If Psalm 109 (see our study) is a picture of the events leading to and including the crucifixion of Christ, as some point out, then Psalm 110 is a picture of His resurrection and the events that follow it.
This short psalm is the most quoted and alluded to psalm in the New Testament. Mills presents at least 34 different references to this psalm by all authors of the New Testament except for James and Jude. His list includes: Matthew 22.43-45, 26.64; Mark 12.35-37, 14.62, 16.19; Luke 20.41-44, 22.69; John 14.2; Acts 2.34-35, 5.31, 7.55-56; Romans 8.34; 1 Corinthians 15.24-26; Ephesians 1.20, 22; Colossians 3.1; Hebrews 1.3, 13, 5.6, 10, 6.20, 7.11, 15, 17, 21, 28, 8.1, 10.12, 13, 12:2; 1 Peter 3.22; and Revelation 3.21, 6.15-17, 19.11.
These seven verses will take a lifetime to discuss and, even then, it would not be complete. In order to fully understand the meaning of this psalm, the usage of this psalm by Jesus will be briefly examined.
However, the context of history provides details for us as well. This psalm was used in the coronation services of the kings of Israel. It could have been written when David captured Jebus, which is Jerusalem. This explains the presence of Melchizedek (king of righteousness) who was the king and priest of Salem (Jebus). The two pronouncements given in this psalm call the king to rule as God’s representative and to be a priest to the people. Calling the king to be a priest was not out of order. The text specifically states a priest after the order of Melchizedek not Aaron. Melchizedek will be discussed in another post if requested.
The outline that would best serve this psalm would be seen under the offices of activities of the coming Messiah:
- Verses 1-3-The Eternal King
- Verses 1-Jesus discusses the usage of “the Lord said to my lord” in order to prove that Messiah must come through humanity and yet be God. That is, if the Messiah is to be the son of David, which would make Him inferior to David, why does David call Him “my lord” in this psalm? Jesus then shows that Messiah must also be greater than David, which would place Him on par with deity (Matthew 22.41-46).
- Verses 2-3-His kingdom will cover the earth with willing subjects.
- Verses 4-The Eternal Priest. The reference is to Genesis 14 and is discussed at length in Hebrews 7-10. This would make the Messiah’s priesthood greater than the priesthood of Aaron, which is the argument presented in Hebrews.
- Verses 5-7-The Victorious Warrior. This activity is not eternal for He is the Prince of Peace and the Warrior will sit on His throne to reign throughout eternity as that Prince. He can also be seen as Judge in these verses. The ultimate fulfillment of these verses is found in Revelation 19.11-20.15 where Jesus is victorious and exalted.
This brief look at a most fascinating psalm seems anemic in light of all that it contains. To grasp the breadth of the fifty-eight Hebrew words, read the New Testament use of them, then stand in wonder at the magnificence of God’s Word.
In the end, the question to be considered is this: If Jesus is who He says He is in quoting this psalm, what will you do with Him?
I think it is very fascinating to read this psalm as one that represents Christs’s resurrection. I think this psalm gives us every reason to praise Him and honor Him. The ending verses give us hope and peace in knowing that God is victorious over all things and as His children, we can rest in His presence.
I’m curious about the first phrase; would the Hebrew be ‘Y-WH said to my Adonai’?
Ryan, yes it would be that.
Hence that only making sence when the Messiah came (G-d who is also to be Adonai), and even more evidence for the Trinity. I must say, examining it in the Hebrew sure is eye-opening.