Psalm 110

5/02/21

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Sermon Transcript

Good morning. Please open your Bibles to Psalm 110. I really appreciate the opportunity to speak this morning. I look forward to Charles returning, but I also enjoy the opportunity to get to speak. So, thank you very much for this.

Psalm 110. By any measure, Psalm 110 is one of the most important Old Testament passages in helping us to understand the New Testament. And why do I say that? I say that because there is no other passage of the Old Testament that is so frequently quoted or alluded to in the New Testament than is Psalm 110. It’s quoted directly 11 times in the New Testament, and it’s alluded to in over a dozen other places in the New Testament.

As we heard in our Scripture reading this morning, when confronted by the Pharisees in Matthew 22, Jesus referred to Psalm 110 as proof of his divinity. And in fact, as we heard in the Scripture reading, Jesus also confirmed that King David himself penned Psalm 110 by the Holy Spirit, Jesus told us. Peter quoted Psalm 110 in the very first gospel sermon in Acts chapter 2. Paul alluded to Psalm 110 in Romans 8 and in 1 Corinthians 15, which I’m sure we would all or two of the most towering chapters in the New Testament. In fact, much of the entire book of Hebrews is modeled after Psalm 110.

So let’s take a closer look at Psalm 110, verse 1. “The Lord said unto my Lord, sit thou at my right hand until I make thine enemies thy footstool.” Well, there’s a verse that gets your attention. In the first verse of Psalm 110, we have two lords and one king. But of course, we know what we really have there are three kings, God the Father, God the Son, and King David. And in fact, I’d have to say the English translations inject a little bit of confusion here with the repeated use of the word Lord in verse 1 and elsewhere in the Psalm. In your translation, you may notice use of the word Lord is in all capital letters. That’s an indication that the underlying Hebrew word is God’s proper name Jehovah Yahweh. The American Standard renders that first verse Jehovah saith unto my Lord sit thou at my right hand.

That tells us who the first Lord is in verse 1. It’s God the Father. Who is the second Lord? You know if you pick up a modern commentary most modern critics will tell you the second Lord in verse 1 was just an earthly king of Israel and only later they’ll tell us was this applied to the Messiah by the New Testament writers. Does that make any sense? No, it doesn’t. First, for that view to be correct it must be the case that this psalm was written by someone other than King David despite what Jesus told us in Matthew 22. Why? Because the pronoun “my” in verse 1 refers to the author and King David would never refer to one of his mere earthly descendants as “my Lord.” In fact, wasn’t that Jesus’s point in Matthew 22 that we just heard read to us?

Jesus’s argument to the Pharisees in Matthew 22 is based on the first six words of this psalm combined with the authorship of the Psalm. In Matthew 22:42, Jesus asked the Pharisees a question about the Messiah. “Whose son is he?” He asked. And they answered, “The son of David.” Jesus then quoted the first verse of Psalm 110 and asked them another question. “If David then calls him Lord, how is he his son?”

What Jesus wanted the Pharisees to see was that the Messiah was not just a physical descendant of King David in a long line of physical descendants and Kings Instead the Messiah was much more than that much more than a son of David. The Messiah was the Son of God. So that’s one reason we know with certainty that Psalm 110 was never addressed to just an earthly king of Israel. It could not have been. But second we know that Psalm 110 was never directed to just an earthly king. Why? Because we’ve read Psalm 110, we’ve read it. We’re about to study it. What we’re about to see is that this Psalm includes descriptions of this Lord that could never apply to a mere man. In fact, this Psalm includes descriptions of this Lord that could never apply to any king under the old covenant. That’s something the writer of Hebrews is going to explain to us in just a moment. Psalm 110 applies originally and exclusively to Christ the Messiah. It could never have applied to a mere earthly king.

In the second half of verse 1, Jehovah says to King David’s Lord, “Sit thou at my right hand until I make thine enemies thy footstool.” That short phrase in verse 1 of Psalm 110 is the most oft-quoted Old Testament phrase found in the New Testament. Over and over again in the New Testament we are told that Jesus is at the right hand of God and each time we’re told that we’re to think back to Psalm 110. Just as the messianic title Son of Man brings us back to Daniel 7, so the right hand of God brings us back to Psalm 110 and in fact Jesus’ great confession in Mark 14:62, it combines both of those and Jesus said “I am and you shall see the Son of man sitting on the right hand of power and coming in the clouds of heaven.” That’s Daniel 7, that’s Psalm 110.

Well what does it mean to sit at the right hand of God the Father? No greater authority or power could ever be described than that. It means not only that the Messiah is greater than King David (Acts 2:34), but it also means the Messiah is greater than the angels (Hebrews 1:13). Men rejected Christ but God exalted him. That’s what Peter said in Acts chapter 5:30-31 echoing Psalm 110. “The God of our fathers raised up Jesus whom ye slew and hanged on a tree him hath God exalted with his right hand to be a prince and a Savior for to give repentance to Israel and forgiveness of sins.” That’s Peter pointing back to Psalm 110. It’s also what Peter said in 1 Peter 3:22 again echoing Psalm 110. “Who has gone into heaven and is on the right hand of God angels and authorities and powers being made subject unto him.”

But why is Jesus sitting? Because his great sacrificial task is finished. That is what the writer of Hebrews tells us. Again, quoting Psalm 110. Hebrews 10:11-13, “And every priest standeth daily, ministering and offering oftentimes the same sacrifices, which can never take away sins. But this man, after he had offered one sacrifice for sins forever, sat down on the right hand of God from henceforth expecting till his enemies be made his footstool.” That’s why Jesus is sitting.

Who are the enemies of the Lord in verse 1 of Psalm 110? Well, death is certainly on that list, as Paul tells us, referring to Psalm 110, 1 Corinthians 15:25-26, “For he must reign till he hath put all enemies under his feet, the last enemy that shall be destroyed is death.” But Paul tells us there are others on that list of enemies. Philippians 3:18-19, “For many walk, of whom I have told you often and now tell you even weeping, they are enemies of the cross of Christ.” And of course, Satan is one of those enemies. In fact, as we’re about to see in more detail, there is a clear, clear connection between Psalm 110 and the first messianic prophecy in Genesis 3:15. Many powerful enemies would be arrayed against the Messiah, but the first verse of Psalm 110 tells us who would win that battle, Christ, the Messiah.

Verse 2, “The Lord shall send the rod of thy strength out of Zion. Rule thou in the midst of thine enemies.” Jehovah will send the rod of the Messiah’s strength out of Zion. What is this rod of strength that comes out of Zion? Isaiah answers that question in Isaiah chapter 2, one of the great prophecies about the church. Isaiah 2:2, “And it shall come to pass in the last days that the mountain of the Lord’s house shall be established in the top of the mountain, shall be exalted above the hills and all nations shall flow into it. And many shall go and say, 'Come ye and let us go up to the mountain of the Lord, to the house of the God of Jacob. He will teach us of his ways, we will walk in his paths.” Listen to “For out of Zion shall go forth the law and the word of the Lord from Jerusalem.” The rod of strength in verse 2 of Psalm 110 is the word of the Lord that went out first from Jerusalem in Acts chapter 2 as prophesied in Isaiah chapter 2. That word of strength is the gospel of Christ. Romans 1:16, "I am not ashamed of the gospel of Christ. Why? For it is the power of God unto salvation to everyone that believe it. To the Jew first went out from Jerusalem also to the Greek. The gospel of Christ is the rod of strength.

Well what does it mean in verse 2 to rule in the midst of thine enemies? The rule of the Messiah comes as a consequence of the rod of strength sent out by God the Father. What that means is that the rule of the Messiah arises from the Word of God that was sent out. We’re reminded of a verse in Revelation about Christ, Revelation 19:15, “And out of his mouth goeth a sharp sword, that with it he should smite the nations; he shall rule them with a rod of iron.” And this rule is not a distant rule, this rule is not a passive rule, this rule is active, it’s occurring in the very midst of God’s enemies.

Everyone is under God’s rule. You know the question today is not whether Jesus is my king. He is, he’s everybody’s king. The question is not whether Jesus is my Lord. He is, he’s everybody’s Lord. That’s what it means to be king of kings and Lord of Lords. The question is whether I am God’s faithful and loyal subject, a faithful and loyal subject of Christ and that’s what we see in the next verse.

Verse 3, “Thy people shall be willing in the day of thy power in the beauties of holiness from the womb of the morning thou has the dew of thy youth.” Verse 3 has been called the most difficult verse to translate in the entire book of Psalms. Almost every word of that verse is rendered differently by different translations, but I think we can understand verse 3 easily if we use the New Testament as our guide to what it means. Let’s take verse 3 apart, piece by piece.

“Who are thy people?” in verse 3. Well, the word “thy” is referring back to Messiah. These people are the Messiah’s people. Verse 3 tells us they shall be willing in the day of thy power. Okay, well once again the word “thy” there is referring to the Messiah. This is the day of Christ’s power. Well what day is that? Well I think that day was when Jesus was on earth teaching and healing. Acts 10:38, "How God anointed Jesus of Nazareth with the Holy Ghost and with power who went about doing good and healing all that were oppressed by the devil for God was with him. The day of power is when the kingdom came with power in Acts chapter 2 as we were told in Acts chapter 1:8.

So who then are the Messiah’s people? Well the people of the Messiah are Christians. We are the Messiah’s people, the Lord’s Church, Church of Christ, the people who belong. They are thy people in verse 3. They belong to the Messiah and there is a crucial crucial word in verse 3. If you’re an underliner, get your pen out. “Thy people shall be willing.” Willing. That word willing here is so important. We come to Christ of our own free will. We are willing followers of Christ. That’s what Psalm 110:3 is telling us. And what does that mean? Well one thing it means is that Calvinism is false, false, false. I don’t need to show someone a dozen verses to show why Calvinism is false. I don’t even need to show someone an entire verse to show why Calvinism is false. I can point to a single word to show why Calvinism is false.

If we come to Christ in our own free will, we can leave the same way. The doctrine of “once saved, always saved” is false. And if we come to Christ of our own free will, there’s no such thing as an irresistible call of grace. There’s no such thing as personal predestination. We are perfectly free to resist God’s will. We see people doing it all the time. I’m reminded of something Chesterton once said. They asked him if he believed in infant baptism. He said, “Believe in it. I’ve seen it done.” If we come to Christ of our own free will, then Calvinism is false, and this verse is telling us that. There’s no compulsion to Christianity. No one is forced to go to heaven against his will. No one is saved from hell against his will. No one is compelled against his will to serve Christ. The people of the Messiah are a willing people. We willingly follow our Master.

What does the second half of verse 3 mean? “In the beauty of holiness from the womb of the morning, has the dew of thy youth.” Okay, that’s a difficult phrase, but let’s turn it around. Let’s come at it from a different angle. What would we expect it to be telling us? The first half of verse 3 introduced the people of the Messiah, so wouldn’t we expect the second half of the verse 3 to be describing those people, telling us about them? I think that’s what it’s doing. Well, let’s break that part of the verse apart to see if we can figure out what it means. When we do that we see three main concepts: holiness, birth, and water. Holiness in the beauty of holiness, birth in the womb of the morning, and water in the dew of thy youth." Well, what does that mean? Well, let’s think about that. What is it about the Lord’s people that combines holiness, birth, and water? Now, there’s a question that answers itself, doesn’t it?

Romans 6:4, “Therefore we are buried with him by baptism into death, that Christ was raised from the dead by the glory of the Father even so we also should walk in newness of life.” 1 Peter 1:22-23, “Seeing ye have purified your souls and obeying the truth through the Spirit and to unfeigned love of the brethren see that ye love one another with a pure heart fervently being born again not of corruptible see but of incorruptible by the Word of God to liveth and abideth forever.” Verse 3 is describing the church, the people of the Messiah, the people that belong to the Messiah, the people that belong to Christ, the Church of Christ, the people who willingly follow their King, obey their King, who pursue holiness. We in the church are the faithful subjects of the King of Kings and the Lord of Lords.

Verse 4, “The Lord has sworn and will not repent, thou art a priest forever after the order of Melchizedek.” The opening phrase of verse 4 tells us just how important this verse is. I mean they’re all important but this one starts off with the Lord has sworn and will not repent. If there’s anything stronger than the divine oracle in verse 1 it’s the divine oath here in verse 4. You know many Old Testament prophecies were conditional. This promise is not one of them. This promise is unconditional. God was going to bless the world with a Messiah who would be the perfect King and High Priest. God was not going to change his mind and nothing, nothing that man could do or the powers of darkness could do could ever derail God’s plan to bless the world through the Messiah. It was going to happen and it did happen in the first century when Christ came.

What does it mean to be a priest after the order of Melchizedek? Well, Melchizedek was the mysterious priest and king of Jerusalem in the time of Abraham. Genesis 14:18, “And Melchizedek, king of Salem, brought forth bread and wine, and he was the priest of the Most High God.” King and priest. Had priority over Abraham and the people of Abraham, both in the blessing he gave and in the gift he received. That’s what Hebrews 7 tells us. Hebrews 7:4, “Now consider how great this man was, unto whom even the patriarch Abraham gave a tenth of the spoils.” What that means is that Jesus is not just King and High Priest of the Jews. Jesus is King and High Priest of the whole world. That’s what it means to be priest after the order of Melchizedek.

Verse 4 confirms with absolute certainty that Psalm 110 was not written about any mere earthly king of Israel. No king or could ever be priest under the old law. Why? Because as Hebrews 7:14 reminds us, kings came from the tribe of Judah, priests came from the tribe of Levi. In 2 Chronicles 26, King Uzziah was punished with leprosy. Why? Because he tried to take on the duties of a priest. Only Jesus could combine those two offices and then only under the new covenant under the order of Melchizedek. This combined kingship and priesthood of the Messiah, it is one of the most important concepts in the Bible. As we just saw, God was planning for it all the way back in Genesis 14 and earlier. We see the combined kingship and priesthood of Christ all throughout the Bible. In the book of Zechariah, we see crowns placed on the head of the high priest to prefigure Christ. In the book of Revelation, we see various symbols, including the number two that are used over and over to describe the combined royal priesthood of Christ. Jesus is our perfect King and High Priest and only Jesus could combine those two offices. Anytime you ever see that combination in the Bible, you’re looking at something the Messiah would do, not under the old covenant, but under the new. And you are looking at something that only the Messiah could do. No one else could ever do that.

What’s the most important word in verse 4? Forever. Forever. “Thou art a priest forever after the order of Melchizedek.” Hebrews 7:24 tells us that Jesus has an unchangeable priesthood and the next verse in Hebrews 7 tells us what that means. It means that “Jesus is able to save them to the uttermost that come to unto God by him seeing he ever liveth to make intercession for them forever.” What Jesus accomplished on the cross does not need to be done again. Hebrews 10:10, “We are sanctified through the offering of the body of Jesus once for all.” That’s also what Hebrews 5:9 explains to us after quoting Psalm 110 in Hebrews 5:6. Hebrews 5:9, “And being made perfect, he became the author of what? Eternal salvation unto them that obey him forever.”

Verse 5, “The Lord at thy right hand shall strike through kings in the day of his wrath.” Yes, Jesus is sitting at the right hand of God but verse 5 tells us his rule is active. Notice in verse 5 the psalmist is addressing God the Father, the Lord at thy right hand is the Messiah at the right hand of God. Verse 5 tells us the Messiah shall strike through kings in the day of his wrath. Jesus isn’t just sitting in heaven watching it all happen, Jesus is making it happen. He’s the one doing the action here in verse 5.

Well who are these kings? I think they’re the same Kings that Isaiah wrote about in Isaiah 52:15. “So shall he sprinkle or startle many nations, the King shall shut their mouths at him for that which they had not been told them they shall see and that which they had not heard they shall consider.” These Kings are the forces of the earth that were arrayed against the Lord’s anointed, these Kings are the great earthly powers who think they’re so high and mighty, but they’re footstools.

What’s the day of wrath? You know, as tempting as it might be to jump to the end of the world here in verse 5, we need to be a little careful before we do that here. Why? Well, for starters, there’s no indication anywhere in the Bible there’s gonna be some great battle at the end of the world. That last great day will be a day of judgment for the enemies of God and the day of rejoicing for the people of God who meet their great King in the air. On that last great day, the ungodly are not going to be lifting up weapons, they’re going to be bending their knees. That’s what I read in the Bible. But I think the context here also tells us that we haven’t jumped to the end of the world. Why? Because verse 5 describing the great victory by which the Messiah became both King and High Priest. Well, when did that happen? That happened at the cross. The resurrection, the ascension, the establishment of the eternal kingdom in Acts chapter 2. Those are first century events. And where did we just look to find out who these kings are in verse five? We look to Isaiah 52, which is part of the great prophecy of the suffering servant in Isaiah 53, which we know was fulfilled in the first century. Yes, Jesus will come again someday to claim his own. And we as faithful followers will meet him in the air. But the victory, that happened at the cross.

Verse 6, “He shall judge among the heathen, he shall fill the places with the dead bodies, he shall wound the heads over many countries.” Well whose head is wounded in the second half of verse 6? The King James that I just read had the plural heads. I think the American Standard is more accurate and it just has the singular head. He will strike through the head in many countries. Wounded head here in verse 6 it’s being shown in contrast to the victorious head we’re about to see in the next verse so who is this wounded head in verse 6? Doesn’t Genesis 3:15 answer that question? As we said a moment ago there’s a clear link between the first messianic prophecy in Psalm 1 and in Genesis 3 and what we’re reading here in Psalm 110. Genesis 3:15, “I will put enmity between thee and the woman in between thy seed and her seed it shall bruise thy head,” speaking to Satan, “thou shalt bruise his heel.” I think the head over many countries in verse 6 is Satan whose head was wounded by the Messiah, the promised seed of Genesis 3. John 12:31, “Now is the judgment of this world now shall the prince of this world be cast out.” Hebrews 2:14, “For then as much as the children partakers of flesh and blood, He also Himself likewise took part of the same, that through death He might destroy him that had the power of death, that is the devil.” That was through His death on the cross.

Is the judgment in verse 6 the final judgment on the last great day? Again, I think the context says no. When did the rod of strength go out from Zion? When was Satan’s head wounded? How many times does the New Testament quote Psalm 110 and tell us it has come to pass? All that happened in the first century. But was there a judgment of some sort in the first century? We just read a verse that says there was. John 12:31, “Now is the judgment of this world. Now shall the prince of this world be cast out.” Yes, there will be a final day of judgment when Jesus appears again to claim His own. But John 12:31 tells us there was also a judgment of this world at the first appearance. Satan lost at the cross. And the dead bodies in verse 6, who are they? I think they’re Satan’s minions who were judged along with their master. The purpose of verse 6 is a picture of total and complete victory of the Messiah over his enemies. So when did that great victory take place? Or is it yet future? Well, Paul tells us there’s an aspect of it that is yet future. 1 Corinthians 15:25-26, “He must reign till he has put all enemies under his feet. The last enemy that shall be destroyed is death.” So that’ll be at the final resurrection. But Paul also tells us the victory has already been accomplished, and it was accomplished at the cross. Colossians 2:14-15, “Blotting out the handwriting of the ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross, and having spoiled principalities and powers, He made a show of them openly, triumphing over them in it, the cross.” Jesus triumphed at the cross. Yes, there will be a great victory over death at the final resurrection of the saints, but that victory is not in doubt. There’s not gonna have to be some great battle to make sure that victory happens. Why? That victory was won at the cross. It already happened. That victory happened at the cross.

Verse 7, “He shall drink of the brook in the way, therefore shall he lift up the head.” What does verse 7 mean? Most commentaries will just say, “Oh well, verse 7 is just a general description of a victorious warrior quenching his thirst and lifting up his head in triumph when the battle is over.” And maybe that’s all verse 7 is. But I have another theory. One that I believe is more in keeping with the beauty and the importance of Psalm 110, this messianic psalm, and one that I think gives us yet another allusion to Psalm 110 in the New Testament. What do we see in verse 7? We see the Messiah taking a drink. We see the Messiah lifting up his head. Where else have we seen something like that?

John 19:28, “After this, Jesus, knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst. Now there was said a vessel full of vinegar, and they filled a sponge with vinegar, and put it upon a hyssop, and put it to his mouth. When Jesus therefore had received the vinegar, he said, it is finished. He bowed his head, gave up the ghost.” Everything that Jesus said on this earth was intended to teach a spiritual lesson. Do we think his statement, “I thirst,” is different? I do not. I think that statement was also intended to teach us a spiritual lesson, and I think that lesson was to direct our minds back to Psalm 110. Did you notice that phrase in John 19:28 that I just read? “After this Jesus knowing that all things were now accomplished that the scripture might be fulfilled said I thirst.” What scripture? Most commentaries struggle to answer that question. I think the answer is Psalm 110:7. “He shall drink of the brook in the way. Therefore shall he lift up the head.” Just as Jesus directed our attention to Psalm 22 from the cross, I think He directed our attention to Psalm 110 from the cross with some of His final words. I think that in the final moments before His death, Jesus was thinking about that final verse in Psalm 110, and I think that’s why He said, “I thirst.” From Psalm 22 to Psalm 110, we see the great victory of the cross. When Jesus died on that cross, men saw it as a great defeat. But they were wrong. Jesus’ death on that cross was the greatest victory that could ever be imagined. It was by that cross that Jesus completely triumphed over his enemies, just as Psalm 110 has told us. In the final verse of that Psalm, the Messiah is pictured as a victorious warrior, refreshing himself after the strenuous battle by drinking water and lifting his head joyfully in triumph. That happened at the cross. It is finished. Yes, the mission was finished at the cross, Christ’s mission, but so was Psalm 110, when Jesus referred us to its final verse. When Jesus died that victorious death on the cross, he had accomplished the great victory that Psalm 110 had prophesied about him.

So what lessons can we learn from Psalm 110? Well, verses 1 and 2 tell us that Jesus is the perfect king. “The Lord said unto my Lord, sit thou at my right hand, until I make thine enemies thy footstool. The Lord shall send the rod of thy strength out of Zion. Rule thou in the midst of thine enemies.” Verse 3 tells us that Jesus is seeking willing followers. “Thy people shall be willing in the day of thy power, and the beauties of holiness from the womb of the morning thou hast to do of thy youth.” Verse 4 tells us that Jesus is our perfect High Priest. “The Lord has sworn and will not repent thou art a priest forever after the order of Melchizedek.” And verses 5 through 7 tell us that Jesus won the victory at the cross. “The Lord at thy right hand shall strike through kings in the day of his wrath. He shall judge among the heathen. He shall fill the places with dead bodies. He shall wound the head over many countries. He shall drink of the brook in the way. Therefore shall he lift up the head.”

And the good news of the gospel this morning is that we can share in that great victory. 1 John 5:4, “For whatsoever is born of God overcometh the world and this is the victory, this is the victory that overcometh the world even our faith.” If you want to share in that great victory this morning, Jesus is calling you to obey His gospel and be baptized for remission of your sins. That is how we become born of God. That is how we share in the great victory of Christ. That is how we overcome the world by faith. That’s an obedient faith in Christ, our Lord, our King, our Savior. If you were once a part of the Lord’s victorious people, but you have strayed from the path, Jesus is calling you home. You left willingly, you must return the same way. If we can help in any way this morning, please come while we stand and while we sing.