Two aspects of the Lord’s death, as delineated in the Psalms, we have briefly looked at, viz. —Messiah cut off; and having nothing (102); and the Lord making atonement, and its results (22). His resurrection, looked forward to in 16, is regarded as an accomplished fact in 40, and His service consequent on it is predicted in 22. Now we have a further step in God’s revelation about His King, and we learn where He is at present. For, whilst 22 takes us back in thought to the past and onward to the future—i.e., what has happened on earth, and what will take place on this globe— speaks only of the present and future, and so takes us upward in thought to the Lord’s present place at Jehovah’s right hand in heaven.
Accustomed, as many, perhaps, have been, to read the Psalms as isolated compositions, complete each one in itself, they may not have noticed, what every student of the Word should mark—that the book is not a collection of odes strung together at haphazard, without reason or method. Each Psalm has its place in relation to the whole collection, from which, if it were displaced, the symmetry of this divinely-ordered book would be marred, and the connecting thread perhaps broken. We may not be able in all cases to trace the connection, but attention to the order and subjects of the different books of the volume (for the whole collection is divided in the original into five books: 1-41; 42-72; 73-89; 90-106; 107-150), and to many of the Psalms in these different books, reveals a plan and an arrangement which has not, perhaps, been commonly suspected. By whom the collection was thus arranged we are not informed; nor do we know by whom each Psalm was composed. In places we meet with a series of Psalms taking up a certain line-e.g., 44-48; 93-100; 120-134. At other times we have an arrangement inverting what would have seemed the natural order of the subjects, as where Psalms, celebrating the Lord’s triumphs, precede those which make especial mention of His sufferings and death—e.g., 21 and 22, 68 and 69, 93-100, and 102. In the ease of the Psalm before us, we have an example of a different class, its subject being the proper sequel to the thoughts brought out in 109. In the former we read of the Lord persecuted by Judas, whose punishment is then predicted. In 110 we meet with, answer to man’s opposition to His own well-beloved Son. Peter applies 109:8 to Judas in Acts 1, though others, beside him, are clearly spoken of as persecuting the Righteous One (vv. 20, 25). The same apostle quotes Psalm 110 in Acts 2 as prophetic of the Lord Jesus, to whom alone it can be applied.
On different occasions in the New Testament is this Psalm applied to the Lord. The Jews evidently owned that it did speak of the Messiah, for, when the Lord appealed to its language as pointing to the irresistible conclusion that the Christ must be greater than David, though descended from him after the flesh, His reference to it met with no disclaimer on their part. (Matt. 22:42-4642Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David. 43He saith unto them, How then doth David in spirit call him Lord, saying, 44The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? 45If David then call him Lord, how is he his son? 46And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. (Matthew 22:42‑46).) On the day of Pentecost, Peter, filled with the Holy Ghost, applied it to the Lord Jesus, lately crucified, and then risen and ascended. (Acts 2:34-3634For David is not ascended into the heavens: but he saith himself, The Lord said unto my Lord, Sit thou on my right hand, 35Until I make thy foes thy footstool. 36Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ. (Acts 2:34‑36).) Paul, when writing to the Hebrews, makes great use of it in reference to the Lord’s person (1:13), His work (10:12, 13), and His present service (5:6, 6:20, 7:17, 21, 28). Of Him then, and of Him alone, it speaks, for who, beside Him, could sit on Jehovah’s throne?
Here should be noticed a feature different from any met with in the Psalms already taken up. In each of them the Lord is introduced as a speaker, and in two of them (16, 21.) He is the only one. Here He is silent. Not a word, not a whisper, do we read of, that escapes His lips—in perfect keeping with the character of the Psalm, and the place the Lord is here described as occupying. It was fitting, that, as Man, in humiliation, He should speak to God. It becomes man so to do. It is right that His exaltation should be proclaimed by Jehovah. So God addresses Him, gives Him His place, and by an oath confirms to Him an everlasting priesthood. But, though the Lord Jesus is silent throughout the Psalm, others are not. David, by the Spirit, speaks of Him and to Him. (5-7, 2-4.) The propriety of this we can all see. “God hath highly exalted him” (Phil. 2:99Wherefore God also hath highly exalted him, and given him a name which is above every name: (Philippians 2:9)), therefore He reveals it, and men should own it, learning from God, through His Word, what is the only suited place now in the whole universe for Him who hung on the cross.
What an answer this is to men’s treatment of Christ! They crucified the Lord of glory; Jehovah has placed Him at His side. The One rejected by the world occupies the highest place in heavenly glory. His session there proclaims that He is not an angel (Heb. 1:1313But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool? (Hebrews 1:13)). He is, He must be, Jehovah, the Eternal One; for of none but Him who is God could it be written, “Jehovah said unto my Lord, Sit thou on my right hand, until I make thine enemies thy footstool.” A startling fact this is in more ways than one, for this tells us of His person, of His work, and of God’s counsels.
His person as divine is thus clearly announced, for no mere creature could ever fill such a place. God will not give His glory to another. No creature could ever sit there by divine appointment. On earth, as Psa. 109 depicts, He was poor and needy, the sport of men, the object on which they vented their rage, and one to whom they pointed with the finger of scorn. But no place is too high for Him to fill who was cradled in a manger, and whose body was laid in that rock-hewn tomb. As God, of course nothing could be added to Him; He only returned to the glory He had “with the Father before the world was.” (John 17:55And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was. (John 17:5).) As Man, He is where man never was before, and Peter quotes this Psalm when speaking of Him as Man. (Acts 2:34-3634For David is not ascended into the heavens: but he saith himself, The Lord said unto my Lord, Sit thou on my right hand, 35Until I make thy foes thy footstool. 36Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ. (Acts 2:34‑36).) God, therefore, and Man He is. Were He not God, He could not be there. But He who is Man is there—the Man Christ Jesus, made Lord and Christ. As Son of God from all eternity, He sits at the Father’s right hand; as man, He has been exalted by the right hand of God. (Acts 2:3333Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear. (Acts 2:33).)
As to His atoning work, Paul shows us how this Psalm applies. The Lord has sat down, therefore all ministry at the altar and before the mercy-seat with His blood has ended. His position, now seated, declares this, in contrast to the daily standing of the priests at their ministrations in the tabernacle, offering oftentimes the same sacrifices, which could never take away sins. But Christ, “after he had offered one sacrifice for sins, for a continuance (εἰς τὸ διηνεκὲς) sat down on the right hand of God; from henceforth expecting till his enemies be made his footstool. For by one offering he hath perfected forever them that are sanctified” (Heb. 10:11-1411And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins: 12But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God; 13From henceforth expecting till his enemies be made his footstool. 14For by one offering he hath perfected for ever them that are sanctified. (Hebrews 10:11‑14)). God raised Him from the dead, in token that He accepted Him as the sacrifice; He has sat down, the proof that it has done all that was required. No man, indeed, has seen Him in this position; but Scripture reveals it to us, for the joy of our hearts and the establishment of our souls.
(3) His present place tells us also of God’s counsels. They are unchangeable. The princes of this world in their ignorance crucified the Lord of glory (1 Cor. 2:88Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory. (1 Corinthians 2:8); Acts 3:1717And now, brethren, I wot that through ignorance ye did it, as did also your rulers. (Acts 3:17)). God has placed Him by His side, a testimony indeed, as we have seen, to His person and to His work; but a witness also of the sure accomplishment of the divine counsels. For seated there, until His enemies be made His footstool, tells us for what He waits, a fact needful for all to be acquainted with; for, though absent from earth for a time, He will yet be firmly established in the kingdom, and rule all nations with a rod of iron. Seated there by God’s decree, it is clear that Jehovah has espoused His cause; and, as this verse tells us, will make good His dominion. God will one day make His enemies His footstool. Do men really believe this? Is the truth of the Lord’s present place one to which men in their hearts subscribe! To be indifferent to Christ argues indifference to God and to His counsels; to be unconcerned about the Lord Jesus must be folly; to oppose Him must be madness. Jehovah has publicly declared that He will make His enemies His footstool. It is not, then, a kingdom simply that God promises to Him—a dominion, which none subject to it can overturn, but that those who have refused to acknowledge Him, and will forever remain opposed to Him in heart, must one day be completely subject to His sway—made His footstool. How complete will be their subjection then! Divine power will make the knee to bend, when the heart has obstinately refused to bow under a sense of His grace. For if such is His present place and future prospect, now at God’s right hand, and by and by to be installed in His own kingdom by divine power, what must be His grace and love which moved Him, in obedience to His Father’s wish, to become a Man, to die for sinners. It is, as we learn the excellency of His person, that we discover more of the greatness of His grace.
“From henceforth expecting till his enemies be made his footstool,” is the comment of the writer of the Epistle to the Hebrews, as inspired by the Holy Ghost. From the Psalm we learn God’s mind, from Hebrews the Lord’s expectation. Thus at the earliest moment, as it were, after He, whom man had rejected, had been accepted by God on high, was the unchanging purpose of the divine mind with respect to the kingdom declared. His enemies will be made His footstool. Jehovah will do this for Him. With this stated at the outset, the Psalm proceeds to set forth some features characteristic of that time, showing that all on earth even will not be subject in heart, though all must outwardly acknowledge His sway. “Jehovah shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies.” Then Zion will be the seat of government, and in the midst of His enemies will the Lord rule. Observe, we read nothing of the extermination of all His enemies, for He will rule in their midst. Blessing there will be in that day—outward blessing for all—yet some will remain unchanged in heart, and be fitly described as His enemies. The millennium, though a time of peace, because the Prince of Peace will reign, will not be characterized by the absence of unconverted people. It is true, all acts of evil will summarily be dealt with, but an iron hand will be required to keep in check man’s otherwise unruly will. “Rule thou in the midst of thine enemies,” gives us a clue to the condition of things that will then be in existence on earth. In conformity with this, we read elsewhere of the children of the stranger yielding feigned obedience (Psa. 18:44; 66:344As soon as they hear of me, they shall obey me: the strangers shall submit themselves unto me. (Psalm 18:44)
3Say unto God, How terrible art thou in thy works! through the greatness of thy power shall thine enemies submit themselves unto thee. (Psalm 66:3), margin), and are told of the great outbreak of evil after the thousand years should have run their course, when the devil will be let loose to deceive the nations. Man’s heart, unless acted on by grace, will be just what it is now, when the Lord reigns, though it will lack the power, and in a great measure the opportunity, of doing as it pleases. To this, the dark side, there is, however, a bright one. His people (for He will have one) will be willing in the day of His power, offering themselves willingly for His work, as some of the children of Israel did in the day of Sisera’s defeat. These He will make use of, wherewith to chastise His and their enemies, (Zech. 12:4-8; 9:134In that day, saith the Lord, I will smite every horse with astonishment, and his rider with madness: and I will open mine eyes upon the house of Judah, and will smite every horse of the people with blindness. 5And the governors of Judah shall say in their heart, The inhabitants of Jerusalem shall be my strength in the Lord of hosts their God. 6In that day will I make the governors of Judah like an hearth of fire among the wood, and like a torch of fire in a sheaf; and they shall devour all the people round about, on the right hand and on the left: and Jerusalem shall be inhabited again in her own place, even in Jerusalem. 7The Lord also shall save the tents of Judah first, that the glory of the house of David and the glory of the inhabitants of Jerusalem do not magnify themselves against Judah. 8In that day shall the Lord defend the inhabitants of Jerusalem; and he that is feeble among them at that day shall be as David; and the house of David shall be as God, as the angel of the Lord before them. (Zechariah 12:4‑8)
13When I have bent Judah for me, filled the bow with Ephraim, and raised up thy sons, O Zion, against thy sons, O Greece, and made thee as the sword of a mighty man. (Zechariah 9:13), Mic. 5:8,98And the remnant of Jacob shall be among the Gentiles in the midst of many people as a lion among the beasts of the forest, as a young lion among the flocks of sheep: who, if he go through, both treadeth down, and teareth in pieces, and none can deliver. 9Thine hand shall be lifted up upon thine adversaries, and all thine enemies shall be cut off. (Micah 5:8‑9)), endowed as they will then be with the energy of youth.
(To be continued.)