Subject and Division. - The subject is the Priest-King. None 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 Nazareth, and King of the Jews. The Psalm describes the appointment of the kingly priest, his followers, his battles, and his victory. Its centre is Psalm 110:4, and so it may be divided, as Alexander suggests, into the introduction, Psalm 110:1-3; the central thought, Psalm 110:4; and the supplementary verses, Psalm 110:5-7.

Hints to Preachers

Psalm 110:1. - Here the Holy Ghost begins with the kingdom of Christ, which he describeth and magnifieth, -

I. By his unction and ordination thereunto, by the word or decree of his Father: "The Lord said."

II. By the greatness of his person in himself, while yet he is nearly allied in blood and nature unto us; "My Lord."

III. 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."

IV. By the continuance and victories thereof: "Until I make thy foes thy footstool." - Edward Reynolds.

Psalm 110:1. - "My Lord."

I. 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.

II. 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."

III. It is under the double aspect as Lord, and yet ours, that Jehovah regards him, and speaks with him, and ordains him to the priesthood. Ever in these two lights let us regard him.

Psalm 110:1. - "Sit," etc.

I. Our Lord's quiet amid passing events.

II. The abundance of his present power.

III. The working of all history towards the ultimate end, which will be -

IV. His easy victory, putting his foot on his foes as readily as we tread on a footstool.

Psalm 110:2. -

I. What is that rod? The gospel (Illustrated by Moses' rod).

II. Who sends it? "The Lord."

III. Whence it comes? Out of the church of God.

IV. What is the result? Jesus reigns.

Psalm 110:3. - A willing people and an immutable Leader.

I. The promise made to Christ concerning his people, "Thy people shall be willing," etc.

1. A promise of time, "In the day," etc.

2. Of persons, "Thy people."

3. Of disposition "Shall be willing."

4. Of character: "In the beauties of holiness."

5. The majestic figure employed, "From the womb of the morning, thou hast the dew of thy youth."

II. The promise made to Christ concerning himself, "Thou hast the dew of thy youth." Jesus Christ has the dew of his youth personally, doctrinally, and mystically, being surrounded by new converts, who are as the early dew. - Spurgeon's Sermons, No. 74.

Psalm 110:3. - This is a prophecy of the subjects of Christ's kingdom.

I. Who they are; "Thy people."

1. A people. This denotes distinction, separation, similarity, organization. They are not a confused rabble, but a united community.

2. His people. By gift, by purchase, by effectual calling.

II. What they are.

1. A loyal people, "willing."

2. A conquered people, "in the day of thy power."

3. A holy people, "in the beauties of holiness."

4. A numerous people, "from the womb of the morning," etc. The number of converts at the first proclamation of Christ's gospel was but the dew of his youth. - G. R.

Psalm 110:3. - First, the internal evidence of Christ's kingdom is in his people's willingness: "Thy people shall be willingness - thy people shall be a people all willing" - all volunteers, not pressed men. Secondly, the external evidence of it lies in his people's holiness; "the beauties of holiness;" or as it may be rendered - "in the magnificence of his sanctuary," for the ornaments of the sanctuary and the dress of the priests were very splendid. When you once give yourselves to God, you become temples of God; and sanctity must adorn that heart which is a living temple of the Holy Ghost. - J. Bennett, in a Sermon, 1829.

Psalm 110:3. - All true followers of Jesus are

I. priests - beauties of holiness are their sacerdotal robes;

II. soldiers - "in the day of thine armies;"

III.volunteers;

IV. benefactors - as the dew. - Suggested by a paper in The Baptist Magazine.

Psalm 110:3. - Here we have a cluster of subjects: - the willingness of the Lord's people, the beauty of holiness, young converts the glory of the church, the mystery of conversion, and so on.

Psalm 110:4. - The eternal priesthood of Christ. On what its perpetuity is founded and the blessed results flowing therefrom.

Psalm 110:4. - These words offer three points of special observation.

I. The ceremony used at the consecration of our Lord: "The Lord sware."

II. The office conferred upon him by this rite or ceremony: "Thou art a priest."

III. The prerogatives of his office; which office is here declared to be,

1. Perpetual "for ever."

2. Regular, "after the order."

3. Royal, "of Melchizedek." - Daniel Featley.

Psalm 110:4. - Melchizedek: a fruitful subject. See notes.

Psalm 110:5. - The certain overthrow of every power which opposes the gospel.

Psalm 110:6. - The fearful calamities which have happened to nations through their sinful rejection of the Lord Jesus.

Psalm 110:7. - Christ's alacrity, self-denial, and simplicity, the causes of his success. Example to be imitated.

Psalm 110:7. - Christ's humiliation and exaltation.

Explanatory Notes and Quaint Sayings

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 Psalm 22-24, and in Psalm 45-47. 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.

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 Psalm 110:5 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 sealing and sanctification of him to his office, John 10:34, John 10:35, John 10:36. 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 sonship. We have also the Sufferings of Christ, in that he was consecrated a priest (Psalm 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 shall 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 daft 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 heel (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 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, 1 Corinthians 15:26. 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, inferreth the perfection and certainty of our salvation, Romans 6:8, Romans 6:11; Romans 8:17; Ephesians 2:16; Colossians 3:1-4; 1 Corinthians 15:49; Philippians 3:20, Philippians 3:21; 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, Matthew 22:43) how it should be, seeing Christ is the son of David, that David notwithstanding 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 mentioneth 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 Psalm 110:4 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 upborne 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 pre-eminence 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, 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 see 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.

Psalm 110:1

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, quam paucis! How much in a little. - John Trapp.

Psalm 110:1

"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, Hebrews 10:13, 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 his Second Coming. - Andrew A. Bonar.

Psalm 110:1

"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.

Psalm 110:1

"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 Saviour himself argueth from these words, Matthew 22:42, Matthew 22:45. - Edward Reynolds.

Psalm 110:1

"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 Luke 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 to which David himself is subject, shows the heavenly majesty of the King, and the heavenly character of his kingdom. - John Albert Bengel.

Psalm 110:1

"Until I make thine enemies 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 of Christ's kingdom, "until." The author of subduing Christ's enemies under him, "I, the Lord." The manner thereof; ponam, and ponam scabellum, put thy foes as a stool under thy feet. Victory is a relative word, and presupposeth 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 superinducements, 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.

Psalm 110:1

"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, noteth 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 noteth easiness, so also it noteth 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, denoteth 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, denoteth 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 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.

Psalm 110:1

"Thy footstool." 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.

Psalm 110:2

"The rod of thy strength," or rather, "The sceptre of thy might," i.e., of "Thy kingly majesty," as in Jeremiah 48:17; Ezekiel 19:14. Chrysostom plays upon the word ῥάβδος (lxx) as a rod of strength and consolation, as in Psalm 23:4; a rod of chastisement, as in Psalm 2:9, 1 Corinthians 4:21; a symbol of kingly rule, as in Isaiah 11:1, Psalm 45:6. It was by this rod, he says, that the disciples wrought when they subdued the world, in obedience to the command, "Go and make disciples of all nations"; a rod far more powerful than that of Moses, "for that divided rivers, this brake in pieces the ungodliness of the world." And then with profound truth he adds, "Nor would one err who should call the Cross the rod of power; for this rod converted sea and land, and filled them with a vast power. Armed with this rod, the Apostles went forth throughout the world, and accomplished all that they did, beginning at Jerusalem." The Cross, which to men seemed the very emblem of shame and weakness, was, in truth, the power of God. - J. J. Stewart Perowne.

Psalm 110:2

"The rod of thy strength." The power of this sceptre and word of Christ appeareth greatly in the saving of his elect.... So mightily hath it prevailed and overruled the minds of men against nature, and reason, and learning, and wisdom, and custom, and whatsoever else is strong to hold men in the liking of those things which they have once received and followed, as that they have been content to renounce the devotions which their forefathers had so long embraced; to cast away the gods which themselves had devoutly served; to stop their ears against the contrary motives and persuasions of father and mother; to harden their hearts against the kneelings and weepings and embracings of wife and children; to forego their honours, and inheritances, yea, and their lives also, rather than lose that peace and joy of heart which the same word of Christ had ministered unto them. Yea, how strange is it, and how greatly doth it commend the power of this word, to see weakness hereby prevailing against strength, simplicity against policy; to see the lamb standing without fear before the lion, the gentle turtle before the devouring kite; women and children and weaklings before the great monarchs and potentates of the world, not fearing their threatening words, nor dreading their tormenting hands, but boldly uttering the word of their testimony (Revelation 12:11), in despite of all their fury, and never yielding to shrink from it, by anything that could be devised against them. The word of God in their hearts gave them courage and resolution and strength to go through fire and water, to bear all adventures of wind and weather, and howsoever they seemed to be beaten against the rocks, yet they escaped shipwreck, and arrived safe at the haven of their desire. - Robert Abbot.

Psalm 110:2

"Out of Zion." We need not say much about how the omniscience of God is displayed in the wonderful fact, that in the very land of the covenant - in the very midst of that people who rejected and crucified the Saviour, the first church of Christ on earth was established. What would cartilers and blasphemers have said, had it been otherwise? had the Christian community been formed in any of the heathen countries? Would it not have been considered as a fiction of the idolatrous priests? Israel scattered among the nations, and the Church of Christ haying begun in Zion at Jerusalem, are the most wonderful and enduring monuments, and incontestable witnesses of the truth of Christianity. - Benjamin Weiss.

Psalm 110:2

From his ruling in the midst of enemies we learn that the kingdom of Christ in this life is the kingdom of the Cross, of persecutions, and of dangers. Enemies are never wanting, not only external adver

Psalm 110:1

"The Lord said unto my 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 spring 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 co-equal 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 shouldst 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 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 they 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 no 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.

Psalm 110:2

"The Lord shall send the rod of thy strength out of Zion." It is in and through the church that for the present the power of the Messiah is known. Jehovah has given to Jesus all authority in the midst of his people, whom he rules with his royal sceptre, and this power goes forth with divine energy from the church for the ingathering of the elect, and the subduing of all evil. We have need to pray for the sending out of the rod of divine strength. It was by his rod that Moses smote the Egyptians, and wrought wonders for Israel, and even so whenever the Lord Jesus sends forth the rod of his strength, our spiritual enemies are overcome. There may be an allusion here to Aaron's rod which budded and so proved his power; this was laid up in the ark, but our Lord's rod is sent forth to subdue his foes. This promise began to be fulfilled at Pentecost, and it continues even to this day, and shall yet have a grander fulfilment. O God of eternal might, let the strength of our Lord Jesus be more clearly seen, and let the nations see it as coming forth out of the midst of thy feeble people, even from Zion, the place of thine abode. "Rule thou in the midst off thine enemies;" as he does whenever his mighty sceptre of grace is stretched forth to renew and save them. Moses' rod brought water out of the flinty rock, and the gospel of Jesus soon causes repentance to flow in rivers from the once hardened heart of man. Or the text may mean that though the church is situated in the midst of a hostile world, yet it exerts a great influence, it continues to manifest an inward majesty, and is after all the ruling power among the nations because the shout of a king is in her midst. Jesus, however hated by men, is still the King of kings. His rule is over even the most unwilling, so as to overrule their fiercest opposition to the advancement of his cause. Jesus, it appears from this text, is not inactive during his session at Jehovah's right hand, but in his own way proves the abiding nature of his kingdom both in Zion and from Zion, both among his friends and his foes. We look for the clearer manifestation of his almighty power in the latter days; but even in these waiting times we rejoice that to the Lord all power is given in heaven and in earth.

Psalm 110:3

"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." In consequence of the sending forth of the rod of strength, namely, the power of the gospel, out of Zion, converts will come forward in great numbers to enlist under the banner of the Priest-King. Given to him of old, they are his people, and when his power is revealed, these hasten with cheerfulness to own his sway, appearing at the gospel call as It were spontaneously, even as the dew comes forth in the morning. This metaphor is further enlarged upon, for as the dew has a sparkling beauty, so these willing armies of converts have a holy excellence and charm about them; and as the dew is the lively emblem of freshness, so are these converts full of vivacity and youthful vigour, and the church is refreshed by them and made to flourish exceedingly. Let but the gospel be preached with divine unction, and the chosen of the Lord respond to it like troops in the day of the mustering of armies; they come arrayed by grace in shining uniforms of holiness, and for number, freshness, beauty, and purity, they are as the dewdrops which come mysteriously from the morning's womb. Some refer this passage to the resurrection, but even if it be so, the work of grace in regeneration is equally well described by it, for it is a spiritual resurrection. Even as the holy dead rise gladly into the lovely image of their Lord, so do quickened souls put on the glorious righteousness of Christ, and stand forth to behold their Lord and serve him. How truly beautiful is holiness! God himself admires it. How wonderful also is the eternal youth of the mystical body of Christi As the dew is new every morning, so is there a constant succession of converts to give to the church perpetual juvenility. Her young men have a dew from the Lord upon them, and arouse in her armies an undying enthusiasm for him whose "locks are bushy and black as a raven" with unfailing youth. Since Jesus ever lives, so shall his church ever flourish. As his strength never faileth, so shall the vigour of his true people be renewed day by day. As he is a Priest-King, so are his people all priests and kings, and the beauties of holiness are their priestly dress, their garments for glory and for beauty: of these priests unto God there shall be an unbroken succession. The realisation of this day of power during the time of the Lord's tarrying is that which we should constantly pray for; and we may legitimately expect it since he ever sits in the seat of honour and power, and puts forth his strength, according to his own word, "My Father worketh hitherto, and I work."

We have now reached the heart of the Psalm, which is also the very centre and soul of our faith. Our Lord Jesus is a Priest-King by the ancient oath of Jehovah: "he glorified not himself to be made a high priest," but was ordained thereunto from of old, and was called of God a high priest after the order of Melchizedek. It must be a solemn and a sure matter which leads the Eternal to swear, and with him an oath fixes and settles the decree for ever; but in this case, as if to make assurance a thousand times sure, it is added, "and will not repent." It is done, and done for ever and ever; Jesus is sworn in to be the priest of his people, and he must abide so even to the end, because his commission is sealed by the unchanging oath of the immutable Jehovah. If his priesthood could be revoked, and his authority removed, it would be the end of all hope and life for the people whom he loves; but this sure rock is the basis of our security - the oath of God establishes our glorious Lord both in his priesthood and in his throne. It is the Lord who has constituted him a priest for ever, he has done it by oath, that oath is without repentance, is taking effect now, and will stand throughout all ages: hence our security in him is placed beyond all question.

The declaration runs in the present tense as being the only time with the Lord, and comprehending all other times. "Thou art," i.e., thou wast and art, and art to come, in all ages a priestly King. The order of Melchizedek's priesthood was the most ancient and primitive, the most free from ritual and ceremony, the most natural and simple, and at the same time the most honourable. That ancient patriarch was the father of his people, and at the same time ruled and taught them; he swayed both the sceptre and the censer, reigned in righteousness, and offered sacrifice before the Lord. There has never arisen another like to him since his days, for whenever the kings of Judah attempted to seize the sacerdotal office they were driven back to their confusion; God would have no king-priest save his son. Melchizedek's office was exceptional; none preceded or succeeded him; he comes upon the page of history mysteriously; no pedigree is given, no date of birth, or mention of death; he blesses Abraham, receives tithe, and vanishes from the scene amid honours which show that he was greater than the founder of the chosen nation. He is seen but once, and that once suffices. Aaron and his seed came and went; their imperfect sacrifice continued for many generations, because it had no finality in it, and could never make the comers thereunto perfect. Our Lord Jesus, like Melchizedek, stands forth before us as a priest of divine ordaining; not made a priest by fleshly birth, as the sons of Aaron; he mentions neither father, mother, nor descent, as his right to the sacred office; he stands upon his personal merits, by himself alone; as no man came before him in his work, so none can follow after; his order begins and ends in his own person, and in himself it is eternal, "having neither beginning of days nor end of years." The King-priest has been here and left his blessing upon the believing seed, and now he sits in glory in his complete character, atoning for us by the merit of his blood, and exercising all power on our behalf.

"O may we ever hear thy voice

In mercy to us speak,

And in our Priest we will rejoice,

Thou great Melchizedek."

6 He shall judge among the heathen, he shall fill the places with the dead bodies: he shall wound the heads over many countries.

7 He shall drink of the brook in the way; therefore shall he lift up the head.

The last verses of this Psalm we understand to refer to the future victories of the Priest-King. He shall not for ever sit in waiting posture, but shall come Into the fight to end the weary war by his own victorious presence. He will lead the final charge in person; his own right hand and his holy arm shall get unto him the victory.

Psalm 110:5

"The Lord at thy right hand shall strike through kings in the day of his wrath." Now that he has come into the field of action, the infinite Jehovah comes with him as the strength of his right hand. Eternal power attends the coming of the Lord, and earthly power dies before it as though smitten through with a sword. In the last days all the kingdoms of the earth shall be overcome by the kingdom of heaven, and those who dare oppose shall meet with swift and overwhelming ruin. What are kings when they dare oppose the Son of God? A single stroke shall suffice for their destruction. When the angel of the Lord smote Herod there was no need of a second blow; he was eaten of worms and gave up the ghost. Concerning the last days, we read of the Faithful and True, who shall ride upon a white horse, and in righteousness judge and make war, "Out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron, and he treadeth the winepress of the fierceness and wrath of Almighty God."

Psalm 110:6

"He shall judge among the heathen," or, among the nations. All nations shall feel his power, and either yield to it joyfully or be crushed before it. "He shall fill the places with the dead bodies." In the terrible battles of his gospel all opponents shall fall till the field of fight is heaped high with the slain. This need not be understood literally, but as a poetical description of the overthrow of all rebellious powers and the defeat of all unholy principles. Yet should kings oppose the Lord with weapons of war, the result would be their overwhelming defeat and the entire destruction of their forces. Read in connection with this prophecy the passage which begins at Revelation 19:17 and runs on to the end of the chapter. Terrible things in righteousness will be seen ere the history of this world comes to an end. "He shall wound the heads over many countries." He will strike at the greatest powers which resist him, and wound not merely common men, but those who rule and reign. If the nations will not have Christ for their Head, they shall find their political heads to be powerless to protect them. Or the passage may be read, "he has smitten the head over the wide earth." The monarch of the greatest nation shall not be able to escape the sword of the Lord; nor shall that dread spiritual prince who rules over the children of disobedience be able to escape without a deadly wound. Pope and priest must fall, with Mahomet and other deceivers who are now heads of the people. Jesus must reign and they must perish.

Psalm 110:7

"He shall drink of the brook in the way." So swiftly shall he march to conquest that he shall not stay for refreshment, but drink as he hastens on. Like Gideon's men that lapped, he shall throw his heart into the fray and cut it short in righteousness, because a short work will the Lord make in the earth. "Therefore shall he lift up the head." His own head shall be lifted high in victory, and his people, in him, shall be upraised also. When he passed this way before, he was burdened and had stern work laid upon him; but in his second advent he will win an easy victory; afore-time he was the man of sorrows, but when he comes a second time his head will be lifted in triumph. Let his saints rejoice with him. "Lift up your heads, for your redemption draweth nigh." In the latter days we look for terrible conflicts and for a final victory. Long has Jesus borne with our rebellious race, but at length he will rise to end the warfare of long-suffering, by the blows of justice. God has fought with men's sins for their good, but he will not always by his Spirit strive with men; he will cease from that struggle of long-suffering love, and begin another which shall soon end in the final destruction of his adversaries. O King-priest, we who are, in a minor degree, king-priests too, are full of gladness because thou reignest even now, and wilt come ere long to vindicate thy cause and establish thine empire for ever. Even so, come quickly. Amen.