Psalm 110:1 Komentář

This psalm is pure gospel; it is only, and wholly, concerning Christ, the Messiah promised to the fathers and expected by them. It is plain that the Jews of old, even the worst of them, so understood it, however the modern Jews have endeavoured to pervert it and to rob us of it; for when the Lord Jesus proposed a question to the Pharisees upon the first words of this psalm, where he takes it for granted that David, in spirit, calls Christ his Lord though he was his Son, they chose rather to say nothing, and to own themselves gravelled, than to make it a question whether David does indeed speak of the Messiah or no; for they freely yield so plain a truth, though they foresee it will turn to their own disgrace, Mat 22:41, etc. Of him therefore, no doubt, the prophet here speaks of him and of no other man. Christ, as our Redeemer, executes the office of a prophet, of a priest, and of a king, with reference both to his humiliation and his exaltation; and of each of these we have here an account. I. His prophetical office (Psa 110:2). II. His priestly office (Psa 110:4). III. His kingly office (Psa 110:1, Psa 110:3, Psa 110:5, Psa 110:6). IV. His estates of humiliation and exaltation (Psa 110:7). In singing this psalm we must act faith upon Christ, submit ourselves entirely to him, to his grace and government, and triumph in him as our prophet, priest, and king, by whom we hope to be ruled, and taught, and saved, for ever, and as the prophet, priest, and king, of the whole church, who shall reign till he has put down all opposing rule, principality, and power, and delivered up the kingdom to God the Father. A psalm of David.

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 (Pe2 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 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. V. That he should have a kingdom set up in the world, beginning at Jerusalem (Psa 110:2): "The Lord shall send the rod or sceptre of thy strength out of Zion, by which thy kingdom shall be erected, maintained, and administered." The Messiah, when he sits on the right hand of the Majesty in the heavens, will have a church on earth, and will have an eye to it; for he is King upon the holy hill of Zion (Psa 2:6), in opposition to Mount Sinai, that frightful mountain, on which the law was given, Heb 12:18, Heb 12:24; Gal 4:24, Gal 4:25. The kingdom of Christ took rise from Zion, the city of David, for he was the Son of David, and was to have the throne of his father David. By the rod of his strength, or his strong rod, is meant his everlasting gospel, and the power of the Holy Ghost going along with it - the report of the word, and the arm of the Lord accompanying it (Isa 53:1; Rom 1:16), - the gospel coming in word, and in power, and in the holy Ghost, Th1 1:5. By the word and Spirit of God souls were to be reduced first, and brought into obedience to God, and then ruled and governed according to the will of God. This strong rod God sent forth; he poured out the Spirit, and gave both commissions and qualifications to those that preached the word, and ministered the Spirit, Gal 3:5. It was sent out of Zion, for there the Spirit was given, and there the preaching of the gospel among all nations must begin, at Jerusalem. See Luk 24:47, Luk 24:49. Out of Zion must go forth the law of faith, Isa 2:3. Note, The gospel of Christ, being sent of God, is mighty through God to do wonders, Co2 10:4. It is the rod of Christ's strength. Some make it to allude not only to the sceptre of a prince, denoting the glory of Christ shining in the gospel, but to a shepherd's crook, his rod and staff, denoting the tender care of Christ takes of his church; for he is both the great and the good Shepherd. VI. That his kingdom, being set up, should be maintained and kept up in the world, in spite of all the oppositions of the power of darkness. 1. Christ shall rule, shall give laws, and govern his subjects by them, shall perfect them, and make them easy and happy, shall do his own will, fulfil his own counsels, and maintain his own interests among men. His kingdom is of God, and it shall stand; his crown sits firmly on his head, and there it shall flourish. 2. He shall rule in the midst of his enemies. He sits in heaven in the midst of his friends; his throne of glory there is surrounded with none but faithful worshippers of him, Rev 5:11. But he rules on earth in the midst of his enemies, and his throne of government here is surrounded with those that hate him and fight against him. Christ's church is a lily among thorns, and his disciples are sent forth as sheep in the midst of wolves; he knows where they dwell, even where Satan's seat is (Rev 2:13), and this redounds to his honour that he not only keeps his ground, but gains his point, notwithstanding all the malignant policies and powers of hell and earth, which cannot shake the rock on which the church is built. Great is the truth, and will prevail. VII. That he should have a great number of subjects, who should be to him for a name and a praise, Psa 110:3. 1. That they should be his own people, and such as he should have an incontestable title to. They are given to him by the Father, who gave them their lives and beings, and to whom their lives and beings were forfeited. Thine they were and thou gavest them me, Joh 17:6. They are redeemed by him; he has purchased them to be to himself a peculiar people, Tit 2:14. They are his by right, antecedent to their consent. He had much people in Corinth before they were converted, Act 18:10. 2. That they should be a willing people, a people of willingness, alluding to servants that choose their service and are not coerced to it (they love their masters and would not go out free), to soldiers that are volunteers and not pressed men ("Here am I, send me"), to sacrifices that are free-will offerings and not offered of necessity; we present ourselves living sacrifices. Note, Christ's people are a willing people. The conversion of a soul consists in its being willing to be Christ's, coming under his yoke and into his interests, with an entire compliancy and satisfaction. 3. That they should be so in the day of his power, in the day of thy muster (so some); when thou art enlisting soldiers thou shalt find a multitude of volunteers forward to be enlisted; let but the standard be set up and the Gentiles will seek to it, Isa 11:10; Isa 60:3. Or when thou art drawing them out to battle they shall be willing to follow the Lamb whithersoever he goes, Rev 14:4. In the day of thy armies (so some); "when the first preachers of the gospel shall be sent forth, as Christ's armies, to reduce apostate men, and to ruin the kingdom of apostate angels, then all that are thy people shall be willing; that will be thy time of setting up thy kingdom." In the day of thy strength, so we take it. There is a general power which goes along with the gospel to all, proper to make them willing to be Christ's people, arising from the supreme authority of its great author and the intrinsic excellency of the things themselves contained in it, besides the undeniable miracles that were wrought for the confirmation of it. And there is also a particular power, the power of the Spirit, going along with the power of the word, to the people of Christ, which is effectual to make them willing. The former leaves sinners without matter of excuse; this leaves saints without matter of boasting. Whoever are willing to be Christ's people, it is the free and mighty grace of God that makes them so. 4. That they should be so in the beauty of holiness, that is, (1.) They shall be allured to him by the beauty of holiness; they shall be charmed into a subjection to Christ by the sight given them of his beauty, who is the holy Jesus, and the beauty of the church, which is the holy nation. (2.) They shall be admitted by him into the beauty of holiness, as spiritual priests, to minister in his sanctuary; for by the blood of Jesus we have boldness to enter into the holiest. (3.) They shall attend upon him in the beautiful attire or ornaments of grace and sanctification. Note, Holiness is the livery of Christ's family and that which becomes his house for ever. Christ's soldiers are all thus clothed; these are the colours they wear. The armies of heaven follow him in fine linen, clean and white, Rev 19:14. 5. That he should have great numbers of people devoted to him. The multitude of the people is the honour of the prince, and that shall be the honour of this prince. From the womb of the morning thou hast the dew of thy youth, that is, abundance of young converts, like the drops of dew in a summer's morning. In the early days of the gospel, in the morning of the New Testament, the youth of the church, great numbers flocked to Christ, and there were multitudes that believed, a remnant of Jacob, that was as dew from the Lord, Mic 5:7; Isa 64:4, Isa 64:8. Or thus? "From the womb of the morning (from their very childhood) thou hast the dew of thy people's youth, that is, their hearts and affections when they are young; it is thy youth, because it is dedicated to thee." The dew of the youth is a numerous, illustrious, hopeful show of young people flocking to Christ, which would be to the world as dew to the ground, to make it fruitful. Note, The dew of our youth, even in the morning of our days, ought to be consecrated to our Lord Jesus. 6. That he should be not only a king, but a priest, Psa 110:4. The same Lord that said, Sit thou at my right hand, swore, and will not repent, Thou art a priest, that is, Be thou a priest; for by the word of his oath he was consecrated. Note, (1.) Our Lord Jesus Christ is a priest. He was appointed to that office and faithfully executes it; he is ordained for men in things pertaining to God, to offer gifts and sacrifices for sin (Heb 5:1), to make atonement for our sins and to recommend our services to God's acceptance. He is God's minister to us, and our advocate with God, and so is a Mediator between us and God. (2.) He is a priest for ever. He was designed for a priest, in God's eternal counsels; he was a priest to the Old Testament saints, and will be a priest for all believers to the end of time, Heb 13:8. He is said to be a priest for ever, not only because we are never to expect any other dispensation of grace than this by the priesthood of Christ, but because the blessed fruits and consequences of it will remain to eternity. (3.) He is made a priest with an oath, which the apostle urges to prove the pre-eminence of his priesthood above that of Aaron, Heb 7:20, Heb 7:21. The Lord has sworn, to show that in the commission there was no implied reserve of a power of revocation; for he will not repent, as he did concerning Eli's priesthood, Sa1 2:30. This was intended for the honour of Christ and the comfort of Christians. The priesthood of Christ is confirmed by the highest ratifications possible, that it might be an unshaken foundation for our faith and hope to build upon. (4.) He is a priest, not of the order of Aaron, but of that of Melchizedek, which, as it was prior, so it was upon many accounts superior, to that of Aaron, and a more lively representation of Christ's priesthood. Melchizedek was a priest upon his throne, so is Christ (Zac 6:13), king of righteousness and king of peace. Melchizedek had no successor, nor has Christ; his is an unchangeable priesthood. The apostle comments largely upon these words (Heb. 7) and builds on them his discourse of Christ's priestly office, which he shows was no new notion, but built upon this most sure word of prophecy. For, as the New Testament explains the Old, so the Old Testament confirms the New, and Jesus Christ is the Alpha and Omega of both.

INTRODUCTION TO PSALM 110 A Psalm of David. This psalm was written by David, as the title shows, and which is confirmed by our Lord Jesus Christ, Mat 22:43 and by the Apostle Peter, Act 2:34 and was not written by anyone of the singers concerning him, as Aben Ezra and Kimchi; nor by Melchizedek, nor by Eliezer the servant of Abraham, concerning him, as Jarchi and others: for the former could not call Abraham his lord, since he was greater than he, Heb 7:7 and though the latter might, yet he could not assign his master a place at the right hand of God; nor say he was a priest after the order of Melchizedek: and as it was written by David, it could not be concerning himself, as the Targum, but some other; not of Hezekiah, to whom some of the Jews applied it, as Tertullian (m) affirms; but of the Messiah, as is clear from the quotation by Christ, Mat 22:43 and from the references to it by the apostle, Act 2:34. And that this was the general sense of the ancient Jewish church is manifest from the silence of the Pharisees, when a passage out of it was objected to them by our Lord concerning the Messiah; and is the sense that some of the ancient Jews give of it; says R. Joden (n), "God will make the King Messiah sit at his right hand, &c:'' and the same is said by others (o); and it is likewise owned by some of the more modern (p) ones; and we Christians can have no doubt about it. The psalm is only applicable to Christ, and cannot be accommodated to any other; no, not to David as a type, as some psalms concerning him may.

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, Kg1 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 Co1 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. 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. (m) Adv. Marcion. l. 5. c. 9. (n) In Midrash Tillim apud Yalkut in loc. (o) R. Moses Haddarsan & Arama in Galatiu. de Cath. Arean. Ver. l. 3. c. 17. & l. 8. c. 24. (p) Saadiah Gaon in Dan vii. 13. Nachman. Disput. cum Fratre Paulo, p. 36, 55. Abkath Rochel, p. 80. (q) De Cathol. Arean. Ver. l. 3. c. 5. & l. 8. c. 24.

And Jesus answered and said, while he taught in the temple, How say the scribes that Christ is the Son of David? For David himself said by the Holy Ghost, The Lord said to my Lord, Sit thou on my right hand, till I make thine enemies thy footstool. [Psalms 110:1] David therefore himself calleth him Lord; and whence is he then his son? And the common people heard him gladly.

While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David. He saith unto them, How then doth David in spirit call him Lord, saying, The LORD said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? [Psalms 110:1] If David then call him Lord, how is he his son? And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions.

And he said unto them, How say they that Christ is David's son? And David himself saith in the book of Psalms, The LORD said unto my Lord, Sit thou on my right hand, Till I make thine enemies thy footstool. [Psalms 110:1] David therefore calleth him Lord, how is he then his son?

Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day. Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne; He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption. This Jesus hath God raised up, whereof we all are witnesses. Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear. For David is not ascended into the heavens: but he saith himself, The LORD said unto my Lord, Sit thou on my right hand, Until I make thy foes thy footstool. [Psalms 110:1] Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.

For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son? And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him. And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire. But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom. Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows. And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands: They shall perish; but thou remainest; and they all shall wax old as doth a garment; And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail. But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool? [Psalms 110:1] Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?

And that God the Father of all would bring Christ to heaven after He had raised Him from the dead, and would keep Him there until He has subdued His enemies the devils, and until the number of those who are foreknown by Him as good and virtuous is complete, on whose account He has still delayed the consummation-hear what was said by the prophet David. These are his words: "The Lord said unto My Lord, Sit Thou at My right hand, until I make Thine enemies Thy footstool. The Lord shall send to Thee the rod of power out of Jerusalem; and rule Thou in the midst of Thine enemies. With Thee is the government in the day of Thy power, in the beauties of Thy saints: from the womb of morning have I begotten Thee."

If, sirs, it were not said by the Scriptures which I have already quoted, that His form was inglorious, and His generation not declared, and that for His death the rich would suffer death, and with His stripes we should be healed, and that He would be led away like a sheep; and if I had not explained that there would be two advents of His,-one in which He was pierced by you; a second, when you shall know Him whom you have pierced, and your tribes shall mourn, each tribe by itself, the women apart, and the men apart,-then I must have been speaking dubious and obscure things. But now, by means of the contents of those Scriptures esteemed holy and prophetic amongst you, I attempt to prove all [that I have adduced], in the hope that some one of you may be found to be of that remnant which has been left by the grace of the Lord of Sabaoth for the eternal salvation. In order, therefore, that the matter inquired into may be plainer to you, I will mention to you other words also spoken by the blessed David, from which you will perceive that the Lord is called the Christ by the Holy Spirit of prophecy; and that the Lord, the Father of all, has brought Him again from the earth, setting Him at His own right hand, until He makes His enemies His footstool; which indeed happens from the time that our Lord Jesus Christ ascended to heaven, after He rose again from the dead, the times now running on to their consummation; and he whom Daniel foretells would have dominion for a time, and times, and an half, is even already at the door, about to speak blasphemous and daring things against the Most High. But you, being ignorant of how long he will have dominion, hold another opinion.

And that God the Father of all would bring Christ to heaven after He had raised Him from the dead, and would keep Him there until He has subdued His enemies the devils, and until the number of those who are foreknown by Him as good and virtuous is complete, on whose account He has still delayed the consummation-hear what was said by the prophet David. These are his words: "The Lord said unto My Lord, Sit Thou at My right hand, until I make Thine enemies Thy footstool. The Lord shall send to Thee the rod of power out of Jerusalem; and rule Thou in the midst of Thine enemies. With Thee is the government in the day of Thy power, in the beauties of Thy saints: from the womb of morning have I begotten Thee." That which he says, "He shall send to Thee the rod of power out of Jerusalem," is predictive of the mighty, word, which His apostles, going forth from Jerusalem, preached everywhere; and though death is decreed against those who teach or at all confess the name of Christ, we everywhere both embrace and teach it. And if you also read these words in a hostile spirit, ye can do no more, as I said before, than kill us; which indeed does no harm to us, but to you and all who unjustly hate us, and do not repent, brings eternal punishment by fire.

For your teachers have ventured to refer the passage, "The Lord says to my Lord, Sit at my right hand, till I make Thine enemies Thy footstool," to Hezekiah; as if he were requested to sit on the right side of the temple, when the king of Assyria sent to him and threatened him; and he was told by Isaiah not to be afraid. Now we know and admit that what Isaiah said took place; that the king of Assyria desisted from waging war against Jerusalem in Hezekiah's days, and the angel of the Lord slew about 185,000 of the host of the Assyrians. But it is manifest that the Psalm does not refer to him. For thus it is written, "The Lord says to my Lord, Sit at My right hand, till I make Thine enemies Thy footstool. He shall send forth a rod of power over Jerusalem, and it shall rule in the midst of Thine enemies. In the splendour of the saints before the morning star have I begotten Thee. The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek." Who does not admit, then, that Hezekiah is no priest for ever after the order of Melchizedek? And who does not know that he is not the redeemer of Jerusalem? And who does not know that he neither sent a rod of power into Jerusalem, nor ruled in the midst of his enemies; but that it was God who averted from him the enemies, after he mourned and was afflicted? But our Jesus, who has not yet come in glory, has sent into Jerusalem a rod of power, namely, the word of calling and repentance [meant] for all nations over which demons held sway, as David says, "The gods of the nations are demons." And His strong word has prevailed on many to forsake the demons whom they used to serve, and by means of it to believe in the Almighty God because the gods of the nations are demons. And we mentioned formerly that the statement, "In the splendour of the saints before the morning star have I begotten Thee from the womb," is made to Christ.

Behold again: Jesus who was manifested, both by type and in the flesh, is not the Son of man, but the Son of God. Since, therefore, they were to say that Christ was the son of David, fearing and understanding the error of the wicked, he saith, "The Lord said unto my Lord, Sit at My right hand, until I make Thine enemies Thy footstool." And again, thus saith Isaiah, "The Lord said to Christ, my Lord, whose right hand I have holden, that the nations should yield obedience before Him; and I will break in pieces the strength of kings." Behold how David calleth Him Lord and the Son of God.

1. He who delivered from the lowest hell the man first made of earth, when lost and bound by the chains of death; He who came down from above, and exalted earth-born man on high; He who is become the preacher of the Gospel to the dead, the redeemer of souls, and the resurrection of the buried;-He became the helper of man in his defeat, and appeared in his likeness, the first-born Word, and took upon Himself the first Adam in the Virgin; and though spiritual Himself, He made acquaintance with the earthy in the womb; though Himself the ever-living One, He made acquaintance with the dead in transgressions; Himself the heavenly One, He bore the terrestrial on high; Himself of lofty extraction, He chose, by His own subjection, to set the slave free; and making man, who turns to dust, and forms food for the serpent, unconquerable as adamant, and that, too, when hung upon the tree, He declared him lord over his victor, and is thus Himself proved conqueror by the tree. 2. Those, indeed, who do not acknowledge the incarnate Son of God now, shall have to acknowledge Him as Judge, when He who is now despised in His inglorious body, comes in His glory. 3. And when the apostles came to the sepulchre on the third day, they did not find the body of Jesus; just as the children of Israel went up the mount to seek the tomb of Moses, and did not find it.

He [Christ] foretells that he would rise again from the dead: “And in that day there shall be a root of Jesse and one who shall rise to rule the Gentiles: in me shall the Gentiles hope, and his resting place shall be worthy of honor.” The time of his resurrection is indicated: “We shall find him ready, as it were, at daybreak.” He shall sit at the right hand of the Father: “The Lord says to my Lord, ‘Sit at my right hand till I make your enemies your footstool,’ ” and he is represented as the possessor of all things: “Ask of me, and I will give you the nations for your inheritance and the ends of the earth for your possession.” Finally, he is shown to be the Judge of all: “O God, give the King your judgment, and your justice to the king’s son.” I shall not pursue the matter further at this point; for the things proclaimed about Christ are known to all heretics and are more than familiar to those who hold the truth.

God, when “becoming a God and a defense” and saying, “I will be a God to them,” does not then become God more than before, nor does he then begin to become God. Rather, what he had always been, that he then becomes to those who need him, when it pleases him. So Christ, also being by nature Lord and King everlasting, does not become Lord more than he was at the time he is sent forth, nor does he then begin to be Lord and King but what he has always been, that he then is made according to the flesh. Having redeemed all, he thereby becomes again Lord of the living and the dead. Thereafter everything serves him, and this is David’s meaning in the psalm, “The Lord said to my Lord, ‘Sit on my right hand, until I make your enemies your footstool.’ ” For it was fitting that the redemption should take place through none other than him who is the Lord by nature, lest, though created by the Son, we should name another Lord, and fall into the Arian and Greek folly of serving the creature beyond the all-creating God.

If then they suppose that the Savior was not Lord and King, even before he became man and endured the cross, but then began to be Lord, let them know that they are openly reviving the statements of the Samosatene. But if, as we have quoted and declared above, he is the everlasting Lord and King, seeing that Abraham worships him as Lord and Moses says, “Then the Lord rained on Sodom and on Gomorrah brimstone and fire from the Lord out of heaven”; and David in the Psalms, “The Lord said to my Lord, ‘Sit on my right hand’ ”; and “Your throne, O God, is forever and ever; a scepter of righteousness is the scepter of your kingdom”; and “Your kingdom is an everlasting kingdom”;18 it is plain that even before he became man, he was King and Lord everlasting, being Image and Word of the Father. And since the Word is everlasting Lord and King, it is very clear again that Peter did not say that the essence of the Son was made but spoke of his lordship over us, which “became” when he became man, and redeeming all by the cross, became Lord of all and King.

If reasoning does not move you, at least let the plain aspect of the judgment move you! Raise your eyes to the Judge, see who it is that is seated, with whom he is seated, and where. Christ is sitting at the right hand of the Father. If you cannot perceive this with your eyes, hear the words of the prophet: “The Lord said to my Lord, ‘Sit on my right hand.’ ” The Son, therefore, sits at the right hand of the Father. Tell me now, you who hold that the things of God are to be judged as the things of this world are judged, whether you think that he who sits at the right hand is lower? Is it any dishonor to the Father that he sits at the Son’s left hand? The Father honors the Son, and you make it to be an insult! The Father would have this invitation to be a sign of love and esteem, and you would make it an overlord’s command! Christ has risen from the dead and sits at the right hand of God.

"The Lord said unto my Lord, Sit on My right hand, until I make Your enemies Your footstool" [Psalm 110:1]. We ought, therefore, thoroughly to consider this question proposed to the Jews by the Lord, in the very commencement of the Psalm. For if what the .Jews answered be asked of us, whether we confess or deny it; God forbid that we should deny it. If it be said to us, Is Christ the Son of David, or not? If we reply, No, we contradict the Gospel for the Gospel of St. Matthew thus begins, "The book of the generation of Jesus Christ, the Son of David." [Matthew 1:1] The Evangelist declares, that he is writing the book of the generation of Jesus Christ, the Son of David. The Jews, then, when questioned by Christ, whose Son they believed Christ to be, rightly answered, the Son of David. The Gospel agrees with their answer. Not only the suspicion of the Jews, but the faith of Christians, does declare this...."If then David in the spirit called Him Lord, how is He his son?" The Jews were silent at this question: they found no further reply: yet they did not seek Him as the Lord, for they did not acknowledge Him to be Himself that Son of David. But let us, brethren, both believe and declare: for, "with the heart we believe unto righteousness: but with the mouth confession is made unto salvation;" [Romans 10:10] let us believe, I say, and let us declare both the Son of David, and the Lord of David. Let us not be ashamed of the Son of David, lest we find the Lord of David angry with us.

So let us not be ashamed of the cross of Christ, but even if someone else keeps it secret, you should openly sign it upon your forehead, so that evil spirits beholding the royal symbol may fly far from you, terrified. Make this sign as you eat and drink, when you sit down, when you go to bed, when you get up again, while you are talking, while you are walking, in brief, at your every undertaking. He who was crucified then is now in heaven above. For we would have cause to be ashamed if, after he had been crucified and buried, he had remained in the grave. But now, he who was crucified on this very Golgotha ascended to heaven from the Mount of Olives there to the east. For from there he went down into hell and came again to us here. Again he went up from us into heaven, when the Father called him saying, “Sit on my right hand, until I make your enemies your footstool.”

“He ascended into heaven,” from where he had descended. “No man has ascended into heaven, but he who descended from heaven, the Son of man who is in heaven.” “He sits at the right hand of the Father,” according to what was said to David, typifying God the Father speaking to his Son: “Sit at my right hand until I make your enemies your footstool.” “Thence he shall come to judge both the living and the dead.” Believe that Christ himself, our God, will come with the angels and powers of heaven to judge both the living and the dead, to give to each according to his works, that is, to award eternal life to the just and to subject the wicked to eternal punishment.

But Christ the Lord does all these things in us. Before he returned to heaven, he promised his disciples and said, “But when I ascend, I will ask my Father and he will send you another Paraclete, who will be with you forever, the Spirit of truth.” Thus, we must believe that Christ went to the Father when we see that the Paraclete came down upon the apostles. We must believe, I say, (as David said about the Savior) that he sat down at the right hand of God, because we discern that the Holy Spirit moves freely among the disciples, just as the Lord promised. Therefore the prophetic psalm says, “The Lord said to my Lord, ‘Sit at my right hand.’ ” In our custom a person is offered a seat when he has accomplished some task and comes as a victor and the favor of a seat of honor is offered to him. Thus, in the same way the man Jesus Christ also conquered the devil by his suffering, harrowed hell by his resurrection, came to heaven as a victor once his work was done, and heard from God the Father, “Sit at my right hand.” Nor is it astonishing if the Father offers the Son the right to sit on one seat with him, since he is by nature of one substance with the Father. But someone may be prompted to ask why the Son is said to sit at his right hand. Although there is no degree of worthiness wherever there is a fullness of divinity, nonetheless, the Son sits at the right hand not so that he may be held higher than the Father, but so that he may not be believed to be inferior. And so the Son sits at the right hand because in the gospel the sheep are stationed at the right hand while the goats are on the left.

This Psalm may be regarded as an exposition of Psa 111:10, presenting the happiness of those who fear and obey God, and contrasting the fate of the ungodly. (Psa 112:1-10) True fear produces obedience and this happiness.

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 לאדני in Psa 110:1 does not favour this, and נאם 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., Sa1 22:12, although the more exact form of address is "my lord the king," e.g., Sa1 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, למלך or למשׁיחו? נאם 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 נאם, more particularly since this נאם ה placed thus at the head of the discourse is without any perfectly analogous example (Sa1 2:30; Isa 1:24 are only similar) elsewhere, and is therefore extremely important. In general this opening position of נאם, even in cases where other genitives that יהוה follow, is very rare; נאם Num 24:3., Num 24:15, of David in Sa2 23:1, of Agur in Pro 30:1, and always (even in Psa 36:2) in an oracular signification. Moreover, if one from among the people were speaking, the declaration ought to be a retrospective glance at a past utterance of God. But, first, the history knows nothing of any such divine utterance; and secondly, נאם ה always introduces God as actually speaking, to which even the passage cited by Hofmann to the contrary, Num 14:28, forms no exception. Thus it will consequently not be a past utterance of God to which the poet glances back here, but one which David has just now heard ἐν πνεύματι (Mat 22:43), and is therefore not a declaration of the people concerning David, but of David concerning Christ. The unique character of the declaration confirms this. Of the king of Israel it is said that he sits on the throne of Jahve (Ch1 29:23), viz., as visible representative of the invisible King (Ch1 28:5); Jahve, however, commands the person here addressed to take his place at His right hand. The right hand of a king is the highest place of honour, Kg1 2:19. (Note: Cf. the custom of the old Arabian kings to have their viceroy (ridf) sitting at their right hand, Monumenta antiquiss. hist. Arabum, ed. Eichhorn, p. 220.) Here the sitting at the right hand signifies not merely an idle honour, but reception into the fellowship of God as regards dignity and dominion, exaltation to a participation in God's reigning (βασιλεύειν, Co1 15:25). Just as Jahve sits enthroned in the heavens and laughs at the rebels here below, so shall he who is exalted henceforth share this blessed calm with Him, until He subdues all enemies to him, and therefore makes him the unlimited, universally acknowledged ruler. עד as in Hos 10:12, for עד־כּי or עד־אשׁר, does not exclude the time that lies beyond, but as in Psa 112:8, Gen 49:10, includes it, and in fact so that it at any rate marks the final subjugation of the enemies as a turning-point with which something else comes about (vid., Act 3:21; Co1 15:28). הדם is an accusative of the predicate. The enemies shall come to lie under his feet (Kg1 5:17), his feet tread upon the necks of the vanquished (Jos 10:24), so that the resistance that is overcome becomes as it were the dark ground upon which the glory of his victorious rule arises. For the history of time ends with the triumph of good over evil, - not, however, with the annihilation of evil, but with its subjugation. This is the issue, inasmuch as absolute omnipotence is effectual on behalf of and through the exalted Christ. In Psa 110:2, springing from the utterance of Jahve, follow words expressing a prophetic prospect. Zion is the imperial abode of the great future King (Psa 2:6). מטּה עזּך (cf. Jer 48:17; Eze 19:11-14) signifies "the sceptre (as insignia and the medium of exercise) of the authority delegated to thee" (Sa1 2:10, Mic 5:3). Jahve will stretch this sceptre far forth from Zion: no goal is mentioned up to which it shall extend, but passages like Zac 9:10 show how the prophets understand such Psalms. In Psa 110:2 follow the words with which Jahve accompanies this extension of the dominion of the exalted One. Jahve will lay all his enemies at his feet, but not in such a manner that he himself remains idle in the matter. Thus, then, having come into the midst of the sphere (בּקרב) of his enemies, shall he reign, forcing them to submission and holding them down. We read this רדה in a Messianic connection in Psa 72:8. So even in the prophecy of Balaam (Num 24:19), where the sceptre (Num 24:17) is an emblem of the Messiah Himself.