|
[1] The prayer for deliverance in Psalm 109 is answered by the judgment of the Messianic King in Psalm 110. Psalm 110 is one of the two most frequently quoted/alluded to Psalms in the New Testament (Psalm 22 is the other). In my estimation the most significant reference to Psalm 110 is Jesus’ appropriation of it when put under oath by the High Priest (Matthew 26:64//Mark 14:62). Barry Davis gives a helpful summary of how Psalm 110 is used in the New Testament, Psalm 110:1 1. Jesus cited this verse to prove that Messiah is more than a mere physical descendant of David (Matt. 22:41–45; Mark 12:35–37; Luke 20:41–44). 2. Peter quoted Psalm 110:1 on the Day of Pentecost to demonstrate that Jesus is the Messiah (Acts 2:34–36). 3. The writer of Hebrews quoted the verse to argue that the Messiah (who is Jesus) is greater than the angels (Heb. 1:13). 4. The writers of the New Testament cited the verse in order to show that after Jesus’ crucifixion, resurrection, and ascension (Acts 2:33–35; Heb. 6:20), He is now seated at the right hand of God the Father in heaven. 5. In addition New Testament writers stated that God places His enemies under Jesus’ feet (1 Cor. 15:25–28; Eph. 1:22; Heb. 10:13). Psalm 110:4 1. Jesus was given the title of High Priest, a title after which He did not grasp (Heb. 4:14–15; 5:10; 6:20; 7:26; 8:1; 10:21). 2. By being the High Priest after the order of Melchizedek, Jesus is the Source of salvation for all who believe in Him (Heb.5:9–10). 3. Jesus, having become a Melchizedekian priest, entered into heaven in order to show the way for believers to enter heaven (Heb.6:20). 4. By becoming a Priest after the order of Melchizedek, Jesus initiated a new order (Heb.7:17). 5. Jesus’ priesthood, of the order of Melchizekek, is a greater priesthood than that of the Levitical order (Heb.7:15–21). (Barry Davis, “Is Psalm 110 a Messianic Psalm?” Bibliotheca Sacra; Volume 157:172f.). |
|
[2] “Psalm 109 opened with a wicked accuser standing at the right hand of an innocent person (v.6) concluded with the hope that God “stands at the right hand of the needy” (v.31). Psalm 110 continues the picture by its oracle “sit at my right hand” (v.1b), which is repeated in verse 5” (Clifford, 176). Barry Davis notes, As the center psalm between these two groups, Psalm 110 is naturally related to Psalms 109 and 111. Psalms 109 and 110 exhibit similar words and concepts that link them together. Both are psalms of David…and both direct much of their thought toward Yahweh (109:14–15, 20, 21, 26–27, 30; 110:1–2, 4–5). The phrase…“at the right side” occurs in 109:6, 31 and in 110:1,5, although in these two verses in Psalm 110 it refers to the right side of deity whereas in Psalm 109 it signifies deity being at the right hand of a needy person to rescue him from those about to destroy his soul. Also several parallel ideas exist in both psalms. The concept of judgment (but with different people involved) is noted in 109:7, 31 and 110:6. In addition the gathering of God’s people in His honor is expressed in 109:30 and 110:3. Moreover, what is requested in Psalm 109 (i.e., the destruction of enemies) is fulfilled in 110:1, 5–6… Also in 109:25 the last thing the adversaries do is shake their…“head” side to side in reproach regarding God’s servant. By contrast, in Psalm 110 the last thing God does after defeating the…“head” or “chief” of His enemies (v. 6) is to lift His…“head” up in victory (v. 7) Certain contrasting ideas in these two psalms may be noted. Psalm 109:8 depicts an office or responsibility being taken away from the wicked; but 110:1 and 4 show offices being given to Messiah. Psalm 109:8 and 13 record the temporary nature of the wicked, but 110:4 speaks of the eternality of God. A contrasting use of water is seen in 109:18 (in terms of devastation—cursing enters the body like water) and 110:7 (in terms of refreshment) (“Is Psalm 110 a Messianic Psalm?” Bibliotheca Sacra; Volume 157:168f.). If you find the imprecatory prayer of Psalm 109 objectionable then the judgment of Psalm 110 should be even more so. |
|
[3] “That the New Testament interpreted many of the royal psalms as references to Jesus the Messiah is confirmed by Acts 2:30-35, where Psalms 110 and 132 are interpreted as speaking of Jesus, and Hebrews 7:11-25, where Psalm 110 is again interpreted as referring to Jesus as a “priest…in the order of Melchizedek.” It is certainly valid to find in Jesus the fulfillment of the Old Testament hopes directed toward the Davidic kingship. What the human kings were unable to accomplish, Jesus carried to fruition. What the kings represented at their best, Christ epitomized in his life and work and will fulfill in the Second Coming as victorious Lord” (Gerald Wilson, The NIV Application Commentary, 390). The New Testament proclamation of the Gospel was not only a message to individuals, but it was a political message about the Kingship of Jesus, “Perhaps Paul should be taught just as much in the politics departments of our universities as in the religion departments” (N.T. Wright, “Paul’s Gospel and Caesar’s Empire” in Horsley, ed., Paul and Politics, 182) (cf. 1 Corinthians 15:24-26). |
|
[4] The word “enemies” echoes the Gospel Promise God gave in the hearing of Adam and Eve,
This is also the Seed promise God swore to Abraham on the same mountain Israel was ascending as they sang this Psalm of Ascent. And because Abraham by faith obediently offered up his son, his beloved son Isaac, Yahweh swore,
|
|
[5] Preaching on the text of Psalm 110:3, Charles
Spurgeon began his sermon, “Never
verse in the Scripture has puzzled me more than this to find out its meaning
and its connection” (Charles Spurgeon, “A Willing People and an Immutable
Leader” in Spurgeon's Sermons: Volume 2). |
|
[6] God also speaks directly in Psalms 2:5-9;
12:5; 50:7-22; 75:2-3; 81:6-16; 95:9-11; 108:7-9. |
|
[7] Psalm 110 along with Psalm 2 depicts
Messiah as ruling from heaven. The Apostle’s Creed uses the language of
Psalm 110, He ascended into heaven, and sits at the right hand of God the Father Almighty. |
|
[8] The day of battle and day of wrath span the period of time when Messiah’s enemies are brought under His feet (i.e. the Messianic Age of salvation; cf. Psalm 2:7; 72:7; 118:24; Luke 2:11; 4:21; 2 Cor.6:1-2; Heb.1:5; 3:7,13,15; 4:7; 5:5; cf.). |
|
[9]
The carnage depicted in this Psalm is of the Great High Priest offering up
sacrifices to Yahweh. |
