1 Yahweh says to my Lord, "Sit at my right hand, until I make your enemies your footstool for your feet."
*Minor differences ignored. Grouped by changes, with first version listed as example.
Jehovah said to my Lord [1] 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," (Romans 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, (Matthew 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 [2] 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. [3] Paul certainly declares that he will then deliver up the kingdom to God, even the Father, which he received from him, (1-Corinthians 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.
1 - "The Lord said unto my Lord. Heb., Jehovah assuredly said unto my Adon,' which last word is used for lord in every variety of rank, from the master of a family to the sovereign of an empire. In its origin, this title seems similar to the Italian cardinal, which means primarily a hinge, as Adon does a socket; hence figuratively applied to executive magistrates, on whom the government rests, and public affairs turn." -- Williams.
2 - The expression is borrowed from the Eastern custom of conquerors putting their feet upon the necks of their enemies. See Joshua 10:24.
3 - "Until I make, etc. It is remarked by Genebrard, that the particle d is to be taken emphatically, as if it were equivalent to etiam donec, and signifies continuity; not the exception or exclusion of future times. Jehovah is, therefore, speaking in substance as follows: -- Reign with me even until I make thy enemies thy footstool; even at the time which seems opposed to thy kingdom, and when thy enemies appear to reign, that is, before I have prostrated thy enemies, and have caused them to make submission to thee. After this subjection of thy adversaries, it is unnecessary to say, Thou wilt continue to reign.' If this be not the force of the passage, then we must suppose that the reign of Christ will cease when he has completely subjugated the world; which is contrary to what we are taught elsewhere in Scripture. The particle is used in a similar manner in Psalm 123:3; Deuteronomy 7:24." -- Phillips.
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 Matthew 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. Matthew 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 Psalm 16:8. See also Psalm 45:9; Mark 14:62; Luke 22:69; Acts 7:55; Hebrews 1:3; Hebrews 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 Matthew 22:44. The enemies here referred to are the enemies of the Messiah considered as King (see Psalm 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 1-Corinthians 15:25.
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.
Sit thou at my right hand - This implies the possession of the utmost confidence, power, and preeminence.
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.
"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 (Matthew 22:44) gives the interpretation of this, and shows that this cannot properly be applied to David but to himself.
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 Isaiah 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, Hebrews 1:13, it being always accounted honourable to sit at the right hand of great personages, 1-Kings 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 1-Corinthians 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 Joshua 10:24.
(m) Adv. Marcion. l. 5. c. 9. (n) In Midrash Tillim apud Yalkut in loc. (o) R. Moses Haddarsan & Arama in Galatiu. de Cath. Arean. Ver. l. 3. c. 17. & l. 8. c. 24. (p) Saadiah Gaon in Daniel vii. 13. Nachman. Disput. cum Fratre Paulo, p. 36, 55. Abkath Rochel, p. 80. (q) De Cathol. Arean. Ver. l. 3. c. 5. & l. 8. c. 24.
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 Son of God. Sitting is a resting posture: after services and sufferings, to give law, to give judgment. It is a remaining posture: he sits like a king for ever. All his enemies are now in a chain, but not yet made his footstool. And his kingdom, being set up, shall be kept up in the world, in despite of all the powers of darkness. Christ's people are a willing people. The power of the Spirit, going with the power of the world, to the people of Christs, is effectual to make them willing. They shall attend him in the beautiful attire of holiness; which becomes his house for ever. And he shall have many devoted to him. The dew of our youth, even in the morning of our days, ought to be consecrated to our Lord Jesus. Christ shall not only be a King, but a Priest. He is God's Minister to us, and our Advocate with the Father, and so is the Mediator between God and man. He is a Priest of the order of Melchizedek, which was before that of Aaron, and on many accounts superior to it, and a more lively representation of Christ's priesthood. Christ's sitting at the right hand of God, speaks as much terror to his enemies as happiness to his people. The effect of this victory shall be the utter ruin of his enemies. We have here the Redeemer saving his friends, and comforting them. He shall be humbled; he shall drink of the brook in the way. The wrath of God, running in the curse of the law, may be considered as the brook in the way of his undertaking. Christ drank of the waters of affliction in his way to the throne of glory. But he shall be exalted. What then are we? Has the gospel of Christ been to us the power of God unto salvation? Has his kingdom been set up in our hearts? Are we his willing subjects? Once we knew not our need of his salvation, and we were not willing that he should reign over us. Are we willing to give up every sin, to turn from a wicked, insnaring world, and rely only on his merits and mercy, to have him for our Prophet, Priest, and King? and do we desire to be holy? To those who are thus changed, the Saviour's sacrifice, intercession, and blessing belong.
The explicit application of this Psalm to our Saviour, by Him (Matthew 22:42-45) and by the apostles (Acts 2:34; 1-Corinthians 15:25; Hebrews 1:13), and their frequent reference to its language and purport (Ephesians 1:20-22; Philippians 2:9-11; Hebrews 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 (Zac 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. (Psalm 110:1-7)
The Lord said--literally, "A saying of the Lord," (compare Psalm 36:1), a formula, used in prophetic or other solemn or express declarations.
my Lord--That the Jews understood this term to denote the Messiah their traditions show, and Christ's mode of arguing on such an assumption (Matthew 22:44) also proves.
Sit . . . at my right hand--not only a mark of honor (1-Kings 2:19), but also implied participation of power (Psalm 45:9; Mark 16:19; Ephesians 1:20).
Sit--as a king (Psalm 29:10), though the position rather than posture is intimated (compare Acts 7:55-56).
until I make, &c.--The dominion of Christ over His enemies, as commissioned by God, and entrusted with all power (Matthew 28:18) for their subjugation, will assuredly be established (1-Corinthians 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.
thine enemies thy footstool--an expression taken from the custom of Eastern conquerors (compare Joshua 10:24; Judges 1:7) to signify a complete subjection.
In Psalm 20:1-9 and Psalm 21:1-13 we see at once in the openings that what we have before us is the language of the people concerning their king. Here לאדני in Psalm 110:1 does not favour this, and נאם is decidedly against it. The former does not favour it, for it is indeed correct that the subject calls his king "my lord," e.g., 1-Samuel 22:12, although the more exact form of address is "my lord the king," e.g., 1-Samuel 24:9; but if the people are speaking here, what is the object of the title of honour being expressed as if coming from the mouth of an individual, and why not rather, as in Ps 20-21, למלך or למשׁיחו? נאם is, however, decisive against the supposition that it is an Israelite who here expresses himself concerning the relation of his king to Jahve. For it is absurd to suppose that an Israelite speaking in the name of the people would begin in the manner of the prophets with נאם, more particularly since this נאם ה placed thus at the head of the discourse is without any perfectly analogous example (1-Samuel 2:30; Isaiah 1:24 are only similar) elsewhere, and is therefore extremely important. In general this opening position of נאם, even in cases where other genitives that יהוה follow, is very rare; נאם Numbers 24:3., Numbers 24:15, of David in 2-Samuel 23:1, of Agur in Proverbs 30:1, and always (even in Psalm 36:2) in an oracular signification. Moreover, if one from among the people were speaking, the declaration ought to be a retrospective glance at a past utterance of God. But, first, the history knows nothing of any such divine utterance; and secondly, נאם ה always introduces God as actually speaking, to which even the passage cited by Hofmann to the contrary, Numbers 14:28, forms no exception. Thus it will consequently not be a past utterance of God to which the poet glances back here, but one which David has just now heard ἐν πνεύματι (Matthew 22:43), and is therefore not a declaration of the people concerning David, but of David concerning Christ. The unique character of the declaration confirms this. Of the king of Israel it is said that he sits on the throne of Jahve (1-Chronicles 29:23), viz., as visible representative of the invisible King (1-Chronicles 28:5); Jahve, however, commands the person here addressed to take his place at His right hand. The right hand of a king is the highest place of honour, 1-Kings 2:19.
(Note: Cf. the custom of the old Arabian kings to have their viceroy (ridf) sitting at their right hand, Monumenta antiquiss. hist. Arabum, ed. Eichhorn, p. 220.)
Here the sitting at the right hand signifies not merely an idle honour, but reception into the fellowship of God as regards dignity and dominion, exaltation to a participation in God's reigning (βασιλεύειν, 1-Corinthians 15:25). Just as Jahve sits enthroned in the heavens and laughs at the rebels here below, so shall he who is exalted henceforth share this blessed calm with Him, until He subdues all enemies to him, and therefore makes him the unlimited, universally acknowledged ruler. עד as in Hosea 10:12, for עד־כּי or עד־אשׁר, does not exclude the time that lies beyond, but as in Psalm 112:8, Genesis 49:10, includes it, and in fact so that it at any rate marks the final subjugation of the enemies as a turning-point with which something else comes about (vid., Acts 3:21; 1-Corinthians 15:28). הדם is an accusative of the predicate. The enemies shall come to lie under his feet (1-Kings 5:17), his feet tread upon the necks of the vanquished (Joshua 10:24), so that the resistance that is overcome becomes as it were the dark ground upon which the glory of his victorious rule arises. For the history of time ends with the triumph of good over evil, - not, however, with the annihilation of evil, but with its subjugation. This is the issue, inasmuch as absolute omnipotence is effectual on behalf of and through the exalted Christ. In Psalm 110:2, springing from the utterance of Jahve, follow words expressing a prophetic prospect. Zion is the imperial abode of the great future King (Psalm 2:6). מטּה עזּך (cf. Jeremiah 48:17; Ezekiel 19:11-14) signifies "the sceptre (as insignia and the medium of exercise) of the authority delegated to thee" (1-Samuel 2:10, Micah 5:3). Jahve will stretch this sceptre far forth from Zion: no goal is mentioned up to which it shall extend, but passages like Zac 9:10 show how the prophets understand such Psalm. In Psalm 110:2 follow the words with which Jahve accompanies this extension of the dominion of the exalted One. Jahve will lay all his enemies at his feet, but not in such a manner that he himself remains idle in the matter. Thus, then, having come into the midst of the sphere (בּקרב) of his enemies, shall he reign, forcing them to submission and holding them down. We read this רדה in a Messianic connection in Psalm 72:8. So even in the prophecy of Balaam (Numbers 24:19), where the sceptre (Numbers 24:17) is an emblem of the Messiah Himself.
The Lord - God the father. Said - 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. Unto - 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 Matthew 28:18. Sit - 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. Make - By my almighty power communicated to thee as God by eternal generation, and vouchsafed to thee as mediator. Enemies - All ungodly men, sin and death, and the devil. Footstool - Thy slaves and vassals.
*More commentary available at chapter level.