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Text -- Psalms 110:1-2 (NET)

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Context
Psalm 110
110:1 A psalm of David. Here is the Lord’s proclamation to my lord: “Sit down at my right hand until I make your enemies your footstool!” 110:2 The Lord extends your dominion from Zion. Rule in the midst of your enemies!
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Names, People and Places, Dictionary Themes and Topics

Names, People and Places:
 · David a son of Jesse of Judah; king of Israel,son of Jesse of Judah; king of Israel
 · Zion one of the hills on which Jerusalem was built; the temple area; the city of Jerusalem; God's people,a town and citidel; an ancient part of Jerusalem


Dictionary Themes and Topics: TRINITY, 1 | QUOTATIONS IN THE NEW TESTAMENT | PSALMS, BOOK OF | NECK | MESSIAH | MELCHIZEDEK; MELCHISEDEC | MEDIATION; MEDIATOR | JOSHUA (3) | JESUS CHRIST, 4E1 | INSPIRATION, 8-18 | INSPIRATION, 1-7 | HAND | GOD, 2 | FOOTSTOOL | FOOT | Covenant | CHRIST, OFFICES OF | BIBLE, THE, IV CANONICITY | ASCENSION | ACCOMMODATION | more
Table of Contents

Word/Phrase Notes
Wesley , JFB , Clarke , Calvin , Defender , TSK

Word/Phrase Notes
Barnes , Poole , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Keil-Delitzsch , Constable

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Evidence

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Commentary -- Word/Phrase Notes (per phrase)

Wesley: Psa 110:1 - -- God the father.

God the father.

Wesley: Psa 110:1 - -- Decreed it from eternity, and in due time published this decree, and actually executed it; which he did when he raised up Christ from the dead, and br...

Decreed it from eternity, and in due time published this decree, and actually executed it; which he did when he raised up Christ from the dead, and brought him into his heavenly mansion.

Wesley: Psa 110:1 - -- Unto his son the Messiah, whom David designedly calls his Lord, to admonish the whole church, that although he was his son according to his human natu...

Unto his son the Messiah, whom David designedly calls his Lord, to admonish the whole church, that although he was his son according to his human nature, yet he had an higher nature, and was also his Lord, as being God blessed for ever, and consequently Lord of all things. The Hebrew word Adon is one of God's titles, signifying his power and authority over all things, and therefore is most fitly given to the Messiah, to whom God hath delegated all his power Mat 28:18.

Wesley: Psa 110:1 - -- Now take thy rest and the possession of that sovereign kingdom and glory, which by right belongeth to thee; do thou rule with me with equal power and ...

Now take thy rest and the possession of that sovereign kingdom and glory, which by right belongeth to thee; do thou rule with me with equal power and majesty, as thou art God; and with an authority and honour far above all creatures, as thou art man.

Wesley: Psa 110:1 - -- By my almighty power communicated to thee as God by eternal generation, and vouchsafed to thee as mediator.

By my almighty power communicated to thee as God by eternal generation, and vouchsafed to thee as mediator.

Wesley: Psa 110:1 - -- All ungodly men, sin and death, and the devil.

All ungodly men, sin and death, and the devil.

Wesley: Psa 110:1 - -- Thy slaves and vassals.

Thy slaves and vassals.

Wesley: Psa 110:2 - -- Thy strong or powerful rod, and the rod is put for his scepter, or kingly power: but as the kingdom of Christ is not carnal, but spiritual, so this sc...

Thy strong or powerful rod, and the rod is put for his scepter, or kingly power: but as the kingdom of Christ is not carnal, but spiritual, so this scepter is nothing else but his word.

Wesley: Psa 110:2 - -- From Jerusalem.

From Jerusalem.

JFB: Psa 110:1 - -- The explicit application of this Psalm to our Saviour, by Him (Mat 22:42-45) and by the apostles (Act 2:34; 1Co 15:25; Heb 1:13), and their frequent r...

The explicit application of this Psalm to our Saviour, by Him (Mat 22:42-45) and by the apostles (Act 2:34; 1Co 15:25; Heb 1:13), and their frequent reference to its language and purport (Eph 1:20-22; Phi 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. (Psa 110:1-7)

JFB: Psa 110:1 - -- Literally, "A saying of the Lord," (compare Psa 36:1), a formula, used in prophetic or other solemn or express declarations.

Literally, "A saying of the Lord," (compare Psa 36:1), a formula, used in prophetic or other solemn or express declarations.

JFB: Psa 110:1 - -- That the Jews understood this term to denote the Messiah their traditions show, and Christ's mode of arguing on such an assumption (Mat 22:44) also pr...

That the Jews understood this term to denote the Messiah their traditions show, and Christ's mode of arguing on such an assumption (Mat 22:44) also proves.

JFB: Psa 110:1 - -- Not only a mark of honor (1Ki 2:19), but also implied participation of power (Psa 45:9; Mar 16:19; Eph 1:20).

Not only a mark of honor (1Ki 2:19), but also implied participation of power (Psa 45:9; Mar 16:19; Eph 1:20).

JFB: Psa 110:1 - -- As a king (Psa 29:10), though the position rather than posture is intimated (compare Act 7:55-56).

As a king (Psa 29:10), though the position rather than posture is intimated (compare Act 7:55-56).

JFB: Psa 110:1 - -- The dominion of Christ over His enemies, as commissioned by God, and entrusted with all power (Mat 28:18) for their subjugation, will assuredly be est...

The dominion of Christ over His enemies, as commissioned by God, and entrusted with all power (Mat 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.

JFB: Psa 110:1 - -- An expression taken from the custom of Eastern conquerors (compare Jos 10:24; Jdg 1:7) to signify a complete subjection.

An expression taken from the custom of Eastern conquerors (compare Jos 10:24; Jdg 1:7) to signify a complete subjection.

JFB: Psa 110:2 - -- The rod of correction (Isa 9:4; Isa 10:15; Jer 48:12), by which Thy strength will be known. This is His Word of truth (Isa 2:3; Isa 11:4), converting ...

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

JFB: Psa 110:2 - -- Or, the Church, in which God dwells by His Spirit, as once by a visible symbol in the tabernacle on Zion (compare Psa 2:6).

Or, the Church, in which God dwells by His Spirit, as once by a visible symbol in the tabernacle on Zion (compare Psa 2:6).

JFB: Psa 110:2 - -- Over enemies now conquered.

Over enemies now conquered.

JFB: Psa 110:2 - -- Once set upon, as by ferocious beasts (Psa 22:16), now humbly, though reluctantly, confessed as Lord (Phi 2:10-11).

Once set upon, as by ferocious beasts (Psa 22:16), now humbly, though reluctantly, confessed as Lord (Phi 2:10-11).

Clarke: Psa 110:1 - -- The Lord said unto my Lord - Jehovah said unto my Adoni. That David’ s Lord is the Messiah, is confirmed by our Lord himself and by the apostle...

The Lord said unto my Lord - Jehovah said unto my Adoni. That David’ s Lord is the Messiah, is confirmed by our Lord himself and by the apostles Peter and Paul, as we have already seen

Clarke: Psa 110:1 - -- Sit thou at my right hand - This implies the possession of the utmost confidence, power, and preeminence

Sit thou at my right hand - This implies the possession of the utmost confidence, power, and preeminence

Clarke: Psa 110:1 - -- Until I make thine enemies - Jesus shall reign till all his enemies are subdued under him. Jesus Christ, as God, ever dwelt in the fullness of the G...

Until I make thine enemies - Jesus shall reign till all his enemies are subdued under him. Jesus Christ, as God, ever dwelt in the fullness of the Godhead; but it was as God-man that, after his resurrection, he was raised to the right hand of the Majesty on high, ever to appear in the presence of God for us.

Clarke: Psa 110:2 - -- The rod of thy strength - The Gospel - the doctrine of Christ crucified; which is the powerful scepter of the Lord that bought us, is quick and powe...

The rod of thy strength - The Gospel - the doctrine of Christ crucified; which is the powerful scepter of the Lord that bought us, is quick and powerful, sharper than any two-edged sword; and is the power of God to salvation to all them that believe

The kingdom of our Lord was to be founded in Zion, and thence, by gradual conquests, to be extended over the whole earth. It was in Zion the preaching of the Gospel first began; and it is by the Gospel that Christ rules, even in the midst of his enemies; for the Gospel extends a moralizing influence over multitudes who do not receive it to their salvation.

Calvin: Psa 110:1 - -- 1.Jehovah said to my Lord 320 What is here stated might to some extent be applied to the person of David, inasmuch as he neither ascended the royal t...

1.Jehovah said to my Lord 320 What is here stated might to some extent be applied to the person of David, inasmuch as he neither ascended the royal throne illegally, nor did he find his way to it by nefarious artifices, nor was he raised to it by the fickle suffrages of the people, but it was by the direct authority of God that he reigned over Israel. It may be justly affirmed of all the kings of the earth, that they have been placed upon their thrones by the hand of God, for the kingdoms of this world are appointed by the decree of heaven, and “there is no power but of God,” (Rom 13:1) Besides, as this kingdom was altogether peculiar, it was the design of David to make a distinction between it and all other kingdoms. God indeed invests kings with authority, but they are not consecrated as David was, that like him, in consequence of the holy anointing oil, they might be elevated to the rank of Christ’s vicegerents. In the eighty-second psalm they are called gods, because by the will of God they hold their position, and in some respects are his representatives, (all power being lodged in him;) but they are not clothed with that sacred majesty by which David was honored to be a type of God’s only begotten Son. Moreover, he justly observes that the kingdom was conferred upon him in a totally different manner from other earthly kings, who, while they acknowledge that it is by the grace of God they reign, yet, at the same time, do not consider that they are sustained by his power, but, on the contrary, imagine that they reign either by their own policy, by hereditary right, or by the kindness of fortune; and, therefore, in so far as it respects themselves, it must be affirmed, that they have no legitimate title to reign. And since they do not recognize the hand of God in what they derive from him, his command cannot be properly addressed to them. David, who was well aware that he was anointed by God to be king over Israel, and who maintained an obscure and retired position until summoned to assume the reins of government, shows good cause why he is not to be classed with the ordinary kings of the earth; meaning that he reigned by a Divine right. That the whole of what is stated in this verse cannot be entirely and exclusively applied to David, is very obvious from Christ’s reply to the Pharisees, (Mat 22:44) They having said that Christ was to be the son of David, he saith unto them, “How then doth David himself call him Lord?”

The objection started by the Jews, that Christ’s reply was captious, is entirely frivolous, because David does not speak in his own name, but in that of the people. This objection is easily repelled. For even granting that this psalm was penned in name of the whole Church, yet as David himself constituted one of the number of the godly, and was a member of the body under the same head, he could not separate himself from that class, or be dissevered from this head; what is more, he could not compose this psalm for others without, at the same time, taking part with them in it. There is besides another thing deserving of notice, the assumption of the principle or maxim then generally admitted, that David spake by the spirit of prophecy, and consequently prophesied of the future reign of Christ. This principle of interpretation being admitted, it is plainly to be inferred that he had a reference to Christ’s future manifestation in the flesh, because he is the sole and supreme Head of the Church. From which it also follows, that there is something in Christ more excellent than his humanity, on account of which he is called the Lord of David his father. This view is strengthened by what is stated in the second clause of the verse. Earthly kings may indeed be said to sit at God’s right hand, inasmuch as they reign by his authority; here, however, something more lofty is expressed, in that one king is chosen in a peculiar manner, and elevated to the rank of power and dignity next to God, of which dignity the twilight only appeared in David, while in Christ it shone forth in meridian splendor. And as God’s right hand is elevated far above all angels, it follows that he who is seated there is exalted above all creatures. We will not maintain that angels were brought down from their high estate to be put in subjection to David. What, then, is the result, but that by the spirit of prophecy Christ’s throne is exalted far above all principalities in heavenly places? The simile is borrowed from what is customary among earthly kings, that the person who is seated at his right hand is said to be next to him, and hence the Son, by whom the Father governs the world, is by this session represented as metaphorically invested with supreme dominion.

Until I make thine enemies thy footstool 321 By these words the prophet affirms that Christ would subdue all the opposition which his enemies in their tumultuous rage might employ for the subversion of his kingdom. At the same time, he intimates that the kingdom of Christ would never enjoy tranquillity until he had conquered his numerous and formidable enemies. And even should the whole world direct their machinations to the overthrow of Christ’s royal throne, David here declares that it would remain unmoved and unmoveable, while all they who rise up against it shall be ruined. From this let us learn that, however numerous those enemies may be who conspire against the Son of God, and attempt the subversion of his kingdom, all will be unavailing, for they shall never prevail against God’s immutable purpose, but, on the contrary, they shall, by the greatness of his power, be laid prostrate at Christ’s feet. And as this prediction will not be accomplished before the last day, it must be that the kingdom of Christ will be assailed by many enemies from time to time until the end of the world; and thus by-and-bye it is said, rule thou in the midst of thine enemies The particle until does not refer to that which may happen after the complete carnage of the enemies of Christ. 322 Paul certainly declares that he will then deliver up the kingdom to God, even the Father, which he received from him, (1Co 15:24;) but we are not to take these words as denoting that he shall cease to reign, and become, as it were, a private individual; we are to regard them as describing the manner of his reign, that is, that his Divine majesty will be more conspicuous. Moreover, in this passage he is speaking solely of the reprobate who fall under Christ’s feet to their own ruin and destruction. All mankind are naturally opposed to Christ, and hence it is, that ere they be brought to yield a willing obedience to him, they must be subdued and humbled. This he does with regard to some of them whom he afterwards makes partakers with him in his glory; while he casts off others, so that they may remain for ever in their lost state.

Calvin: Psa 110:2 - -- 2.Jehovah shall send out of Zion the scepter of thy power The Psalmist not only confirms, in different terms, what he stated above, but also adds, th...

2.Jehovah shall send out of Zion the scepter of thy power The Psalmist not only confirms, in different terms, what he stated above, but also adds, that Christ’s kingdom shall be vastly extended, because God would make his scepter stretch far and wide. David did indeed render not a few of the surrounding nations tributaries to him, but still his kingdom, when contrasted with other monarchies, was always confined within narrow limits. There is in the words an implied contrast, as if he had said, that Christ should not reign as King upon mount Zion only, because God would cause his power to extend to the remotest regions of the earth. And for this reason it is denominated the scepter of his power, 323 and how astonishing was it, that though the whole world was leagued in opposition to Christ’s kingdom, it yet continued to spread and prosper. In a word, David here animates the hearts of the godly against being dispirited by the foolhardy attempts on the part of those who presume to introduce discord and disorder into the kingdom of Christ; for he shows them that God will put forth his invincible power for the maintaining of the glory of his sacred throne. What time, then, our minds are agitated by various commotions, let us learn confidently to repose on this support, that however much the world may rage against Christ, it will never be able to hurl him from the right hand of the Father. Moreover, as he does not reign on his own account, but for our salvation, we may rest assured that we will be protected and preserved from all ills under the guardianship of this invincible King. Doubtless our condition in this world is connected with many hardships; but as it is the will of God that Christ’s kingdom should be encompassed with many enemies, and that too with the design of keeping us in a state of constant warfare, it becomes us to exercise patience and meekness; and assured of God’s aid, boldly to set at nought the rage of the whole world. From this passage we are instructed as to the calling of the Gentiles. Because, if God had not told us in this place respecting the extension of Christ’s kingdom, we would not this day have been classed among his people. But as the wall is broken down, (Eph 2:14) and the gospel promulgated, we have been gathered together into the body of the Church, and Christ’s power is put forth to uphold and defend us.

Defender: Psa 110:1 - -- This verse literally means "Jehovah said unto Adonai." This is a remarkable conversation between two persons of the Godhead. This psalm is a Messianic...

This verse literally means "Jehovah said unto Adonai." This is a remarkable conversation between two persons of the Godhead. This psalm is a Messianic psalm quoted as such at least twelve times in the New Testament. Note Mat 22:43-45 where Christ specifically applies Psa 110:1 to Himself claiming that He is not just the son of David but David's Lord.

Defender: Psa 110:1 - -- Psa 110:1 is quoted five times in the New Testament (Heb 1:13). "But to which of the angels said he at any time, Sit on my right hand, until I make th...

Psa 110:1 is quoted five times in the New Testament (Heb 1:13). "But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool" (Also Mar 12:36; Luk 20:42; Act 2:34). Clearly the psalm prophesies the rejection of Christ by His enemies, then His ascension to the right hand of God, there to wait until time for the subjugation of His enemies. This is the second (Psa 16:11 is the first ) of twenty-one Biblical references to Christ at the right hand of the Father. In addition to the seven already noted, there are seven in the epistles of Paul (Rom 8:34; Eph 1:20; Col 3:1; Heb 1:3; Heb 8:1; Heb 10:12; Heb 12:2) and seven in the other books of the New Testament (Mat 26:64; Mar 14:62; Mar 16:19; Luk 22:69; Act 7:55, Act 7:56; 1Pe 3:22)."

TSK: Psa 110:1 - -- am 2962, bc 1042 (Title), This Psalm was probably composed by David after Nathan’ s prophetic address; and, from the grandeur of the subject and ...

am 2962, bc 1042 (Title), This Psalm was probably composed by David after Nathan’ s prophetic address; and, from the grandeur of the subject and the sublimity of the expressions, it is evident that it can only refer, as the ancient Jews fully acknowledged, to the royal dignity, priesthood, victories, and triumphs of the MESSIAH.

The Lord : Psa 8:1; Mat 22:42-46; Mar 12:35-37; Luk 22:41

Sit : Mar 16:19; Act 2:34; Eph 1:20-22; Heb 12:2; 1Pe 3:22

until : Psa 2:6-9, Psa 45:6, Psa 45:7; 1Co 15:25; Heb 1:3, Heb 1:13, Heb 10:12, Heb 10:13

TSK: Psa 110:2 - -- the rod : Exo 7:19, Exo 8:5; Mic 7:14; Mat 28:18-20; Act 2:34-37; Rom 1:16; 1Co 1:23, 1Co 1:24; 2Co 10:4, 2Co 10:5; 1Th 2:13; 1Pe 1:12 out : Isa 2:3; ...

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 110:1 - -- The Lord said unto my Lord - In the Hebrew, "Spake Jehovah to my Lord."The word יהוה Yahweh is the incommunicable name of God. It is...

The Lord said unto my Lord - In the Hebrew, "Spake Jehovah to my Lord."The word יהוה Yahweh is the incommunicable name of God. It is never given to a created being. The other word translated "Lord - אדני 'Adonāy - means one who has rule or authority; one of high rank; one who has dominion; one who is the owner or possessor, etc. This word is applied frequently to a creature. It is applied to kings, princes, rulers, masters. The phrase "my Lord"refers to someone who was superior in rank to the author of the psalm; one whom he could address as his superior. The psalm, therefore, cannot refer to David himself, as if Yahweh had said to him, "Sit thou at my right hand."Nor was there anyone on earth in the time of David to whom it could be applicable; anyone whom he would call his "Lord"or superior. If, therefore, the psalm was written by David, it must have reference to the Messiah - to one whom he owned as his superior - his Lord - his Sovereign. It cannot refer to God as if he were to have this rule over David, since God himself is referred to as "speaking"to him whom David called his Lord: "Jehovah said unto my Lord."The reasoning of the Saviour, therefore, in Mat 22:43-45, was founded on a fair and just interpretation of the psalm, and was so plain and conclusive that the Pharisees did not attempt to reply to it. Mat 22:46. See the notes at that passage. No other interpretation "can"be given to it, consistently with the proper rules of expounding language, unless it be shown that the psalm was not composed by David, and might, therefore, be applied to someone whom the author would acknowledge as his "Lord."But there is no evidence of this, and there is no one in the Old Testament history to whom the psalm would be applicable.

Sit thou at my right hand - The position of honor and of rank. Compare the notes at Psa 16:8. See also Psa 45:9; Mar 14:62; Luk 22:69; Act 7:55; Heb 1:3; Heb 8:1. The phrase is properly applicable to the Messiah as exalted to the highest place in the universe - the right hand of God.

Until I make thine enemies thy footstool - Until they are entirely subdued under time. See the notes at Mat 22:44. The enemies here referred to are the enemies of the Messiah considered as King (see Psa 2:1-12); and the promise here is, that "he must reign until he shall have put all enemies under his feet."See the notes at 1Co 15:25.

Barnes: Psa 110:2 - -- The Lord shall send the rod of thy strength out of Zion - The scepter of thy power; that with which thou shalt rule. It will be given to thee b...

The Lord shall send the rod of thy strength out of Zion - The scepter of thy power; that with which thou shalt rule. It will be given to thee by Yahweh; and it will be given to thee, as it were, "out of Zion;"that is, as proceeding from the church, and as derived from that. It will be an appointment connected with the church, and will be "as if"the church had conferred it on thee. The idea is, that the Messiah would receive, as it were, his designation, authority, commission, power from the church. He would spring from it Isa 11:1; would act for it; would do what was needful for its good; would wield the power which properly belongs to the church on the earth. Compare the notes at Psa 2:9.

Rule thou in the midst of thine enemies - Set up thy power over them, and reign in them. This is a commission to set up a kingdom "in the very midst"of those who were his enemies; in the hearts of those who had been and were rebellious. His kingdom is set up not by destroying them, but by "subduing"them so that they become his willing servants. They yield to him, and he rules over them. It is not here a commission to cut them off, but one much more difficult of execution - to make them his friends, and to dispose them to submit to his authority. Mere "power"may crush people; it requires more than that to make rebels willingly submissive, and to dispose them voluntarily to obey.

Poole: Psa 110:2 - -- Send or, send forth , into the world. The rod of thy strength ; thy strong or powerful rod, by a usual Hebraism. And the rod is put for his sceptre...

Send or, send forth , into the world. The rod of thy strength ; thy strong or powerful rod, by a usual Hebraism. And the rod is put for his sceptre, or kingly power, as it is Isa 10:24 Jer 48:17 Eze 7:10,11 19:11,12 . But as the kingdom of Christ is not carnal, or of this world, Joh 18:36 , but spiritual; so this rod or sceptre is nothing else but his word published by himself, or by his apostles and ministers, and accompanied with his Spirit, by which the Messias did his great exploits, and set up and established his kingdom, converting some of his enemies, and confounding and destroying others of them, by that same instrument, as is manifest by comparing Isa 2:3 11:4 Mic 4:2 2Co 10:4 2Th 2:8 . Hence this word is called the word of the kingdom , Mat 13:19 , and the power of God , Rom 1:16 . David having spoken of the Messias, Psa 110:1 , now turneth his speech to him. Out of Zion ; from Jerusalem, which is frequently understood by the name of Zion, which was an eminent and venerable part of it, as Psa 48:13 87:2 102:13,16 , &c.; where the sceptre of the Messias was first to be established according to the predictions of the prophets, Psa 2:6,8 48:3 Isa 2:3 , &c.; to which the event exactly answered, Luk 24:47 Act 1:4 2:1,2 , &c.; and from whence it was to be sent forth into all the parts and kingdoms of the world, to bring in the Gentiles, which also the prophets had foretold, as Isa 2:3 , and in divers of the foregoing Psalms, as hath been already frequently observed and proved.

Rule thou thou shalt rule; the imperative being here put for the future, as it is Gen 12:12 Psa 37:27 , and oft elsewhere. For this is not a command, but a prediction or a promise that he shall rule; which he doth partly by his grace, converting some, and so ruling their hearts by his word and Spirit, and subduing their lusts in them, and their external enemies for them; and partly by his powerful providence, whereby he defends his church and people, and subdues and punisheth all their adversaries.

In the midst of thine enemies who shall see it, and do what they can to oppose thy dominion, but shall never be able to hinder it, but shall split themselves against it.

Haydock: Psa 110:1 - -- God is to be praised for his graces, and benefits to his Church. Gentiles. Under Josue, or rather in the days of the gospel. (Berthier) (1 Peter ...

God is to be praised for his graces, and benefits to his Church.

Gentiles. Under Josue, or rather in the days of the gospel. (Berthier) (1 Peter i. 3.) ---

Judgment. He will perform his promises, and chastise the guilty. (Calmet)

Haydock: Psa 110:1 - -- Alleluia. This psalm consists of praise, and is alphabetical, (Berthier) the sixteen first letters being found at the head of each hemistic, to ver....

Alleluia. This psalm consists of praise, and is alphabetical, (Berthier) the sixteen first letters being found at the head of each hemistic, to ver. 8; and in the 9th and 10th, we find the six last Hebrew letters, which is also the case in the following psalm. (Haydock) ---

In some Latin copies, we also find the same title in both, as they may relate to the captives. (Calmet) ---

The Church thanks God for the institution of the Eucharist, &c. (St. Augustine) (Eusebius) ---

Praise. Literally, "confess to." (Haydock) ---

Congregation. Where there are few or many together, (Calmet) in private for my own sake, and in public for edification. (Worthington)

Haydock: Psa 110:2 - -- Sought out. Exquisite, or designed for our benefit. He saw that all was good, (Genesis i. 31.) though He could have made them better. (Calmet)

Sought out. Exquisite, or designed for our benefit. He saw that all was good, (Genesis i. 31.) though He could have made them better. (Calmet)

Gill: Psa 110:1 - -- 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 s...

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, 1Ki 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 1Co 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.

Gill: Psa 110:2 - -- The Lord shall send the rod of thy strength out of Zion,.... His royal and powerful sceptre, called the sceptre of righteousness, Psa 45:6 and is no o...

The Lord shall send the rod of thy strength out of Zion,.... His royal and powerful sceptre, called the sceptre of righteousness, Psa 45:6 and is no other than the Gospel, the power of God unto salvation; and which is mighty through him, for the reducing souls to the obedience of Christ; when it comes with power, and works effectually. This was first preached in Zion, or Jerusalem, and went out from thence into all parts of the world; the first ministers of it had their commission there, and were sent from thence to publish it all over the world; see Isa 2:3, by means of which the kingdom of Christ was set up and spread in the world; with this rod and sceptre in his hand, he went forth with his ministers, conquering and to conquer, Rev 6:2. The Jews r own this rod to be a rod in the hand of the Messiah, which they seem to understand literally; and have a fabulous notion of its being the same that Jacob, Judah, Moses, Aaron, David, and so every king of Judah, had, down to the destruction of the temple: the Targum in the king's Bible is,

"the Word of the Lord shall send, &c.''

the essential Word.

Rule thou in the midst of thine enemies; or, "thou shalt rule", as the Targum and Arabic version; in the hearts of those who, in their unregenerate state, are enemies: but the arrows of his word being sharp in them, they are brought to submit to him; the everlasting doors are caused to open; he enters in, takes possession of their hearts, and rules there. Or this may be understood of his church in the world, which is his kingdom, and lies surrounded with enemies on all hands; but, in spite of them, and all their opposition, he will support his kingdom and interest.

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Commentary -- Verse Notes / Footnotes

NET Notes: Psa 110:1 When the Lord made his covenant with David, he promised to subdue the king’s enemies (see 2 Sam 7:9-11; Ps 89:22-23).

NET Notes: Psa 110:2 Heb “your strong scepter,” symbolic of the king’s royal authority and dominion.

Geneva Bible: Psa 110:1 "A Psalm of David." The ( a ) LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. ( a ) Jesus Christ in (Mat...

Geneva Bible: Psa 110:2 The LORD shall send the rod of thy strength out of ( b ) Zion: rule thou in the midst of thine enemies. ( b ) And then it will stretch through all th...

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Commentary -- Verse Range Notes

TSK Synopsis: Psa 110:1-7 - --1 The kingdom;4 the priesthood;5 the conquest;7 and the passion of Christ.

MHCC: Psa 110:1-7 - --Glorious things are here spoken of Christ. Not only he should be superior to all the kings of the earth, but he then existed in glory as the eternal S...

Matthew Henry: Psa 110:1-4 - -- 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, f...

Keil-Delitzsch: Psa 110:1-2 - -- 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 ...

Constable: Psa 107:1--150:6 - --V. Book 5: chs. 107--150 There are 44 psalms in this section of the Psalter. David composed 15 of these (108-110...

Constable: Psa 110:1-7 - --Psalm 110 This is a prophetic Messianic psalm that describes a descendent of David who would not only be...

Constable: Psa 110:1-2 - --1. The oracle concerning Messiah 110:1-2 The psalmist wrote that he heard a conversation between...

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Commentary -- Other

Evidence: Psa 110:1 These verses speak of the coming Messiah. Heb 5:5-6 tells us that Jesus is our High Priest "after the order of Melchisedec" ( Psa 110:4 ), and Joh ...

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Introduction / Outline

JFB: Psalms (Book Introduction) The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title ...

JFB: Psalms (Outline) ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two let...

TSK: Psalms (Book Introduction) The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nation...

TSK: Psalms 110 (Chapter Introduction) Overview Psa 110:1, The kingdom; Psa 110:4, the priesthood; Psa 110:5, the conquest; Psa 110:7, and the passion of Christ.

Poole: Psalms (Book Introduction) OF PSALMS THE ARGUMENT The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which b...

Poole: Psalms 110 (Chapter Introduction) THE ARGUMENT That the penman of this Psalm was not Eliezer, Abraham’ s servant, who writ it upon the occasion of Abraham’ s victory over ...

MHCC: Psalms (Book Introduction) David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were writ...

MHCC: Psalms 110 (Chapter Introduction) Christ's kingdom.

Matthew Henry: Psalms (Book Introduction) An Exposition, with Practical Observations, of The Book of Psalms We have now before us one of the choicest and most excellent parts of all the Old Te...

Matthew Henry: Psalms 110 (Chapter Introduction) 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 th...

Constable: Psalms (Book Introduction) Introduction Title The title of this book in the Hebrew Bible is Tehillim, which means...

Constable: Psalms (Outline) Outline I. Book 1: chs. 1-41 II. Book 2: chs. 42-72 III. Book 3: chs. 73...

Constable: Psalms Psalms Bibliography Allen, Ronald B. "Evidence from Psalm 89." In A Case for Premillennialism: A New Consensus,...

Haydock: Psalms (Book Introduction) THE BOOK OF PSALMS. INTRODUCTION. The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of ...

Gill: Psalms (Book Introduction) INTRODUCTION TO PSALMS The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is c...

Gill: Psalms 110 (Chapter Introduction) 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, M...

Advanced Commentary (Dictionaries, Hymns, Arts, Sermon Illustration, Question and Answers, etc)


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