a popular decree in his favour,
declaring him "ruler and high priest forever" ("Orig. of Psalt.," p. 26). On this
identification, Baethgen asks if it is probable that the singer should have taken his
theme from a popular decree, and have transformed it (umgestempelt) into a Divine
oath. It may be added that Simon was not a king, and that he was by birth a priest.
The second part of the psalm carries the King into the battlefield. He comes forth
from the throne, where He sat at Jehovah’s right hand, and now Jehovah stands at
His right hand. The word rendered Lord in Psalms 110:5 is never used of any but
God, and it is best to take it so here, even though to do so involves the necessity of

25. supposing a change in the subject either in Psalms 110:6 or Psalms 110:7, which
latter verse can only refer to the Messiah. The destructive conflict described is said
to take place "in the day of His wrath" - i.e., of Jehovah’s. If this is strictly
interpreted, the period intended is not that of "the day of Thine army," when by His
priestly warriors the Priest-King wages a warfare among His enemies, which wins
them to be His lovers, but that dread hour when He comes forth from His ascended
glory to pronounce doom among the nations and to crush all opposition. Such a
final apocalypse of the wrath of the Lamb is declared to us in clearer words, which
may well be permitted to cast a light back on this psalm. [Revelation 19:11] "He has
crushed kings" is the perfect of prophetic certainty or intuition, the scene being so
vividly bodied before the singer that he regards it as accomplished. "He shall judge"
or give doom "among the nations,"-the future of pure prediction. Psalms 110:6 b is
capable of various renderings. It may be rendered as above, or the verb may be
intransitive and the whole clause translated, It becomes full of corpses (so
Delitzsch); or the word may be taken as an adjective, in which case the meaning
would be the same as if it were an intransitive verb. "The head over a wide land" is
also ambiguous. If "head" is taken as a collective noun, it means rulers. But it may
be also regarded as referring to a person, the principal antagonist of the Messiah.
This is the explanation of many of the older interpreters, who think of Death or "the
prince of this world," but is too fanciful to be adopted.
Psalms 110:7 is usually taken as depicting the King as pausing in His victorious
pursuit of the flying foe to drink, like Gideon’s men, from the brook, and then with
renewed vigour pressing on. But is not the idea of the Messiah needing refreshment
in that final conflict somewhat harsh?-and may there not be here a certain desertion
of the order of sequence, so that we are carried back to the time prior to the
enthronement of the King? One is tempted to suggest the possibility of this closing
verse being a full parallel with Philippians 2:7-9. Christ on the way to His throne
drank of "waters of affliction," and precisely therefore is He "highly exalted."
The choice for every man is being crushed beneath His foot, or being exalted to sit
with Him on His throne. "He that overcometh, to him will I give to sit down with Me
on My throne, even as I also overcame, and am set down with My Father on His
throne." It is better to sit on His throne than to be His footstool.
SIMEO , "THE PERSO A D OFFICES OF CHRIST
Psalms 110:1-7. The Lord said unto my Lord, Sit thou at my right hand, until I
make thine enemies thy footstool. The Lord shall send the rod of thy strength out of
Zion: rule thou in the midst of thine enemies. 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. The Lord hath sworn, and will not repent, Thou art a priest
for ever after the order of Melchizedek. The Lord at thy right hand shall strike
through kings in the day of his wrath. He shall judge among the heathen: he shall
fill the places with the dead bodies; he shall wound the heads over many countries.
He shall drink of the brook in the way: therefore shall he lift up the head.

26. I some of the Psalms, David speaks of himself only; in others, of himself and of the
Messiah too; but in this, of the Messiah exclusively: not a word is applicable to any
one else. The Jews have taken great pains to explain it away: but their attempts are,
and ever must be, in vain.
In the first verse, David relates the Father’s address to his Son, when “the council of
peace was held between them:” and the whole of the remainder is addressed by the
Psalmist to the Messiah himself. It altogether elucidates in a very striking manner
the character of Christ.
In it are set forth,
I. His person—
It is of great importance that we have just views of the Divinity of Christ—
[On that depends the sufficiency of the atonement which he has offered for the sins
of men. If he be only a creature, how can we be assured that the shedding of his
blood has any more virtue and efficacy than the blood of bulls and goats? What
proportion is there between the transitory sufferings of one creature, and the
accumulated sins of all the children of men? How can we conceive that there should
be such a value in the blood of any created being, as to purchase for a ruined world
a deliverance from everlasting misery, and a possession of everlasting happiness and
glory? But if our Redeemer be God as well as man, then we see at once, that,
inasmuch as he is an infinitely glorious Being, there is an infinite merit in his
obedience unto death, sufficient to justify the demands of law and justice for the sins
of all mankind. On any other supposition than that Christ is God, there would be no
force at all in that question of the Apostle, “He that spared not his own Son, but
delivered him up for us all, how shall he not with him also freely give us all things
[ ote: Romans 8:32.]?” What argument would it be to say, “He that gave us a
creature, how shall he not also give us himself, and all the glory of heaven?” But if
Christ be God, equal with the Father, then is the argument clear, obvious, and
unanswerable.]
In the psalm before us the divinity of Christ is plainly asserted—
[Our blessed Lord himself appeals to it, in order to confound and silence his
malignant adversaries. Both Pharisees and Sadducees had endeavoured to ensnare
him by difficult and perplexing questions: and, when he had answered, he put this
question to them; “What think ye of Christ? Whose son is he?” and when they said,
“The Son of David,” he asked them, “How then doth David in Spirit call him Lord,
saying, The Lord said unto my Lord, &c.? If David then call him Lord, how is he his
son?” And then we are told, “ o man was able to answer him a word [ ote:
Matthew 22:41-46.].” Had they been willing to acknowledge Christ as their Messiah,
they needed not to have been at any loss for an answer; for they knew him to be a
son of David; and he had repeatedly declared himself to be God, insomuch that they
had again and again taken up stones to stone him for blasphemy. But this passage

27. proved beyond all doubt that the Messiah was to be “the root, as well as the
offspring of David;” the Lord of David, as well as David’s son.
And here it is worthy of notice, that we see in this appeal what was the
interpretation which the Jews of that day put upon the psalm before us. They all
understood it as relating to the Messiah: and all the attempts of modern Jews to put
any other construction upon it are futile in the extreme.
But by comparing the parallel passage in St. Mark, we see what the Jews of that day
thought of the doctrine of the Trinity [ ote: Mark 12:35-37.]. Our Lord speaks of
the Holy Ghost as inspiring David, (which none but Jehovah could do,) to declare
what Jehovah the Father had said to Jehovah the Son. If the doctrine of the Trinity
had not been received among them, would they have been silent, and not known
what to answer him? And would they from this time have been deterred by it from
asking him any more questions?
Be it known then, that Christ is very God, and very man: he is that “Word, who was
in the beginning with God, and was God [ ote: John 1:1; John 1:14.];” “God
manifest in the flesh [ ote: 1 Timothy 3:16.].” He is, as the prophet calls him, “the
Mighty God [ ote: Isaiah 9:6.],” or, as St. Paul calls him, “the Great God and our
Saviour Jesus Christ [ ote: Titus 2:13.],” “God over all blessed for ever [ ote:
Romans 9:5.].”]
The Psalmist now addressing himself to the Messiah, proclaims to him the success
that should attend him in the execution of,
II. His offices—
The second and third verses may undoubtedly be applied to his regal office, because
they speak of his “ruling in the midst of his enemies:” but, if we consider how his
victories are gained, namely, by his word and Spirit, and that it is by the
illumination of men’s minds that he subdues their hearts, we shall see that this part
of the psalm may properly be understood as relating to his prophetic character.
Accordingly we behold him here represented as,
1. A Prophet—
[The word is “the rod of his strength,” by which he works all the wonders of his
grace. In itself it is as weak and inefficient as the rod of Moses, whereby he wrought
all his miracles in Egypt; but, as applied by the Spirit of God to the souls of men, it
is “quick and powerful, and sharper than any two-edged sword,” and “is mighty to
the pulling down of all the strongholds” of sin and Satan: “it is the power of God
unto salvation to all them that believe [ ote: Romans 1:16.].” It “came forth from
Zion, even the word of the Lord from Jerusalem [ ote: Isaiah 2:3.],” when it was
published by the holy Apostles; who delivered it, as they were commanded, to
Jerusalem first, and then to other parts of the world. And there is this remarkable
difference between the victories gained by it, and those gained by any carnal

28. weapon: by the latter, men are brought to a reluctant submission; by the former,
they are “made willing,” truly and cordially willing, to take Christ’s yoke upon
them. Whenever the Lord’s time, the “day of his power,” is come, they, like the rams
of ebaioth, present themselves as voluntary sacrifices at God’s altar, and give up
themselves unreservedly to the Lord [ ote: Compare that beautiful passage Isaiah
60:4-8. with Romans 12:1 and 2 Corinthians 8:5.].
or is deliverance from death and hell the only object of their pursuit: they feel,
that they can be happy only in the way of holiness; and therefore “in the beauties of
holiness” they come unto him: their dispositions and habits are all changed: they
abstain from sin, because they hate it; and obey the law, because they love it: and,
could they obtain the desire of their hearts, they would be “holy as God is holy,” and
“perfect, even as their Father in heaven is perfect.”
The numbers that shall thus be converted to the Lord exceed all calculation or
conception. As the drops of “dew” issuing from “the womb of the morning,” so will
be the progeny that shall be born to him, innumerable: there may be but “an
handful of corn cast on the top of the mountains; but yet shall the fruit be as the
woods of Lebanon, and as the piles of grass upon the earth [ ote: Psalms 72:16.].”
Thus powerfully did his word and Spirit operate in the early “youth” of the
Church; and thus shall they operate to the very end of time: and it is worthy of
particular observation, that the very first verse of this psalm, with the explanation
given of it by the Apostle, was that which pierced the hearts of our Lord’s
murderers, and subdued three thousand of them at once to the obedience of faith
[ ote: Acts 2:34-37.].
David now proceeds to speak of Christ as,]
2. A Priest—
[As Christ was to offer a sacrifice for the sins of his people, he must of necessity be a
priest. But from the Levitical priesthood, which was confined to the tribe of Levi, he
was of necessity excluded, because he was of the tribe of Judah. There was however
a priesthood of another order, the order of Melchizedec; and to that he was
solemnly consecrated with an oath. What that priesthood was, we should never have
known, if it had not been explained to us in the Epistle to the Hebrews. In the
Mosaic history, Melchizedec is briefly mentioned, without any account of his
predecessors or successors in his office [ ote: Genesis 14:18-20.]: and this was
particularly overruled by God, in order that he might be a type of Christ, whose
priesthood was from everlasting (in the divine counsels,) and everlastingly to
continue in himself alone. ow at the time that the Levitical priesthood was in all its
glory, David foretold, that it should be superseded, (and the whole Mosaic economy
with it,) by a priesthood of a higher order; a priesthood, which Abraham himself,
and all his posterity in him, acknowledged, and which, on account of the solemnity
of its appointment, and the perpetuity of its duration, was of a far higher order
[ ote: Read Hebrews 7:1-28.].

29. Is it inquired, What sacrifice he had to offer? we answer, His own body, which
“through the eternal Spirit he offered without spot to God.” And, having offered
that sacrifice once for all, he now intercedes for us within the veil; and will come
again at the end of the world to bless his redeemed people, and to make them
partakers of everlasting blessedness.
But it is foretold yet further, that he was also to be,]
3. A King [ ote: Some, to reconcile ver. 5. with ver. 1. suppose that in ver. 5.
David ceases to address the Messiah, and directs his speech to the Father. But this
introduces needless perplexity into the subject. If we understand “The Lord at thy
right hand,” as meaning, The Lord who is thy strength and thy support, (which is
certainly its most obvious meaning,) the whole speech is uninterrupted and clear.]—
[Melchizedec, though a priest, was a king also, and one that was most eminently
fitted to typify the Saviour, being “king of righteousness and peace [ ote: Hebrews
7:2.].” Thus was Christ not a priest only, but “a priest upon his throne [ ote:
Zechariah 6:13.].” Being now exalted to the right hand of God, he “sitteth there, till
all his enemies become his footstool.” “To him every knee shall bow, and every
tongue shall swear” allegiance: or, if any continue to withstand his overtures of
mercy, he will smite them to the ground; yea, though they be the greatest monarchs
upon earth: “He will strike through kings in the day of his wrath.” There is “a day
of wrath,” as well as a day of mercy; and terrible indeed will be “the wrath of the
Lamb.” As a mighty conqueror desolates the countries which he overruns, and fills
them with the bodies of the slain, so will Jesus in that awful day. If he rule not men
by their free consent, as their Lord, he will judge them as rebels, and “wound the
heads of all” to the remotest corners of the earth: he will say, “Bring hither those
that were mine enemies, who would not that I should reign over them, and slay them
before me.”
Previous to his own victories, he was himself, according to human estimate, to be
overcome. But his humiliation was to pave the way for his exaltation: “by death he
was to overcome him that had the power of death, and to deliver from death” his
ransomed people. This was the way pointed out in the very first proclamation of
mercy to fallen man: “The Seed of the woman was to bruise the serpent’s head; but
the serpent was first to bruise his heel [ ote: Genesis 3:15.].” Accordingly he did
“drink of the brook in the way:” he suffered infinitely more than words can express,
or the mind of man can conceive; and then “he lifted up the head,” and was “exalted
far above all principalities and powers,” whether of heaven or hell; and he “shall
surely reign till all his enemies be put under his feet.”]
We cannot improve this subject better than by asking,
1. What think ye of Christ?
[This is the very question which our Lord himself asked in reference to this psalm.
Yet it is not a mere theoretical opinion that we ask for, but the practical persuasion

30. of your hearts. Do you view him with reverence and love as your incarnate God? —
— — Do you look to him as your Prophet, to teach and guide you into all truth? —
— — Do you look to him as your great High Priest, trusting in his all-atoning
sacrifice, and imploring an interest in his prevailing intercession? — — — Do you
farther look to him as your King, desiring him to bring, not your actions only, but
“your every thought, into captivity” to his sacred will? — — — This is the test
whereby you are to try the state of your souls before God; for according to your
experience of these things will be your sentence in the day of judgment — — —]
2. What measure have ye of resemblance to him?
[God has ordained that all his people should “be conformed to the image of his Son
[ ote: Romans 8:29.],” in sufferings, in holiness, and in glory. Like him, they must
“drink of the brook in the way, and afterwards lift up the head.” “The Captain of
our Salvation was made perfect through sufferings;” and “all the sons who shall be
brought to glory” must be made perfect in the same way [ ote: Hebrews 2:10.]:
“through much tribulation they must enter into the kingdom of heaven.” The
“mortifying of our members upon earth,” with “the cutting off a right hand, and
plucking out a right eye,” are strong and significant expressions, shewing clearly,
that a life of godliness requires much painful labour and self-denial. Besides, there is
much persecution also to be endured from an ungodly world; for “all that will live
godly in Christ Jesus shall suffer persecution.” or are the conflicts that are to be
sustained with all the powers of darkness of small consideration in the Christian’s
warfare. Let me ask then, Are ye following Christ in this way? Are ye “crucifying
the flesh with the affections and lusts?” Are ye “following him boldly without the
camp, bearing his reproach?” Are ye “fighting manfully the good fight of faith,”
and “wrestling, not only with flesh and blood, but with all the principalities and
powers of hell?” Be assured that “the kingdom of heaven cannot be taken without
violence: the violent must take it by force.” The work and offices of Christ will be of
no avail in our behalf, if we do not “take up our cross daily and follow him.” Awake
then, all of you, to the duties that are assigned you; and be content to suffer with
him, that ye may be also glorified together.”]
K&D 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 ‫י‬ִ‫ּנ‬‫ד‬‫א‬ ַ‫ל‬ in Psa_
110:1 does not favour this, and ‫ם‬ ֻ‫א‬ְ‫נ‬ 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, ְ‫ך‬ ֶ‫ל‬ ֶ‫מ‬ ְ‫ל‬ or ‫ּו‬‫ח‬‫י‬ ִ‫שׁ‬ ְ‫מ‬ ִ‫?ל‬ ‫ם‬ ֻ‫א‬ְ‫נ‬ 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 ‫ם‬ ֻ‫א‬ְ‫,נ‬ more particularly since this ‫ה‬ ‫ם‬ ֻ‫א‬ְ‫נ‬ 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 ‫ם‬ ֻ‫א‬ְ‫,נ‬