TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 110:1–4. His three-level outline is real structure in the source text, so it is rendered as structure.
Some have called this psalm David's creed, almost all the articles of the Christian faith being found in it; the title calls it David's psalm, for in the believing foresight of the Messiah he both praised God and solaced himself, much more may we, in singing it, to whom that is fulfilled, and therefore more clearly revealed, which is here foretold. Glorious things are here spoken of Christ, and such as oblige us to consider how great he is.
I.That he is David's Lord.
We must take special notice of this because he himself does. Mat 22:43, David, in spirit, calls him Lord. And as the apostle proves the dignity of Melchizedek, and in him of Christ, by this, that so great a man as Abraham was paid him tithes (Heb 7:4), so we may be this prove the dignity of the Lord Jesus that David, that great man, called him his Lord; by him that king acknowledges himself to reign, and to him to be acceptable as a servant to his lord. Some think he calls him his Lord because he was the Lord that was to descend from him, his son and yet his Lord. Thus him immediate mother calls him her Saviour (Luk 1:47); even his parents were his subjects, his saved ones.
II.That he is constituted a sovereign Lord by the counsel and decree of God himself:
The Lord, Jehovah, said unto him, Sit as a king. He receives of the Father this honour and glory (Pe2 1:17), from him who is the fountain of honour and power, and takes it not to himself. He is therefore rightful Lord, and his title is incontestable; for what God has said cannot be gainsaid. He is therefore everlasting Lord; for what God has said shall not be unsaid. He will certainly take and keep possession of that kingdom which the Father has committed to him, and none can hinder.
III.That he was to be advanced to the highest honour, and entrusted with an absolute sovereign power both in heaven and in earth:
Sit thou at my right hand. Sitting is a resting posture; after his services and sufferings, he entered into rest from all his labours. It is a ruling posture; he sits to give law, to give judgment. It is a remaining posture; he sits like a king for ever. Sitting at the right hand of God denotes both his dignity and his dominion, the honour put upon him and the trusts reposed in him by the Father. All the favours that come from God to man, and all the service that comes from man to God, pass through his hand.
IV.That all his enemies were in due time to be made his footstool, and not till then; but then also he must reign in the glory of the Mediator, though the work of the Mediator will be, in a manner, at an end. Note,
1.Even Christ himself has enemies that fight against his kingdom and subjects, his honour and interest, in the world. There are those that will not have him to reign over them, and thereby they join themselves to Satan, who will not have him to reign at all.
2.These enemies will be made his footstool; he will subdue them and triumph over them; he will do it easily, as easily as we put a footstool in its proper place, and such a propriety there will be in it. He will make himself easy by the doing of it, as a man that sits with a footstool under his feet; he will subdue them in such a way as shall be most for his honour and their perpetual disgrace; he will tread down the wicked, Mal 4:3.
3.God the Father has undertaken to do it: I will make them thy footstool, who can do it.
4.It will not be done immediately. All his enemies are now in a chain, but not yet made his footstool. This the apostle observes. Heb 2:8, We see not yet all things put under him. Christ himself must wait for the completing of his victories and triumphs.
5.He shall wait till it is done; and all their might and malice shall not give the least disturbance to his government. His sitting at God's right hand is a pledge to him of his setting his feet, at last, on the necks of all his enemies.
V.That he should have a kingdom set up in the world, beginning at Jerusalem (Psa 110:2):
"The Lord shall send the rod or sceptre of thy strength out of Zion, by which thy kingdom shall be erected, maintained, and administered." The Messiah, when he sits on the right hand of the Majesty in the heavens, will have a church on earth, and will have an eye to it; for he is King upon the holy hill of Zion (Psa 2:6), in opposition to Mount Sinai, that frightful mountain, on which the law was given, Heb 12:18, Heb 12:24; Gal 4:24, Gal 4:25. The kingdom of Christ took rise from Zion, the city of David, for he was the Son of David, and was to have the throne of his father David. By the rod of his strength, or his strong rod, is meant his everlasting gospel, and the power of the Holy Ghost going along with it - the report of the word, and the arm of the Lord accompanying it (Isa 53:1; Rom 1:16), - the gospel coming in word, and in power, and in the holy Ghost, Th1 1:5. By the word and Spirit of God souls were to be reduced first, and brought into obedience to God, and then ruled and governed according to the will of God. This strong rod God sent forth; he poured out the Spirit, and gave both commissions and qualifications to those that preached the word, and ministered the Spirit, Gal 3:5. It was sent out of Zion, for there the Spirit was given, and there the preaching of the gospel among all nations must begin, at Jerusalem. See Luk 24:47, Luk 24:49. Out of Zion must go forth the law of faith, Isa 2:3. Note, The gospel of Christ, being sent of God, is mighty through God to do wonders, Co2 10:4. It is the rod of Christ's strength. Some make it to allude not only to the sceptre of a prince, denoting the glory of Christ shining in the gospel, but to a shepherd's crook, his rod and staff, denoting the tender care of Christ takes of his church; for he is both the great and the good Shepherd.
VI.That his kingdom, being set up, should be maintained and kept up in the world, in spite of all the oppositions of the power of darkness.
1.Christ shall rule, shall give laws, and govern his subjects by them, shall perfect them, and make them easy and happy, shall do his own will, fulfil his own counsels, and maintain his own interests among men. His kingdom is of God, and it shall stand; his crown sits firmly on his head, and there it shall flourish.
2.He shall rule in the midst of his enemies. He sits in heaven in the midst of his friends; his throne of glory there is surrounded with none but faithful worshippers of him, Rev 5:11. But he rules on earth in the midst of his enemies, and his throne of government here is surrounded with those that hate him and fight against him. Christ's church is a lily among thorns, and his disciples are sent forth as sheep in the midst of wolves; he knows where they dwell, even where Satan's seat is (Rev 2:13), and this redounds to his honour that he not only keeps his ground, but gains his point, notwithstanding all the malignant policies and powers of hell and earth, which cannot shake the rock on which the church is built. Great is the truth, and will prevail.
VII.That he should have a great number of subjects, who should be to him for a name and a praise, Psa 110:3.
1.That they should be his own people, and such as he should have an incontestable title to. They are given to him by the Father, who gave them their lives and beings, and to whom their lives and beings were forfeited. Thine they were and thou gavest them me, Joh 17:6. They are redeemed by him; he has purchased them to be to himself a peculiar people, Tit 2:14. They are his by right, antecedent to their consent. He had much people in Corinth before they were converted, Act 18:10.
2.That they should be a willing people, a people of willingness, alluding to servants that choose their service and are not coerced to it (they love their masters and would not go out free), to soldiers that are volunteers and not pressed men ("Here am I, send me"), to sacrifices that are free-will offerings and not offered of necessity; we present ourselves living sacrifices. Note, Christ's people are a willing people. The conversion of a soul consists in its being willing to be Christ's, coming under his yoke and into his interests, with an entire compliancy and satisfaction.
3.That they should be so in the day of his power, in the day of thy muster (so some); when thou art enlisting soldiers thou shalt find a multitude of volunteers forward to be enlisted; let but the standard be set up and the Gentiles will seek to it, Isa 11:10; Isa 60:3. Or when thou art drawing them out to battle they shall be willing to follow the Lamb whithersoever he goes, Rev 14:4. In the day of thy armies (so some); "when the first preachers of the gospel shall be sent forth, as Christ's armies, to reduce apostate men, and to ruin the kingdom of apostate angels, then all that are thy people shall be willing; that will be thy time of setting up thy kingdom." In the day of thy strength, so we take it. There is a general power which goes along with the gospel to all, proper to make them willing to be Christ's people, arising from the supreme authority of its great author and the intrinsic excellency of the things themselves contained in it, besides the undeniable miracles that were wrought for the confirmation of it. And there is also a particular power, the power of the Spirit, going along with the power of the word, to the people of Christ, which is effectual to make them willing. The former leaves sinners without matter of excuse; this leaves saints without matter of boasting. Whoever are willing to be Christ's people, it is the free and mighty grace of God that makes them so.
4.That they should be so in the beauty of holiness, that is,
(1.)They shall be allured to him by the beauty of holiness; they shall be charmed into a subjection to Christ by the sight given them of his beauty, who is the holy Jesus, and the beauty of the church, which is the holy nation.
(2.)They shall be admitted by him into the beauty of holiness, as spiritual priests, to minister in his sanctuary; for by the blood of Jesus we have boldness to enter into the holiest.
(3.)They shall attend upon him in the beautiful attire or ornaments of grace and sanctification. Note, Holiness is the livery of Christ's family and that which becomes his house for ever. Christ's soldiers are all thus clothed; these are the colours they wear. The armies of heaven follow him in fine linen, clean and white, Rev 19:14.
5.That he should have great numbers of people devoted to him. The multitude of the people is the honour of the prince, and that shall be the honour of this prince. From the womb of the morning thou hast the dew of thy youth, that is, abundance of young converts, like the drops of dew in a summer's morning. In the early days of the gospel, in the morning of the New Testament, the youth of the church, great numbers flocked to Christ, and there were multitudes that believed, a remnant of Jacob, that was as dew from the Lord, Mic 5:7; Isa 64:4, Isa 64:8. Or thus? "From the womb of the morning (from their very childhood) thou hast the dew of thy people's youth, that is, their hearts and affections when they are young; it is thy youth, because it is dedicated to thee." The dew of the youth is a numerous, illustrious, hopeful show of young people flocking to Christ, which would be to the world as dew to the ground, to make it fruitful. Note, The dew of our youth, even in the morning of our days, ought to be consecrated to our Lord Jesus.
6.That he should be not only a king, but a priest, Psa 110:4. The same Lord that said, Sit thou at my right hand, swore, and will not repent, Thou art a priest, that is, Be thou a priest; for by the word of his oath he was consecrated. Note,
(1.)Our Lord Jesus Christ is a priest. He was appointed to that office and faithfully executes it; he is ordained for men in things pertaining to God, to offer gifts and sacrifices for sin (Heb 5:1), to make atonement for our sins and to recommend our services to God's acceptance. He is God's minister to us, and our advocate with God, and so is a Mediator between us and God.
(2.)He is a priest for ever. He was designed for a priest, in God's eternal counsels; he was a priest to the Old Testament saints, and will be a priest for all believers to the end of time, Heb 13:8. He is said to be a priest for ever, not only because we are never to expect any other dispensation of grace than this by the priesthood of Christ, but because the blessed fruits and consequences of it will remain to eternity.
(3.)He is made a priest with an oath, which the apostle urges to prove the pre-eminence of his priesthood above that of Aaron, Heb 7:20, Heb 7:21. The Lord has sworn, to show that in the commission there was no implied reserve of a power of revocation; for he will not repent, as he did concerning Eli's priesthood, Sa1 2:30. This was intended for the honour of Christ and the comfort of Christians. The priesthood of Christ is confirmed by the highest ratifications possible, that it might be an unshaken foundation for our faith and hope to build upon.
(4.)He is a priest, not of the order of Aaron, but of that of Melchizedek, which, as it was prior, so it was upon many accounts superior, to that of Aaron, and a more lively representation of Christ's priesthood. Melchizedek was a priest upon his throne, so is Christ (Zac 6:13), king of righteousness and king of peace. Melchizedek had no successor, nor has Christ; his is an unchangeable priesthood. The apostle comments largely upon these words (Heb. 7) and builds on them his discourse of Christ's priestly office, which he shows was no new notion, but built upon this most sure word of prophecy. For, as the New Testament explains the Old, so the Old Testament confirms the New, and Jesus Christ is the Alpha and Omega of both.
Historical interpretation
Three Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
And that God the Father of all would bring Christ to heaven after He had raised Him from the dead, and would keep Him there until He has subdued His enemies the devils, and until the number of those who are foreknown by Him as good and virtuous is complete, on whose account He has still delayed the consummation-hear what was said by the prophet David. These are his words: "The Lord said unto My Lord, Sit Thou at My right hand, until I make Thine enemies Thy footstool. The Lord shall send to Thee the rod of power out of Jerusalem; and rule Thou in the midst of Thine enemies. With Thee is the government in the day of Thy power, in the beauties of Thy saints: from the womb of morning have I begotten Thee."
Now they went about in the public place: with boldness they attacked even the market, and in the midst of enemies they prevailed, and that saying was fulfilled, "Be Thou Ruler in the midst among Thine enemies." This was a greater miracle, that they, arrested, cast into prison, should do such acts as these!
And what follows? "The Lord shall send the rod of Your power out of Sion" [Psalm 110:2]. It appears, brethren, it most clearly appears, that the Prophet is not speaking of that kingdom of Christ, in which He reigns for ever with His Father, Ruler of the things which are made through Him: for when does not God the Word reign, who is in the beginning with God? [John 1:1] For it is said, "Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever." [1 Timothy 1:17] To what eternal King? To one invisible, incorruptible. For in this, that Christ is with the Father, invisible and incorruptible, because He is His Word, and His Power, and His Wisdom, and God with God, through whom all things were made; He is "King eternal;" but, nevertheless, that reign of temporal government, by which, through the mediation of His flesh, He called us into eternity, begins with Christians; but of His reign there shall be no end. His enemies therefore are made His footstool, while He is sitting on the right hand of His Father, as it is written; this is now going on, this will go on unto the end....
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Summary
Psalms 110:2 is a profound prophetic declaration from the LORD to the Messiah, affirming His divine appointment to active kingship. It foretells that God will dispatch the scepter of the Messiah's invincible authority from Zion, empowering Him to establish and maintain His sovereign rule even while surrounded by His adversaries, thereby asserting His ultimate and undeniable dominion over all opposition.
Context
Literary Context
Psalms 110 stands as a pivotal Messianic psalm, traditionally attributed to David, directly addressing a figure greater than David himself. Verse 1 introduces the Messiah's exaltation to the right hand of God, signifying His supreme position and divine status, a theme echoed in the New Testament's application to Christ's ascension. Following this enthronement, verse 2 elaborates on the active exercise of this divinely bestowed authority. It transitions from the Messiah's passive reception of honor to His dynamic engagement in ruling, serving as a direct prophetic command and promise from Yahweh to His anointed King, setting the stage for His earthly and spiritual dominion, which continues to unfold throughout history.
Historical & Cultural Context
In the ancient Near East, a "rod" or "scepter" was a universal symbol of royal authority, power, and often, the right to administer justice or enforce decrees. Kings ruled with such instruments, signifying their dominion. Zion, or Jerusalem, was not merely a geographical location but held immense spiritual and political significance as the capital of Israel, the city of David, and the chosen dwelling place of God's presence. The prophecy that the rod of strength would be sent "out of Zion" therefore grounds the Messiah's universal authority in God's specific covenant with Israel and His chosen city, from which His rule would emanate. The idea of ruling "in the midst of thine enemies" was a common reality for ancient monarchs, but for the Messiah, it signifies a supernatural and invincible reign that is not contingent on the absence of opposition but is established and maintained triumphantly within it, demonstrating a unique form of divine sovereignty.
Key Themes
This verse powerfully articulates several key themes central to the broader narrative of God's redemptive plan. The primary theme is Messianic Kingship and Authority, emphasizing that the Messiah's rule is divinely ordained and irresistible, extending from God's own power. Closely related is the theme of Divine Initiative and Empowerment, as "The LORD shall send" highlights that this authority is not self-proclaimed but bestowed by God, underscoring the Messiah's unique relationship with the Father. Zion's Significance is also paramount, portraying Jerusalem as the spiritual and earthly epicenter from which God's kingdom and the Messiah's rule will extend, echoing prophecies of God's law going forth from Zion, as seen in Isaiah 2:3 and Micah 4:2. Finally, the phrase "rule thou in the midst of thine enemies" underscores the theme of Sovereignty Amidst Opposition, revealing that the Messiah's reign is not delayed until all foes are vanquished but is actively established and maintained even while adversaries remain, demonstrating His invincible power and ultimate triumph, a concept also found in Psalm 2:9.
Exposition and Analysis
Key Word Analysis
This term, derived from a root meaning "to extend," refers to a branch, staff, or scepter. In this context, it unequivocally symbolizes royal authority, power, and dominion. It is not merely a ceremonial object but an instrument of active rule, signifying the right to govern, enforce decrees, and exercise irresistible might. The "rod of strength" therefore denotes a scepter imbued with divine, invincible power, not just human authority.
This word signifies might, power, vigor, and can also denote a fortress or stronghold. When combined with "rod," it intensifies the meaning, portraying the scepter as one of overwhelming, unyielding, and divine power. It implies an authority that cannot be resisted or overthrown, a force that is inherently victorious and provides security.
Zion refers to the fortified hill in Jerusalem, often used metonymically for the city itself, particularly as the dwelling place of God and the center of His covenant people. In prophetic contexts, it represents the spiritual and earthly source from which God's divine decrees and the Messiah's rule will emanate. Its mention here signifies that the Messiah's authority originates from God's holy presence and is intrinsically linked to His chosen city and covenant.
Verse Breakdown
"The LORD shall send"
This opening phrase immediately establishes the divine initiative behind the Messiah's rule. It is God the Father (YHWH, H3068) who is the active agent, sovereignly dispatching (H7971, shâlach') the instrument of authority. This underscores that the Messiah's kingship is not self-appointed or humanly derived, but divinely ordained and empowered, ensuring its legitimacy and ultimate success.
"the rod of thy strength"
This refers to the scepter (H4294, maṭṭeh'), a potent symbol of the Messiah's kingly power and authority. The addition of "thy strength" (H5797, ʻôz') emphasizes that this scepter is not merely a symbol but is imbued with the Messiah's own inherent, divine might. It represents His irresistible dominion, His capacity to enforce His will, and His absolute power to rule.
"out of Zion"
This specifies the origin point (H6726, Tsîyôwn') of the Messiah's active rule. Zion, as God's holy city and dwelling place, signifies that the authority and power of the Messiah emanate directly from God's presence and His established kingdom on earth. It implies that the Messiah's dominion will extend from this spiritual and earthly center to encompass all nations.
"rule thou in the midst of thine enemies"
This is both a divine command (H7287, râdâh') and a prophetic declaration to the Messiah. It reveals a crucial aspect of His reign: His rule is not contingent upon the prior elimination of all opposition. Instead, He establishes and maintains His sovereign dominion even while adversaries (H341, ʼôyêb') remain active and present (H7130, qereb'). This highlights His invincible power, demonstrating that His authority is so absolute that He can reign triumphantly even amidst hostile forces, ultimately subduing them.
Literary Devices
Psalms 110:2 employs several potent literary devices to convey its profound message. Symbolism is prominent, with the "rod of thy strength" serving as a powerful symbol of the Messiah's scepter, representing His absolute royal authority and irresistible power. This is a metonymic use, where the instrument stands for the power it embodies. Metonymy is also evident in "Zion," which represents not just the physical city but the spiritual source of divine authority and the center of God's kingdom from which the Messiah's rule extends. The phrase "rule thou" functions as both an Imperative (a direct command from God to the Messiah) and a Prophetic Declaration, simultaneously instructing and foretelling the Messiah's active reign. Furthermore, the concept of ruling "in the midst of thine enemies" presents a powerful Paradox or Contrast. Instead of waiting for the enemies to be vanquished, the Messiah's reign is established precisely within their presence, emphasizing His overwhelming sovereignty and the certainty of His ultimate victory despite ongoing opposition.
Theological and Thematic Connections
Psalms 110:2 is a cornerstone for understanding the nature of God's sovereign rule through His chosen King, ultimately fulfilled in Jesus Christ. It underscores that God's kingdom is not merely a future hope but an active, present reality, established and advanced by divine power. The "rod of strength" signifies the irresistible authority of the Messiah, an authority that originates from God Himself and is destined to overcome all opposition. This verse speaks to the divine appointment of Christ, His ongoing reign, and the certainty of His ultimate triumph over all spiritual and earthly adversaries, assuring believers that God's plan of redemption and dominion is unfolding precisely as prophesied, even as the church lives in the tension of the "already and not yet" of God's kingdom.
Reflection and Application
Psalms 110:2 offers profound comfort and a powerful call to action for believers today. It assures us that Jesus Christ, our Lord, is not a distant, passive figure but a reigning King, actively exercising His divine authority even now. His kingdom is advancing, and He rules "in the midst of His enemies"—the spiritual forces of darkness, sin, death, and all forms of opposition to God's will. This truth encourages us to live with unwavering confidence, knowing that God's sovereign plan is unfolding and that Christ will ultimately triumph over every foe. It calls us to submit wholeheartedly to His "rod of strength" in our lives, trusting in His invincible power to guide, protect, and empower us as we participate in His ongoing mission to extend His kingdom, even amidst a world that often seems hostile to His rule. Our assurance is not in our strength, but in His reigning power, which guarantees both our present security and future victory.
Questions for Reflection
FAQ
What does "rod of thy strength" mean?
The "rod of thy strength" refers to the scepter of the Messiah's divine, irresistible authority and power. In ancient cultures, a scepter was a primary symbol of royal dominion and the right to rule. Here, it is not merely a symbolic object but represents the active, invincible might that God bestows upon His anointed King. It signifies the Messiah's capacity to enforce His will, to govern, and to overcome all opposition through His inherent, divinely given power, as seen in Psalm 45:6.
Why is "out of Zion" significant?
"Out of Zion" is highly significant because Zion (Jerusalem) is God's chosen city, representing His dwelling place and the spiritual center from which His divine decrees and authority emanate. It signifies that the Messiah's rule has a divine, spiritual origin and extends from God's holy presence and covenant with His people. This highlights that the Messiah's kingdom is rooted in God's faithfulness to Israel and will ultimately extend from this spiritual epicenter to encompass all nations, as prophesied in Isaiah 2:3 and Micah 4:2.
How can someone "rule in the midst of thine enemies"?
This phrase highlights the Messiah's absolute and unchallengeable sovereignty. It means that His reign is not delayed until all opposition is completely eradicated. Instead, He establishes and maintains His dominion even while adversaries remain active and present around Him. This demonstrates His invincible power and ultimate victory, showing that His authority is so profound that He can reign triumphantly and subdue His enemies even as they resist, a truth powerfully echoed in 1 Corinthians 15:25, which states that Christ "must reign until he has put all his enemies under his feet." This concept is also seen in Colossians 2:15, where Christ triumphed over spiritual powers on the cross.
Christ-Centered Fulfillment
Psalms 110:2 finds its ultimate and glorious fulfillment in Jesus Christ. Following His resurrection and ascension, Jesus was exalted to the right hand of God, as Peter powerfully declared in Acts 2:34-36, identifying Him as the Lord and Christ of whom David prophesied. The "rod of thy strength" is now actively wielded by Jesus, who reigns as King of kings and Lord of lords from His heavenly throne, a reality affirmed in Ephesians 1:20-22. This "rod" represents His spiritual and kingly dominion, extended through the preaching of the Gospel and the power of the Holy Spirit, bringing salvation and establishing His kingdom in the hearts of believers. He truly rules "in the midst of thine enemies"—not just human adversaries, but the spiritual forces of darkness, sin, and death, as described in Ephesians 6:12. While His kingdom is already present and advancing (Luke 17:21), the full consummation of this rule will occur at His glorious return, when He will definitively put all enemies under His feet and establish His righteous reign over all creation, as vividly portrayed in Revelation 19:11-16. Thus, Psalms 110:2 is a prophetic blueprint for the active, ongoing, and ultimately victorious reign of our crucified and risen King, who will indeed reign forever and ever (Revelation 11:15).