Worthy.Bible » STRONG » Psalms » Chapter 110 » Verse 1-7

Psalms 110:1-7 King James Version with Strong's Concordance (STRONG)

1 [[A Psalm H4210 of David.]] H1732 The LORD H3068 said H5002 unto my Lord, H113 Sit H3427 thou at my right hand, H3225 until I make H7896 thine enemies H341 thy footstool. H1916 H7272

2 The LORD H3068 shall send H7971 the rod H4294 of thy strength H5797 out of Zion: H6726 rule H7287 thou in the midst H7130 of thine enemies. H341

3 Thy people H5971 shall be willing H5071 in the day H3117 of thy power, H2428 in the beauties H1926 of holiness H6944 from the womb H7358 of the morning: H4891 thou hast the dew H2919 of thy youth. H3208

4 The LORD H3068 hath sworn, H7650 and will not repent, H5162 Thou art a priest H3548 for ever H5769 after the order H1700 of Melchizedek. H4442

5 The Lord H136 at thy right hand H3225 shall strike H4272 through kings H4428 in the day H3117 of his wrath. H639

6 He shall judge H1777 among the heathen, H1471 he shall fill H4390 the places with the dead bodies; H1472 he shall wound H4272 the heads H7218 over many H7227 countries. H776

7 He shall drink H8354 of the brook H5158 in the way: H1870 therefore shall he lift up H7311 the head. H7218

Commentary on Psalms 110 Commentary Critical and Explanatory on the Whole Bible


PSALM 110

Ps 110:1-7. The explicit application of this Psalm to our Saviour, by Him (Mt 22:42-45) and by the apostles (Ac 2:34; 1Co 15:25; Heb 1:13), and their frequent reference to its language and purport (Eph 1:20-22; Php 2:9-11; Heb 10:12, 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.

1. The Lord said—literally, "A saying of the Lord," (compare Ps 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 (Mt 22:44) also proves.

Sit … at my right hand—not only a mark of honor (1Ki 2:19), but also implied participation of power (Ps 45:9; Mr 16:19; Eph 1:20).

Sit—as a king (Ps 29:10), though the position rather than posture is intimated (compare Ac 7:55, 56).

until I make, &c.—The dominion of Christ over His enemies, as commissioned by God, and entrusted with all power (Mt 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 Saviour, 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; Jud 1:7) to signify a complete subjection.

2. the rod of thy strength—the rod of correction (Isa 9:4; 10:15; Jer 48:12), by which Thy strength will be known. This is His Word of truth (Isa 2:3; 11:4), converting some and confounding others (compare 2Th 2:8).

out of Zion—or, the Church, in which God dwells by His Spirit, as once by a visible symbol in the tabernacle on Zion (compare Ps 2:6).

rule thou, &c.—over enemies now conquered.

in the midst—once set upon, as by ferocious beasts (Ps 22:16), now humbly, though reluctantly, confessed as Lord (Php 2:10, 11).

3. Thy people … willing—literally, "Thy people (are) free will offerings"; for such is the proper rendering of the word "willing," which is a plural noun, and not an adjective (compare Ex 25:2; Ps 54:6), also a similar form (Jud 5:2-9).

in the day of thy power—Thy people freely offer themselves (Ro 12:1) in Thy service, enlisting under Thy banner.

in the beauties of holiness—either as in Ps 29:2, the loveliness of a spiritual worship, of which the temple service, in all its material splendors, was but a type; or more probably, the appearance of the worshippers, who, in this spiritual kingdom, are a nation of kings and priests (1Pe 2:9; Re 1:5), attending this Priest and King, clothed in those eminent graces which the beautiful vestments of the Aaronic priests (Le 16:4) typified. The last very obscure clause—

from the womb … youth—may, according to this view, be thus explained: The word "youth" denotes a period of life distinguished for strength and activity (compare Ec 11:9)—the "dew" is a constant emblem of whatever is refreshing and strengthening (Pr 19:12; Ho 14:5). The Messiah, then, as leading His people, is represented as continually in the vigor of youth, refreshed and strengthened by the early dew of God's grace and Spirit. Thus the phrase corresponds as a member of a parallelism with "the day of thy power" in the first clause. "In the beauties of holiness" belongs to this latter clause, corresponding to "Thy people" in the first, and the colon after "morning" is omitted. Others prefer: Thy youth, or youthful vigor, or body, shall be constantly refreshed by successive accessions of people as dew from the early morning; and this accords with the New Testament idea that the Church is Christ's body (compare Mic 5:7).

4. The perpetuity of the priesthood, here asserted on God's oath, corresponds with that of the kingly office just explained.

after the order—(Heb 7:15) after the similitude of Melchisedek, is fully expounded by Paul, to denote not only perpetuity, appointment of God, and a royal priesthood, but also the absence of priestly descent and succession, and superiority to the Aaronic order.

5. at thy right hand—as Ps 109:31, upholding and aiding, which is not inconsistent with Ps 110:1, where the figure denotes participation of power, for here He is presented in another aspect, as a warrior going against enemies, and sustained by God.

strike through—smite or crush.

kings—not common men, but their rulers, and so all under them (Ps 2:2, 10).

6. The person is again changed. The Messiah's conquests are described, though His work and God's are the same. As after a battle, whose field is strewn with corpses, the conqueror ascends the seat of empire, so shall He "judge," or "rule," among many nations, and subdue

the head—or (as used collectively for "many") "the heads," over many lands.

wound—literally, "smite," or "crush" (compare Ps 110:5).

7. As a conqueror, "faint, yet pursuing" [Jud 8:4], He shall be refreshed by the brook in the way, and pursue to completion His divine and glorious triumphs.