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 24:50, Acts 1:9-11) to heaven, and sees His session there at Jehovah’s right hand (Psa. 110:1). Being in this vision, he addresses Jesus as Adon (Psa. 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. 110:5-7).
This is, I conceive, the structure of this distinguished Psalm,
It is worthy of thought, whether the indefinite word “until” (Psa. 110:1) is not the ground of 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. 20:23, 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 10:12-13, 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 2:34-36)—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 1:11). 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; 10:36).
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 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.