INTRODUCTION

         Psalm 110 is a Messianic Psalm of David.  It is concerned solely with Christ, addressing all of Christ attributes: His prophetical office (v. 2); His kingly office (v. 1, 3, 5, and 6); His priestly office (v. 4): His humiliation and exaltation (v. 7).[1]  Therefore, this psalm is one of the most cited Old Testament passages in the New Testament.  Direct quotations and illusions appear in the Gospels, Acts, Pauline and Petrine epistles, and Hebrews.  Christ himself used Psalm 110 to manifest His Lordship in Matthew 22:44.[2]  Christians joyfully read this psalm knowing that Jesus’ resurrection signified His right to the Davidic kingship, and that He now subdues the Gentiles into His Kingdom. 

Additionally, this psalm contains a number of literary features.  The structure demonstrates developmental and formal parallelism.  As is common in Old Testament poetry, David used figurative language to characterize the Messiah and His future accomplishments.  The psalm contains metaphors, indirect analogy, hyperbole, and personification.  Analyzing these is an important part of understanding the message comprised of evidence that God revealed far ahead of time the coming of His son.  A proper interpretation of Psalm 110 gives assurance of this.

CONTEXT

         Since the Psalms are intended to be read individually, the context is not determined the same way as for a New Testament letter.  Reading Psalms 109 and 111 will not necessarily help in properly understanding the message of Psalm 110.  A close study of David’s psalm writing gives insight into the meaning of the text.  Furthermore, this text is unique insofar as it is used extensively in the inspired writings of the New Testaments by a variety of authors.  Examination of these references will assist in gaining an accurate meaning of the text.

         Over seventy psalms were authored by David.  The Royal Psalms are concerned with the Davidic monarchy and its role in God’s blessings for his people.[3]  1 Chronicles 29:23 states that the Davidic king sat on the throne of the Lord, but since the accomplishments of this king could not be performed by a mere man, it must point to the Messiah.  This is the context in which the psalm should be read.  The fact that Christ himself would refer it as messianic is rock solid proof that it is only interpreted correctly in this context.  This is pronounced throughout the New Testament.[4]

         The psalm flows well, beginning with mention of the triumph of the messianic king, and his relationship to God the Father.  Thereafter, a declaration of power and responsibility is made, and assurance that his people will be loyal to him.  Once he has secured God’s people, his eternal priesthood is declared.  The psalm ends with the resounding defeat of all opposition, and re-affirmation of the total victory and supremacy of verse 1. 

CONTENT

A Revelation by God: The Lord to My Lord (110:1)

The Lord (Yahweh) says to the Davidic king “Sit at my right hand.”  This is one of the most explicit references to Christ in the Old Testament; although he is the son of David, David calls Him his Lord.  This position of honor is bestowed upon a human, Davidic king with the promise that his enemies will be overcome and made to submit unto him.  The Risen Christ is the only one who fits this description.  That one as great as David, who sat on the throne of the Lord and was promised in his seed the Messiah, should call him Lord is considerable.  Furthermore, it is granted to Him by God the Father, the supreme authority.  He is told to sit at God’s right hand, a place of honor.[5]  There are two interpretations of this posture: 1) that he seats himself after completing his work denotes utter accomplishment and finality, and 2) he sits in dominion and judgment.  The phrase “make your enemies your footstool” means that God will subjugate these enemies, putting them under the authority of the Davidic king.[6] He will be victorious, and equal with God. Stephen was truly blessed to witness the risen Lord Jesus reigning as the messianic king in Acts 2:32-35.

The King Will Rule over God’s People (110:2-4)

These verses address the effectual rule of the Davidic king over God’s people.  Verse 2 begins with the founding of the church by Christ, the mighty scepter coming out of Jerusalem, the city of the Great King.[7]  He goes out into the Satan’s stronghold, the Gentile nations, to make subjects of some, and condemn others.[8]  The scepter is a rod of correction for some, and a rod of destruction for others.  As a rod of correction, he is the savior of God’s people; as a rod of destruction, the judge of the world.  Christ rules in the midst of his enemies because his body, the church, resides in the world.  Through his church he is made known, and by the Holy Spirit these members offer themselves willingly to his service, being clothed in his holiness, their holy garments.[9]        

Since the priesthood and kingship were completely separated in Israel, so no merely human king could be spoken of in verse 4.  Here the Davidic king is also priest of the Most High God, priesthood without end, commissioned to him by God. The two offices are merged into one in the messianic king.[10]  This dual office explains the comparison with Melchizedek.  This is one of essential characteristics of Christ, that he is the Mediator between mankind and God, and that his everlasting priesthood ensures everlasting peace with God.[11]

The King’s Absolute Victory (110:5-7)

The final section is concerned with the messianic theme common to the Old Testament: the messianic king will triumphantly conquer the Gentiles powers, the footstool mentioned verse 1, and set up his kingdom.  It is possible that the carnage in verses 5 and 6 represent the final judgment, but it seems to represent the overpowering of the Gentile rulers, which allows God’s people to freely serve the messianic king.[12]  According to Matthew Henry, the lifting of his head in verse 7 symbolizes the resurrection after having drunk from the river by the way, which symbolizes God’s Wrath.  Christ drank the bitter water of God’s wrath, and suffered in our place, bowing his head in death.[13]  While wonderful to read, this is probably too fanciful, but it does appear that the lifting is his head is a symbol of his assuming power, insofar as it comes after the passage about his triumphant battle over his enemies, and ends the psalm the same way it began. 

Literary Features

         Identifying the structure of a psalm is an important tool in finding the accurate interpretation.  David used parallelism in this psalm, and several kinds can be identified. Furthermore, figurative imagery helped David convey God’s power, people and characteristics of the messianic king.

Developmental parallelism is used in every verse with the exception of verse 1, which uses formal parallelism. In each verse the first line is further developed by the second.  The first two lines of verse 2 tell of the Lord sending his mighty scepter out of Zion.  The third line modifies the first two with a command for the scepter to rule amidst its enemies.  The fact that the scepter is not to vanquish its enemies, but rather rule amidst them, and that it is sent out of Zion (Jerusalem), shows that this verse is speaking of the Messiah.  The gospel spread from Jerusalem into the entire world, where the enemies of God had their power base.  The Risen Christ is sent forth in this verse to rule amidst his enemies through his body, the church. 

Verse 3 speaks of God’s people, willing subjects to the messianic king.  The first two lines tell of the nature of God’s people, that they are ready and willing to submit themselves to the king, and that they will be presented holy.  The developmental nature of this verse is dependent upon the remaining two lines.  If it is assumed that the “womb of the morning” further develops the “day of your power” and “dew of your youth” refers in some way to God’s people, then it is developmental, but the meaning is somewhat unclear. 

Verse 4 begins with two lines informing that the Lord has sworn something, and that his word is steadfast.  The remaining two explain that the messianic king, in addition to his kingship, would also possess an everlasting priesthood.

Verse 5 contains a very simple example of developmental parallelism.  The first line assures the Messiah that the Lord is beside him, with the second making clear that his enemies will be completely defeated.  Verse 6 further develops verse 5.  The Lord continues to subdue the enemies of the messianic king, executing judgment, killing, and nullifying their power.

The key to understanding the developmental character of verse 7 is the word “therefore” that appears in the second line, connecting the two.  Although the meaning of “the brook by the way” is somewhat obscure, the second line has a clearer meaning, which in turn helps illuminate the first.  The “therefore” reveals that what takes place in the second line is a result of what takes place in the first.  Because the messianic king will “drink from the brook by the way” he will “lift up his head.” 

Images are a fundamental part of Old Testament poetry; therefore the figures of speech that employ them must be analyzed.  In Psalm 110, metaphors, indirect analogy, hyperbole, and personification are used as figurative imagery.  In verses 5 and 6, David used hyperbole to display the power of God in His wrath.  The term “shatter” is used in both verses to describe how God will destroy the power of earthly kings, enemies of the messianic king.  The term “shatter” resonates with the reader.  When something shatters, it is completely broken and beyond reassembling.  This is how the David wants us to understand that state of the worldly powers: that they will be utterly destroyed, beyond repair or recovery.  It also speaks strongly of the superiority of God’s power.  That they are shattered shows they that were helpless in defense against Almighty God.    

APPLICATION

         The application of Psalm 110 is a better understanding of who Christ is. It magnifies Christ as king, priest and prophet.  As king, the Christian should submit, worship, and praise him.  As priest, to trust in him to intercede on our behalf and secure our salvation.  As prophet, that his words can be relied upon and used. The application of this information should lead to increased awe of who Jesus is.  It is also important to note that this was written long before Jesus lived, died, and rose again, which should cause the Christian the marvel at God’s ability to reveal things so long before they actually take place.  Overall, it should strengthen the Christian’s faith, since it shows how God has control over all things, including our future, and that He shall reign forever.