This Psalm conveys, impliedly or informally, Jehovah’s answer to the preceding cry. Jesus’ ascension in the heavens, then His vengeance on all who had stood against Him, and His exaltation in His kingdom on the earth, are declared.
This Psalm, in this way, suggests an outline of the whole purpose of God touching the earth.
The Prophet’s eye, as it were, follows Jesus in the day of the mount of Olives or Bethany (Luke 24:5050And he led them out as far as to Bethany, and he lifted up his hands, and blessed them. (Luke 24:50), Acts 1:9-119And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. 10And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel; 11Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven. (Acts 1:9‑11)) to heaven, and sees His session there at Jehovah’s right hand (Psa. 110:11<<A Psalm of David.>> The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. (Psalm 110:1)). Being in this vision, he addresses Jesus as Adon (Psa. 110:2-42The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies. 3Thy 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. 4The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek. (Psalm 110:2‑4)), and tells Him what Jehovah was preparing for Him—a rod of power, a willing people, and the highest personal dignities. Then, turning from Adon to Jehovah, he tells Him in what way Jesus (Adon) would possess Himself of the kingdom thus prepared for Him (Psa. 110:5-75The Lord at thy right hand shall strike through kings in the day of his wrath. 6He shall judge among the heathen, he shall fill the places with the dead bodies; he shall wound the heads over many countries. 7He shall drink of the brook in the way: therefore shall he lift up the head. (Psalm 110:5‑7)).
This is, I conceive, the structure of this distinguished Psalm,
It is worthy of thought, whether the indefinite word “until” (Psa. 110:11<<A Psalm of David.>> The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. (Psalm 110:1)) is not the ground of Mark 13:3232But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father. (Mark 13:32). And further, this kingdom being the reward of Messiah’s service, the time and all other circumstances of it would be at the Father’s disposal (Matt. 20:2323And he saith unto them, Ye shall drink indeed of my cup, and be baptized with the baptism that I am baptized with: but to sit on my right hand, and on my left, is not mine to give, but it shall be given to them for whom it is prepared of my Father. (Matthew 20:23), Acts 1:77And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. (Acts 1:7)).
Connected with Psalm 16, this Psalm gives us a beautiful view of the glorious ascension of Christ—God welcomed Him on high with the words, “Sit on my right hand till I make thine enemies thy footstool;” and Christ as it were answered, “in Thy presence is fullness of joy, and at Thy right hand are pleasures for evermore.” And, read in the light of Hebrews 10:12-1312But 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. (Hebrews 10:12‑13), we see how duly and perfectly Jehovah’s promise was received by Christ. It filled Him with hope or expectation, which is always the proper answer to promise.
But let me observe, that the Lord’s entrance into heaven was not only that He might take His seat at the right hand of power, waiting for the day when He is to make His foes His footstool: it was also an entrance into heaven as a sanctuary, there to occupy Himself in riches of grace, in present priestly services for His saints still traveling and militant here. (See Heb. 8.)
This is indeed a Psalm of great prophetic value, and much used by the Holy Ghost in the New Testament Scriptures. For by it He interprets that Jesus is greater than David (Matt. 22)—higher than angels (Heb. 1) now in heaven as Lord (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))—as an expectant (Heb. 10)—and in the joy of an untransferable priesthood (Heb. 7) which He has received, not of Himself but from God (Heb. 5). All this we learn by divine comments upon this Psalm got in other Scriptures, Scriptures of the New Testament.
The Lordship of Jesus, I may say, is a principal thing here. In the preceding Psalm we saw Him as the “poor and needy man,” but here, as “the Lord.” And these two things form the great burden and theme of the prophets (1 Peter 1:1111Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. (1 Peter 1:11)). He emptied Himself, but God has given Him a name above every name (Phil. 2). Peter, in his early preaching to the Jews after the resurrection, sees this Lordship of Jesus everywhere—now in heaven, by and by on His return to earth, then throughout succeeding ages. He sees it equally over Jew and Greek. He traces the name of this Lord, the day of this Lord, and the presence of this Lord, in their different powers and virtues (Acts 2:20-21; 3:19; 10:3620The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come: 21And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved. (Acts 2:20‑21)
19Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; (Acts 3:19)
36The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:) (Acts 10:36)).
But it is not mere divine lordship, but an anointed lordship. And, therefore, His lordship is for us. Israel had their interest in all the anointed officers under God; whether prophet, priest, or king, all were for Israel’s use. The prophet’s wisdom, the priest’s sacrifices, the king’s strength, were all for the people’s blessing. So the lordship of Jesus, is for us. Whether He be lord of life, lord of principalities and powers, lord of every region of glory, or lord of all the keys—the key of heaven, the key of the house of David, the key of hell and death, or of the bottomless pit—all this lordship is for us. He ranges everywhere as lord, but still for us. His eyes, as the eyes of the Lord, run to and fro in our behalf.
This is a wondrous lordship. It is, however, over as well as for us. As David here says “my Lord.” But this has been, and is still to be, more and more practically forgotten. For both Peter and Jude prophesy of the closing form of Christendom’s apostasy as the denial of this Lord and His authority, the turning of His grace into lasciviousness (2 Peter 2, Jude). And it is, therefore, the Lord who comes to avenge the wrongs of His neglected name (Jude 1414And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, (Jude 14)). “Behold, the Lord cometh.”
A great Scripture, truly, this Psalm is. It may well engage the enlarging thoughts of His saints who love Him, and delight to inquire after Him in His temple.