Verse 44. - The Lord said unto my Lord (Psalm 110:1). The quotation is from the Septuagint. But neither this nor our English Version is an adequate rendering of the original, where the word translated "Lord" is not the same in both parts of the clause, More accurately, the solemn beginning of the psalm is thus given: "Utterance [or, 'oracle'] of Jehovah to my Lord (Adonai)." The psalmist acknowledges the recipient of the utterance as his sovereign Lord; this could be no earthly potentate, for on earth he had no such superior; Jewish tradition always applied the term unto the Messiah, or the Word. The prediction repeats the promise made by Nathan to David (2 Samuel 7:12), which had no fulfilment in his natural progeny, and could be regarded as looking forward only to the Messiah. Sit thou on my right hand. Thus Messiah is exalted to the highest dignity in heaven. Sitting at God's right hand does not necessarily imply complete Divine majesty (as Hengstenberg remarks), for the sons of Zebedee had asked for such a position in Messiah's earthly kingdom (Matthew 20:21); but it denotes supreme honour, association in government, authority second only to that of Monarch. This is said of Christ in his human nature. He is "equal to the Father, as touching his Godhead; inferior to the Father, as touching his manhood." In his Divine nature he could receive nothing; in his human nature all "power was given unto him in heaven and earth" (Matthew 28:18). Till I make (ἕως α}ν θῷ) thine enemies thy footstool; ὑποπόδιον τῶν ποδῶν σου. This is the Septuagint reading. Many manuscripts here give ὑποκάτω τῶν ποδῶν σου Τιλλ Ι πυτ τηινε ενεμιεσ υνδερνεατη τηψ φεετ. Some few have both ὑποπόδιον and ὑποκάτω. Vulgate, Donec ponam inimicos tuos scabellum pedum tuorum. The complete subjection of all adversaries is denoted (comp. 1 Corinthians 15:25-27; Hebrews 1:13); and they are subjected not merely for punishment and destruction, but, it may be, for salvation and glory. The relative particle "till" must not be pressed, as if Christ's session was to cease when his victory was completed. We have before had occasion to observe that the phrase, ἕως οῦ, or ἕως α}ν, asserts nothing of the future beyond the event specified. As St. Jerome says of such negative phrases, "Ita negant praeteritum ut non ponant futurum" (comp. Matthew 1:25; Matthew 5:26; Matthew 18:34). Of Christ's kingdom there is no end.

22:41-46 When Christ baffled his enemies, he asked what thoughts they had of the promised Messiah? How he could be the Son of David and yet his Lord? He quotes Ps 110:1. If the Christ was to be a mere man, who would not exist till many ages after David's death, how could his forefather call him Lord? The Pharisees could not answer it. Nor can any solve the difficulty except he allows the Messiah to be the Son of God, and David's Lord equally with the Father. He took upon him human nature, and so became God manifested in the flesh; in this sense he is the Son of man and the Son of David. It behoves us above all things seriously to inquire, What think we of Christ? Is he altogether glorious in our eyes, and precious to our hearts? May Christ be our joy, our confidence, our all. May we daily be made more like to him, and more devoted to his service.The Lord said unto my Lord,.... By the Lord that said, is meant "Jehovah" the Father, who said the following words at the time of Christ's ascension, and entrance into heaven, after he had finished the great work of man's salvation; prophetically delivered by the Psalmist, under the inspiration of the Spirit of God, being what was before purposed and promised: by "my Lord", the person spoken to, the Messiah is designed, who was David's "Adon", or Lord, by right both of creation and redemption: as God, he made him: and as the Messiah and Saviour, redeemed him; and on both accounts had a right to rule over him. The words said unto him are,

sit thou on my right hand; which is a figurative phrase, and expressive of the exaltation, dignity, power, and authority of the Messiah; and of an honour done to him, which was never granted to the angels, nor to any mere man:

till I make thine enemies thy footstool; till all the enemies of him, and his people, are subdued under him; carnal professors, as the Pharisees, and profane sinners, who neither of them would have him to rule over them; the world, the devil, antichrist, and all the powers of darkness, and the last enemy, death itself. That these words were spoken of the Messiah, and therefore pertinently cited, and properly applied to him, by Jesus, is evident from the silence of the Pharisees; for had it not been the generally received sense of the Jewish church, they would, at once, have objected it to him; which might, in some measure, have relieved them under that distress, into which they were brought by this passage proposed unto them: but by their silence they acknowledged, that the Psalm was wrote by David; that it was wrote by him under the inspiration of the Spirit of God; and that the Messiah was the subject of it. And the same is owned by some of their doctors, ancient, and modern,

"Says R. Joden, in the name of R. Chijah, in time to come the holy blessed God will cause the king Messiah to sit at his right hand; as it is said, "the Lord said unto my Lord", &c. (f).

And the same says, R. Berachiah, in the name of R. Levi, elsewhere (g). And, says, another of their writers (h),

"we do not find any man, or prophet, whose birth was prophesied of before the birth of his father and mother, but Messiah our righteousness; and of him it is intimated, "from the womb of the morning", &c. i.e. before the womb of her that bore thee was created, thy birth was prophesied of: and this these words respect, "before the sun, his name is Yinnon", Psalm 72:17 i, e. before the creation of the sun, the name of our Messiah was strong and firm, and he shall sit at the right hand of God; and this is what is said, "sit at my right hand".

In some writings of the Jews, esteemed by them, very ancient (i), the "Adon" or Lord, to whom these words are spoken, is interpreted of Messiah ben Joseph, whom they make to sit at the right hand of Abraham; which, though a false interpretation of the words, carries in it some marks and traces of the ancient sense of them: yea, even some of the more modern Jews (k) have owned, that they belong to the Messiah, and apply them to him. Though others, observing what confusion their forefathers were thrown into by Jesus, and what improvement his followers have made of this sense of the words since, have quitted it, and introduced strange and foreign ones. Some (l) of them would have Abraham the patriarch to be the subject of this Psalm; and that it was composed either by Melchizedek or by Eliezer, the servant of Abraham; or by David, on account of the victory Abraham obtained over the four kings, in rescuing his kinsman Lot: but Melchizedek could not be the author of it, because he was a far greater person than Abraham; he blessed him, and took tithes of him, and therefore would not call him Lord. Eliezer might indeed, as being his servant; but then he could not assign to him a seat at the right hand of God, or say of him, that he had an everlasting priesthood, after the order of Melchizedek: and though the Psalm was composed by David, yet not on the above account, for the same reasons. Nor is David the subject of it, as others (m) have affirmed; for it cannot be thought that David would say this of himself, or call himself his Lord, which this sense of the words makes him to do: and whereas others of them say, that it was wrote by one of the singers concerning him; it may be replied, that the title declares the contrary: besides, David is not ascended into heaven, nor is he set down at the right hand of God, nor had he any thing to do with the priesthood, much less was he a priest after the order of Melchizedek, and that for ever: but all is true of the Messiah Jesus, of whose kingdom and priesthood, sufferings, and exaltation, conquest of his enemies, and success of his Gospel, this whole Psalm is a very plain and manifest prophecy.

(f) Midrash Tillira in Psal. xviii. 35. apud Galatin. de Cath. ver. arcan. l. 8. c. 24. (g) R. Moses Hadarsan in Genesis 18.1. apud ib. (h) R. Isaac Arama in Genesis 47.6. spud ib. l. 3. c. 17. (i) Zohar in Num. fol. 99. 2. & Raya Mehimna, in ib. in Gen. fol. 37. 3.((k) R. Saadiah Gaon in Daniel 7.13. Nachman. disp. cure Paulo. p. 36, 55. (l) Zohar in Gen. fol. 60. 3. Jarchi in Psal. cx. 1. Vet. Nizzachon, p. 179, 180. (m) Kimchi & Aben Ezra in Psal. cx. 1. R. Isaac Chizuk Emuna, par. 1. c. 40. p. 321.