Psalm 109:28-31 28. They shall curse, but thou shalt bless: when they arise, they shall be put to shame; but thy servant shall rejoice. 29. My adversaries shall be clothed with shame, and covered with their own confusion, as with a garment. 30. I will praise Jehovah greatly with my mouth; and I will extol him in the midst of the great, 31. Because he standeth at the right hand of the poor, to deliver his soul from condemnations.
28. They shall curse. Interpreters are divided in their opinions about the meaning of these words. One class would render them as expressive of a desire or wish: Let them curse, provided that thou bless: let them arise, and be clothed with confusion Another class, and with them I readily agree, adopt the future tense of the indicative mood, They shall curse, etc. Should any prefer to understand the passage as indicating, on the part of the Psalmist, his resolution to suffer and submit to the curses of his enemies, I do not oppose their interpretation. In my opinion, however, those who view the words as a prayer, misinterpret them; because David, having already presented his petitions to God, and being secure in his favor, seems now rather to boast that their cursing will do him no harm; for Thou, says he, wilt bless me. By this means, he proves how little and how lightly he regarded the menaces of his enemies, though they might assail him by the poison of the tongue, and the power of the sword. From the example of David, let us learn to form the resolution of engaging God on our side, who can baffle all the designs of our enemies, and inspire us with courage to set at defiance their malice, wickedness, audacity, power, and fury.
And then, indeed, it is that the loving-kindness of God appears, when it banishes from our minds the fears which we entertain of the threatenings of the world. Therefore, relying upon the grace of God, boldly setting at nought the machinations and attacks of his enemies, believing that they could not prevail against God’s blessing, David raises the shout of triumph even in the midst of the battle. This truth is still more impressively inculcated in the succeeding clause of the verse: Though they arise, yet shall they be put to shame. By these words it is obviously his design to intimate that the ungovernable violence of his enemies is not yet subdued, but that he can endure all their fury and foam so long as the hand of God is stretched forth to maintain and defend him; and thus he animates and fortifies himself against all the pride of the world, and, at the same time, by his example emboldens all the faithful, so that they do not feel dejected even when the perverseness of their enemies seems to get the advantage over them, and to menace them with instant destruction. Cherishing such a hope, he trusts that, for the future, he shall be delivered from all his sorrows. Whence let us learn to bear patiently and meekly our trials, until the fit season and the full time, which God hath appointed, arrive for turning our weeping into joy. In the following verse he proceeds in the same strain of exultation, because, though he beholds the ungodly assuming a lofty air, yet, looking beyond the present state of things with the eye of faith, he entertains no doubt that God will frustrate all their designs, and pour contempt upon all their schemes.
30. I will praise Jehovah greatly with my mouth These words clearly establish the truth of the observation I formerly made, that David does not pray God to curse his enemies, but, by the holy boldness of his faith, sets them at defiance; for he prepares to offer up a tribute of gratitude to God, as if he had already realised the object of his desire. The phrase, with my mouth, is not, as some erroneously suppose, superfluous, but is to be considered as a public acknowledgement, on his part, of his thanksgiving to God for the deliverance vouchsafed to him; as if he should say, I will, not only when alone and when no human eye beholds me, and in the inward recesses of my heart, meditate upon the great goodness which I have received from God, but also in the appointed sacrifice of praise will I declare publicly, before men, how much I am indebted to his grace. Agreeably to this meaning, he adds, in the assembly of great, or of many men; for the term רבים, rabbim, is susceptible of being rendered both ways. I prefer rendering it, great men, because it appears to me, that David refers to an assembly of men of notable and noble rank. He declares that he will acknowledge the goodness of God, not only in some obscure corner, but also in the great assembly of the people, and among governors and those of noble rank. In the celebration of God’s praises, there can be no question that these must issue from the heart ere they be uttered by the lips; at the same time, it would be an indication of great coldness, and of want of fervor, did not the tongue unite with the heart in this exercise. The reason why David makes mention of the tongue only is, that he takes it for granted that, unless there be a pouring out of the heart before God, those praises which reach no farther than the ear are vain and frivolous; and, therefore, from the very bottom of his soul, he pours forth his heart-felt gratitude in fervent strains of praise; and this he does, from the same motives which ought to influence all the faithful — the desire of mutual edification; for to act otherwise would be to rob God of the honor which belongs to him.
Moreover, he also subjoins the form in which he rendered thanks; namely, that God stood at the right hand of the poor By this language he intimates, that when God had apparently forsaken and abandoned him, and stood far from him, even then he was always near and ready to render him seasonable and needful help; and, assuredly, his poverty and affliction gave some reason for suspecting that he was forsaken of God, inasmuch as he then either withdrew or concealed his loving-kindness. Notwithstanding of this seeming departure, he acknowledges that, during his affliction and poverty, God never ceased to be present to render him assistance. In saying that he was saved from the judges of his life, he sets forth, in a still stronger light, the very trying situation in which he was placed; his having to deal with very formidable enemies, such as the king and the princes of the realm, who, proudly presuming upon their grandeur and greatness, and regarding his recovery hopeless, treated him as if he had been a dead dog. It is my firm conviction, that in this passage he complains both of the torturing cruelty of his enemies, and also that his character had been unjustly aspersed by calumny and reproach; for we know that he was borne down by the malignity and wickedness of those who, being invested with authority, boastingly, yet falsely, pretended that they wished to act as judges and as the executors of justice, which plausible pretexts they adopt as a cloak for their iniquity.
Psalm 110
In this psalm David sets forth the perpetuity of Christ’s reign, and the eternity of his priesthood; and, in the first place, he affirms, That God conferred upon Christ supreme dominion, combined with invincible power, with which he either conquers all his enemies, or compels them to submit to him. In the second place, he adds, That God would extend the boundaries of this kingdom far and wide; and, in the third place, That Christ, having been installed into the priestly office with all the solemnity of an oath, sustains the honors of that equally with those of his regal office. Finally, That this shall be a new order of priesthood, whose introduction shall put an end to the Levitical priesthood, which was temporary, and that it shall be everlasting.
A Psalm of David.
Having the testimony of Christ that this psalm was penned in reference to himself, we need not apply to any other quarter for the corroboration of this statement; and, even supposing we neither had his authority, nor the testimony of the apostle, the psalm itself would admit of no other interpretation; for although we should have a dispute with the Jews, the most obstinate people in the world, about the right application of it, we are able, by the most irresistible arguments, to compel them to admit that the truths here stated relate neither to David nor to any other person than the Mediator alone. It is acknowledged that the kingdom of Christ is typified in the person of David, but it cannot be asserted of him, or of any of his successors, that he should be a king whose dominion should be widely extended, and who, at the same time, was to be a priest, not according to the law, but according to the order of Melchizedek, and that for ever; for, at that time, no new and unusual priestly dignity could be instituted, without depriving the house of Levi of this peculiar honor. Besides, the perpetuity which is ascribed to the sacerdotal office cannot belong to any man, because, with the exception of the man Christ Jesus, this honor terminates immediately at the close of the short and uncertain course of the present life. But as these topics will be considered, more at large, in their proper place, it is sufficient that we have, at this time, briefly alluded to them.
Psalm 110:1-3
Psalm 110:1-3 1. Jehovah said to my Lord, Sit at my right hand, until I make thine enemies thy footstool. 2. Jehovah shall send out of Zion the scepter of thy power: rule thou in the midst of thine enemies. 3. Thy people shall come with voluntary offerings, at the time of the assembling of thine army, in beauty of holiness: from the womb as from the morning dawn to thee has been the dew of thy youth.
1 Jehovah said to my Lord 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 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. 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.
2 Jehovah shall send out of Zion the scepter of thy power. The Psalmist not only confirms, in different terms, what he stated above, but also adds, that Christ’s kingdom shall be vastly extended, because God would make his scepter stretch far and wide. David did indeed render not a few of the surrounding nations tributaries to him, but still his kingdom, when contrasted with other monarchies, was always confined within narrow limits. There is in the words an implied contrast, as if he had said, that Christ should not reign as King upon mount Zion only, because God would cause his power to extend to the remotest regions of the earth. And for this reason it is denominated the scepter of his power, and how astonishing was it, that though the whole world was leagued in opposition to Christ’s kingdom, it yet continued to spread and prosper. In a word, David here animates the hearts of the godly against being dispirited by the foolhardy attempts on the part of those who presume to introduce discord and disorder into the kingdom of Christ; for he shows them that God will put forth his invincible power for the maintaining of the glory of his sacred throne. What time, then, our minds are agitated by various commotions, let us learn confidently to repose on this support, that however much the world may rage against Christ, it will never be able to hurl him from the right hand of the Father. Moreover, as he does not reign on his own account, but for our salvation, we may rest assured that we will be protected and preserved from all ills under the guardianship of this invincible King. Doubtless our condition in this world is connected with many hardships; but as it is the will of God that Christ’s kingdom should be encompassed with many enemies, and that too with the design of keeping us in a state of constant warfare, it becomes us to exercise patience and meekness; and assured of God’s aid, boldly to set at nought the rage of the whole world. From this passage we are instructed as to the calling of the Gentiles. Because, if God had not told us in this place respecting the extension of Christ’s kingdom, we would not this day have been classed among his people. But as the wall is broken down, (Ephesians 2:14) and the gospel promulgated, we have been gathered together into the body of the Church, and Christ’s power is put forth to uphold and defend us.
3 Thy people shall come In this verse the Psalmist sets forth the honors of Christ’s kingdom in relation to the number of his subjects, and their prompt and cheerful obedience to his commands. The Hebrew term, which he employs, frequently denotes voluntary oblations; but, in the present case, it refers to the chosen people, those who are truly Christ’s flock; declaring that they shall be a willing people, spontaneously and cheerfully consecrating themselves to his service. At the time of the assembling of thine army, that is to say, as often as there shall be a convening of solemn and lawful assemblies, or the king shall desire an account of his people; which may be expressed in French, au jour des montres, — in the day of the review. Others render it, in the day of thy power; but the former is preferable, for when Christ shall wish to assemble his people, immediately they will yield a prompt obedience, without being forcibly constrained to it. Moreover, for the purpose of assuring us that this, in preference to all other kingdoms, was set apart by God for his peculiar services, it is added, the beauties or honors of holiness, thereby intimating, that all who become Christ’s subjects will not approach him as they would do an earthly king, but as they would come into the presence of God himself, their sole aim being to serve God.
Out of the womb of the morning, etc. It would not be for edification to recount all the interpretations which have been given of this clause, for when I have established its true and natural import, it would be quite superfluous to enter upon a refutation of others. There does not, indeed, appear to me any reason to doubt that, in this place, David extols the Divine favor displayed in increasing the number of Christ’s people; and hence, in consequence of their extraordinary increase, he compares the youth or race which would be born to him to the dew. As men are struck with astonishment at seeing the earth moistened and refreshed with dew, though its descent be imperceptible, even so, David declares that an innumerable offspring shall be born to Christ, who shall be spread over the whole earth. The youth, therefore, which, like the dew-drops, are innumerable, are here designated the dew of childhood or of youth. The Hebrew term, ילדות, yalduth, is used as a collective noun, that is, a noun which does not point out a single individual only, but a community or society. Should any wish to attach a more definite and distinct signification to the term, he may do so in the following manner: That an offspring, innumerable as the dew-drops of the morning, shall issue from his womb. The testimony of experience proves that there was good reason for uttering this prediction. The multitude who, in so short a time, have been gathered together and subjected to Christ’s sway, is incredible; the more so, as this has been accomplished by the sound of the Gospel alone, and that, too, in spite of the formidable opposition of the whole world. Besides, it is not surprising that aged persons, who are recently converted to Christ, should be designated children newly born, because the spiritual birth, according to Peter, makes all the godly become as new-born babes, (1 Peter 2:2) To the same purpose are the words of Isaiah, (Isaiah 53:10,) that Christ “shall see a seed whose days shall be prolonged;” and under his reign the Church has the promise of enjoying a season of incalculable fertility. What has been said will serve to account for the appellation given to the Church or children of God. And, assuredly, it is matter of surprise that there should be any, though the number may be few, gathered out of a world lying in ruins, and inhabited by the children of wrath; and it is still more surprising, that such vast multitudes are regenerated by the Spirit of Christ and by the word. At the same time, we would do well to bear in mind, that to execute God’s commands promptly and cheerfully, and to be guided solely by his will, is the peculiar honor and privilege of his chosen; for Christ will recognize none as his people, except those who willingly take his yoke upon them, and come into his presence at the voice of his word. And that no one may imagine that eye-service is a proper discharge of his duty, the Psalmist very properly adds, that Christ will not be satisfied with mere external ceremony, but that he must be worshipped with true reverence, such as he himself instructs us to bring into the presence of God.
Psalm 110:4
Psalm 110:4 4. Jehovah hath sworn, and will not repent him, Thou art a priest for ever, according to the manner of Melchizedek
4 Jehovah hath sworn This verse is a satisfactory proof that the person here spoken of is none other than Christ. When the Jews, with the view of mystifying this prediction, render the term כוהן, chohen, a prince, their translation is at once feeble and frivolous. I acknowledge, indeed, that those of noble descent or of royal blood are in Hebrew denominated כהנים, chohanim; but would it have been saying any thing to the honor of Christ for David merely to give to him the title of a chief, which is inferior to that of royal dignity? Besides, what would be the import of saying that he was a prince for ever, and according to the manner of Melchizedek? There can be no question then, that the Holy Ghost here refers to something specific and peculiar, as distinguishing and separating this king from all other kings. This, too, is the well known title with which Melchizedek was honored by Moses, (Genesis 14:18) I grant, indeed, that anciently among heathen nations kings were wont to exercise the priestly office; but Melchizedek is called “the priest of the most high God,” in consequence of his devoutly worshipping the only true God. Among his own people, however, God did not permit the blending of these offices. Hence Uzziah, David’s legitimate successor, was struck with leprosy because he attempted to offer incense to God, (2 Chronicles 26:21.) The circumstances connected with the lineage of David were vastly different from those relating to Melchizedek. What these are it is not difficult to ascertain, inasmuch as in this new King the holy office of the priesthood shall be united with the crown and the throne. For assuredly the imperial majesty was not so conspicuous in such an obscure prince as Melchizedek, as on that account to warrant his being held out as an example above all others. Salem, the sole seat of his throne, and where he reigned by sufferance, was at that time a small obscure town, so that with regard to him there was nothing deserving of notice saving the conjunction of the crown and the priesthood. Ambitious of procuring greater reverence for their persons, heathen kings aspired after the honor of the sacerdotal office; but it was by divine authority that Melchizedek was invested with both these functions.
All dubiety as to this being the meaning of David ought to be banished from our minds by the authority of the Apostle. And although the Jews may maintain the contrary as obstinately as they please, yet reason manifestly declares that the beauty of holiness, to which I formerly adverted, is here very clearly described. To this a decisive and peculiar mark is appended, which elevates Christ above all other kings with regard to the dignity of the priesthood, and which at the same time tends to point out the difference between his priesthood and that of Levi. In connection with his sacerdotal office, mention is made of God’s oath, who was not wont to mingle his venerable name with matters of minor importance; but, on the contrary, to teach us by his own example to swear deliberately and reverently, and never unless in weighty and important matters. Admitting, then, that God had sworn that the Messiah would be the prince and governor of his people, according as Melchizedek was, this would have been nothing else than an unbecoming profanation of his name. When, however, it is quite apparent that something unusual and peculiar was denoted in this place, we may therefore conclude that the priesthood of Christ is invested with great importance, seeing that it is ratified by the oath of God. And, in fact, it is the very turning point upon which our salvation depends; because, but for our reliance on Christ our Mediator, we would be all debarred from entering into God’s presence. In prayer, too, nothing is more needful for us than sure confidence in God, and therefore he not only invites us to come to him, but also by an oath hath appointed an advocate for the purpose of obtaining acceptance for us in his sight. As for those who shut the door against themselves, they subject themselves to the guilt of impeaching him with being a God of untruth and of perjury. It is in this way that the Apostle argues the disannulling of the Levitical priesthood; because, while that remained entire, God would not have sworn that there should be a new order of priesthood unless some change had been contemplated. What is more, when he promises a new priest, it is certain that he would be one who would be superior to all others, and would also abolish the then existing order.
Some translate the term דברתי, diberathi, according to my word, an interpretation which I am not disposed entirely to reject, inasmuch as David would be represented as affirming that the priesthood of Melchizedek is founded upon the call and commandment of God. But as the letter י, yod, is frequently redundant, I, in common with the majority of interpreters, prefer translating it simply manner. Moreover, as not a few of the fathers have misapprehended the comparison between Christ and Melchizedek, we must learn from the Apostle what that resemblance is; from which will be readily seen the error into which they fell respecting it. For can there be any thing more absurd than to overlook all the mysteries about which the Spirit, by the mouth of the Apostle, hath spoken, and attend only to such as he has omitted? Such persons argue solely about the bread and wine, which they maintain were offered both by Melchizedek and Christ. But Melchizedek offered bread and wine, not as a sacrifice to God, but to Abraham as a repast to refresh him on his march. “In the holy Supper there is not an offering of bread and wine as they erroneously imagine, but a mutual participation of it among the faithful. As to the passage under review, the similitude refers principally to the perpetuity of his priesthood, as is obvious from the particle לעולם, leolam, that is to say, for ever. Melchizedek is described by Moses as if he were a celestial individual; and, accordingly, David, in instituting a resemblance between Christ and him, designs to point out the perpetuity of his priestly office. Whence it follows, (a point which is handled by the Apostle,) that as death did not intercept the exercise of his office, he has no successor. And this circumstance demonstrates the accursed sacrilege of the Popish mass; for, if the Popish priests will assume the prerogative of effecting a reconciliation between God and men, they must of necessity denude Christ of the peculiar and distinguishing honor which his Father has conferred upon him.