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PSALM 110
THE ARGUMENT
That the penman of this Psalm was not Eliezer, Abraham’s servant, who writ it upon the occasion of Abraham’s victory over those kings, Ge 14, (as some of the later Jews have devised, out of opposition to Christianity,) nor any other person but David, is manifest from the title of the Psalm, which is a part of the sacred text. That this Psalm belongs to the Messiah is abundantly evident, both from the express testimony of the New Testament, Act_2:34 1Co_15:25 Heb_1:13 10:13, and from the consent of the ancient Hebrew doctors, manifested implicitly in Mat_22:44, and expressly from their own mouths. Of which see my Latin Synopsis upon this place; and from the matter of the Psalm, which can by no means or arts be made to agree to David, who was not David’s lord nor a priest, much less a priest forever, or after the order of Melchisedek, the priesthood of Aaron being in David’s time in use and force, and in the hands of another person and family. And whereas divers other Psalms, though principally directed to and to be understood of the Messiah, yet in some sort may be understood concerning David also, or at least took their rise and occasion from David, or from something relating to him, this Psalm is directly, and immediately, and solely to be understood concerning the Messiah; the Spirit of God wisely so ordering this matter, that it might be a most express and convincing testimony against the unbelieving Jews concerning the true Messiah, and concerning the nature and quality of his kingdom.
Written by David, as is manifest both from this title, which being given to this, as well as to many other Psalms, whereof David is confessed to be the author, either proves this to be David’s, or proves none of them to be so; and from Mat_22:43,44 Mr 12:36, where also David is said to have spoken this Psalm in or by the Spirit of God, or by Divine inspiration.
An account of the calling the kingdom of Christ, Psa_110:1-3; of his everlasting priesthood, Psa_110:4; of his mighty conquest over his enemies, Psa_110:5,6; and of his sufferings and triumph, Psa_110:7.
The Lord; God the Father, the first person in the Trinity, to whom accordingly the original of all things, and especially of the work of man’s redemption by Christ, is ascribed.
Said; decreed or appointed it from eternity, and in due time published this decree, as is noted, Psa_2:7, and actually executed it; which he did when he raised up Christ from the dead, and brought him into his heavenly mansion.
Unto my Lord; unto his Son the Messias, whom David designedly calls his Lord, to admonish the Jews and the whole church, that although he was his son according to the flesh, or his human nature, Act_2:34 Rom_1:3, yet he had a higher nature and original, and was also his Lord, as being by nature God blessed for ever, and consequently Lord of all things, as he is called, Act_10:36; and by office, as he was God-man, the Lord and King of the whole church, and of all the world for the church’s sake. And this was a necessary provision, to prevent that scandal which the Holy Ghost foresaw the Jews and others would be apt to take at the meanness of Christ’s appearance in the flesh. The Hebrew word Adon is one of God’s titles, signifying his power and authority or lordship over all things, and therefore is most fitly given to the Messias, to whom God hath delegated all his power in the world, Mat_28:18.
Sit thou at my right hand: thou who hast for many years been veiled with infirm and mortal flesh, despised, and rejected, and trampled upon by men, and persecuted unto the death, do thou now take to thyself thy great and just power; thou hast done thy work upon earth, now take thy rest, and the possession of that sovereign kingdom and glory which by right belongeth to thee: do thou rule with me with equal power and majesty, as thou art God; and with an authority and honour far above all creatures, such as is next to mine, as thou art man; as this phrase is expounded in other places. See Mar_16:19 Luk_22:69 1Co_15:25 Heb_1:3,13 8:1 10:12,13 Eph 1:20, &c. It is a metaphor from the custom of earthly princes, who place those persons whom they honour most at their right hand; of which see 1Ki_2:19 Psa_45:9 Mat_20:21. Sitting is put for reigning, 1Ki_3:6, compared with 2Ch_1:8, and withal notes the continuance of the reign, 1Co_15:25.
Until doth not necessarily note the end or expiration of his kingdom at that time; for in other places it notes only the continuance of things till such time, without excluding the time following, as is evident from Gen_28:15 Psa_112:8 Mat_1:25. So here it may signify that his kingdom should continue so long, even in the midst of his enemies, and in spite of all their power and malice, which was the only thing which was liable to any doubt; for that he should continue to reign after the conquest and utter ruin of all his enemies was out of all question. And yet this is a word of limitation, in regard of the mediatorial kingdom of Christ, in respect of which Christ rules with a delegated power, as his Father’s viceroy, and with the use of outward means, and instruments, and ordinances, &c., for that manner of administration shall cease; which also seems to be intimated by this word, as it is expounded 1Co_15:25.
I make, by my almighty power communicated to thee as God by eternal generation, and vouchsafed to thee as Mediator, to enable thee to the full discharge of thine office.
Thine enemies; which also are the enemies of thy church; all persecutors and ungodly men, who will not have Christ to rule over them, Luk_19:14; sin, and death, and the devil, 1Co_15:26.
Thy footstool; thy slaves and vassals to be put to the meanest and basest services, as this phrase implies, 1Ki_5:3 Psa_18:39 91:13; being taken from the manner of Eastern princes, who used to tread upon the necks of their conquered enemies, as we read, Jos_10:24 Jud_1:7. And long after those times Sapores the Persian emperor trod upon Valerian emperor of the Romans, and Tamerlane used to tread upon Bajazet the Turkish emperor, whom he kept in an iron cage for that purpose.