Psalms 110:4

A psalm of David.

      1 The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool.   2 The LORD shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies.   3 Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth.   4 The LORD hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.

      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. Matt. xxii. 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. vii. 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 (Luke i. 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 (2 Pet. i. 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. iv. 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. ii. 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 (v. 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 (Ps. ii. 6), in opposition to Mount Sinai, that frightful mountain, on which the law was given, Heb. xii. 18, 24; Gal. iv. 24, 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. liii. 1; Rom. i. 16), --the gospel coming in word, and in power, and in the holy Ghost, 1 Thess. i. 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. iii. 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 Luke xxiv. 47, 49. Out of Zion must go forth the law of faith, Isa. ii. 3. Note, The gospel of Christ, being sent of God, is mighty through God to do wonders, 2 Cor. x. 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. v. 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. ii. 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, v. 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, John xvii. 6. They are redeemed by him; he has purchased them to be to himself a peculiar people, Tit. ii. 14. They are his by right, antecedent to their consent. He had much people in Corinth before they were converted, Acts xviii. 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. xi. 10; lx. 3. Or when thou art drawing them out to battle they shall be willing to follow the Lamb whithersoever he goes, Rev. xiv. 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. xix. 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. v. 7; Isa. lxiv. 4, 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, v. 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. v. 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. xiii. 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. vii. 20, 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, 1 Sam. ii. 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 (Zech. vi. 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. vii.) 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.

Hebrews 5:6

      1 For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins:   2 Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity.   3 And by reason hereof he ought, as for the people, so also for himself, to offer for sins.   4 And no man taketh this honour unto himself, but he that is called of God, as was Aaron.   5 So also Christ glorified not himself to be made a high priest; but he that said unto him, Thou art my Son, to day have I begotten thee.   6 As he saith also in another place, Thou art a priest for ever after the order of Melchisedec.   7 Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared;   8 Though he were a Son, yet learned he obedience by the things which he suffered;   9 And being made perfect, he became the author of eternal salvation unto all them that obey him;

      We have here an account of the nature of the priestly office in general, though with an accommodation to the Lord Jesus Christ. We are told,

      I. Of what kind of beings the high priest must be. He must be taken from among men; he must be a man, one of ourselves, bone of our bones, flesh of our flesh, and spirit of our spirits, a partaker of our nature, and a standard-bearer among ten thousand. This implies, 1. That man had sinned. 2. That God would not admit sinful man to come to him immediately and alone, without a high priest, who must be taken from among men. 3. That God was pleased to take one from among men, by whom they might approach God in hope, and he might receive them with honour. 4. That every one shall now be welcome to God that comes to him by this his priest.

      II. For whom every high priest is ordained: For men in things pertaining to God, for the glory of God and the good of men, that he might come between God and man. So Christ did; and therefore let us never attempt to go to God but through Christ, nor expect any favour from God but through Christ.

      III. For what purpose every high priest was ordained: That he might offer both gifts and sacrifices for sin.

      1. That he might offer gifts or free-will offerings, brought to the high priest, so offered for the glory of God, and as an acknowledgment that our all is of him and from him; we have nothing but what he is pleased to give us, and of his own we offer to him an oblation of acknowledgment. This intimates, (1.) That all we bring to God must be free and not forced; it must be a gift; it must be given and not taken away again. (2.) That all we bring to God must go through the high priest's hands, as the great agent between God and man.

      2. That he might offer sacrifices for sin; that is, the offerings that were appointed to make atonement, that sin might be pardoned and sinners accepted. Thus Christ is constituted a high priest for both these ends. Our good deeds must be presented by Christ, to render ourselves and them acceptable; and our evil deeds must be expiated by the sacrifice of himself, that they may not condemn and destroy us. And now, as we value acceptance with God and pardon, we must apply ourselves by faith to this our great high priest.

      IV. How this high priest must be qualified, v. 2.

      1. He must be one that can have compassion on two sorts of persons:-- (1.) On the ignorant, or those that are guilty of sins of ignorance. He must be one who can find in his heart to pity them, and intercede with God for them, one that is willing to instruct those that are dull of understanding. (2.) On those that are out of the way, out of the way of truth, duty, and happiness; and he must be one who has tenderness enough to lead them back from the by-paths of error, sin, and misery, into the right way: this will require great patience and compassion, even the compassion of a God.

      2. He must also be compassed with infirmity; and so be able from himself feelingly to consider our frame, and to sympathize with us. Thus Christ was qualified. He took upon him our sinless infirmities; and this gives us great encouragement to apply ourselves to him under every affliction; for in all the afflictions of his people he is afflicted.

      V. How the high priest was to be called of God. He must have both an internal and external call to his office: For no man taketh this honour to himself (v. 4), that is, no man ought to do it, no man can do it legally; if any does it, he must be reckoned a usurper, and treated accordingly. Here observe, 1. The office of the priesthood was a very great honour. To be employed to stand between God and man, one while representing God and his will to men, at another time representing man and his case to God, and dealing between them about matters of the highest importance--entrusted on both sides with the honour of God and the happiness of man--must render the office very honourable. 2. The priesthood is an office and honour that no man ought to take to himself; if he does, he can expect no success in it, nor any reward for it, only from himself. He is an intruder who is not called of God, as was Aaron. Observe, (1.) God is the fountain of all honour, especially true spiritual honour. He is the fountain of true authority, whether he calls any to the priesthood in an extraordinary way, as he did Aaron, or in an ordinary way, as he called his successors. (2.) Those only can expect assistance from God, and acceptance with him, and his presence and blessing on them and their administrations, that are called of God; others may expect a blast instead of a blessing.

      VI. How this is brought home and applied to Christ: So Christ glorified not himself, v. 5. Observe here, Though Christ reckoned it his glory to be made a high priest, yet he would not assume that glory to himself. He could truly say, I seek not my own glory, John viii. 50. Considered as God, he was not capable of any additional glory, but as man and Mediator he did not run without being sent; and, if he did not, surely others should be afraid to do it.

      VII. The apostle prefers Christ before Aaron, both in the manner of his call and in the holiness of his person. 1. In the manner of his call, in which God said unto him, Thou art my Son, this day have I begotten thee (quoted from Ps. ii. 7), referring to his eternal generation as God, his wonderful conception as man, and his perfect qualification as Mediator. Thus God solemnly declared his dear affection to Christ, his authoritative appointment of him to the office of a Mediator, his installment and approbation of him in that office, his acceptance of him, and of all he had done or should do in the discharge of it. Now God never said thus to Aaron. Another expression that God used in the call of Christ we have in Ps. cx. 4, Thou art a priest for ever, after the order of Melchisedec, v. 6. God the Father appointed him a priest of a higher order than that of Aaron. The priesthood of Aaron was to be but temporary; the priesthood of Christ was to be perpetual: the priesthood of Aaron was to be successive, descending from the fathers to the children; the priesthood of Christ, after the order of Melchisedec, was to be personal, and the high priest immortal as to his office, without descent, having neither beginning of days nor end of life, as it is more largely described in the seventh chapter, and will be opened there. 2. Christ is here preferred to Aaron in the holiness of his person. Other priests were to offer up sacrifices, as for the sins of others, so for themselves, v. 3. But Christ needed not to offer for sins for himself, for he had done no violence, neither was there any deceit in his mouth, Isa. liii. 9. And such a high priest became us.

      VIII. We have an account of Christ's discharge of this his office, and of the consequences of that discharge, v. 7-9.

      1. The discharge of his office of the priesthood (v. 7): Who in the days of his flesh, when he had offered up prayers and supplications, &c. Here observe, (1.) He took to him flesh, and for some days tabernacled therein; he became a mortal man, and reckoned his life by days, herein setting us an example how we should reckon ours. Were we to reckon our lives by days, it would be a means to quicken us to do the work of every day in its day. (2.) Christ, in the days of his flesh, subjected himself to death; he hungered, he was a tempted, bleeding, dying Jesus! He body is now in heaven, but it is a spiritual glorious body. (3.) God the Father was able to save him from death. He could have prevented his dying, but he would not; for then the great design of his wisdom and grace must have been defeated. What would have become of us if God had saved Christ from dying? The Jews reproachfully said, Let him deliver him now, if he will have him, Matt. xxvii. 43. But it was in kindness to us that the Father would not suffer that bitter cup to pass away from him; for then we must have drunk the dregs of it, and been miserable for ever. (4.) Christ, in the days of his flesh, offered up prayers and supplications to his Father, as an earnest of his intercession in heaven. A great many instances we have of Christ's praying. This refers to his prayer in his agony (Matt. xxvi. 39, and ch. xxvii. 46), and to that before his agony (John xvii.) which he put up for his disciples, and all who should believe on his name. (5.) The prayers and supplications that Christ offered up were joined with strong cries and tears, herein setting us an example not only to pray, but to be fervent and importunate in prayer. How many dry prayers, how few wet ones, do we offer up to God! (6.) Christ was heard in that he feared. How? Why he was answered by present supports in and under his agonies, and in being carried well through death, and delivered from it by a glorious resurrection: He was heard in that he feared. He had an awful sense of the wrath of God, of the weight of sin. His human nature was ready to sink under the heavy load, and would have sunk, had he been quite forsaken in point of help and comfort from God; but he was heard in this, he was supported under the agonies of death. He was carried through death; and there is no real deliverance from death but to be carried well through it. We may have many recoveries from sickness, but we are never saved from death till we are carried well through it. And those that are thus saved from death will be fully delivered at last by a glorious resurrection, of which the resurrection of Christ was the earnest and first-fruits.

      2. The consequences of this discharge of his office, v. 8, 9, &c.

      (1.) By these his sufferings he learned obedience, though he was a Son, v. 8. Here observe, [1.] The privilege of Christ: He was a Son; the only-begotten of the Father. One would have thought this might have exempted him from suffering, but it did not. Let none then who are the children of God by adoption expect an absolute freedom from suffering. What Son is he whom the Father chasteneth not? [2.] Christ made improvement by his sufferings. By his passive obedience, he learned active obedience; that is, he practiced that great lesson, and made it appear that he was well and perfectly learned in it; though he never was disobedient, yet he never performed such an act of obedience as when he became obedient to death, even to the death of the cross. Here he has left us an example, that we should learn by all our afflictions a humble obedience to the will of God. We need affliction, to teach us submission.

      (2.) By these his sufferings he was made perfect, and became the author of eternal salvation to all who obey him, v. 9. [1.] Christ by his sufferings was consecrated to his office, consecrated by his own blood. [2.] By his sufferings he consummated that part of his office which was to be performed on earth, making reconciliation for iniquity; and in this sense he is said to be made perfect, a perfect propitiation. [3.] Hereby he has become the author of eternal salvation to men; he has by his sufferings purchased a full deliverance from sin and misery, and a full fruition of holiness and happiness for his people. Of this salvation he has given notice in the gospel; he has made a tender of it in the new covenant, and has sent the Spirit to enable men to accept this salvation. [4.] This salvation is actually bestowed on none but those who obey Christ. It is not sufficient that we have some doctrinal knowledge of Christ, or that we make a profession of faith in him, but we must hearken to his word, and obey him. He is exalted to be a prince to rule us, as well as a Saviour to deliver us; and he will be a Saviour to none but to those whom he is a prince, and who are willing that he should reign over them; the rest he will account his enemies, and treat them accordingly. But to those who obey him, devoting themselves to him, denying themselves, and taking up their cross, and following him, he will be the author, aitios--the grand cause of their salvation, and they shall own him as such for ever.

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