Introduction
Psalm 110 stands as one of the clearest, strongest, and most authoritative Messianic psalms in all of the Psalter. It is not suggestive of Christ, nor partially fulfilled in Him, but wholly and directly declares the person, offices, and triumph of the Lord Jesus Christ. The New Testament repeatedly and explicitly applies this psalm to Christ, leaving no room for doubt or alternate interpretation. It is therefore not a psalm that may be loosely spiritualized, but one that must be received as a divine declaration of Christ’s exaltation, priesthood, and dominion.
The psalm opens with the words, “The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool” (Ps 110:1). Here David, speaking by the Spirit, records a conversation between two distinct persons, both identified as “Lord”, with the “LORD” obviously being Jehovah. This alone demands a higher interpretation than any earthly king. David calls one “my Lord,” which the Lord Jesus Himself pressed upon the Pharisees to prove the Messiah must be greater than David. “If David then call him Lord, how is he his son?” (Matt 22:45). This argument was decisive; they could not answer Him (Matt 22:46). Thus, Christ Himself establishes Psalm 110 as speaking directly of Him, not figuratively, but doctrinally and authoritatively.
This single verse (Psalm 110:1) is the most frequently quoted Old Testament verse in the New Testament. It is cited or clearly referenced in multiple places: Matthew 22:44; Mark 12:36; Luke 20:42-43; Acts 2:34-35; Hebrews 1:13; Hebrews 10:12-13, and alluded to in others such as Ephesians 1:20-22; Colossians 3:1; and 1 Peter 3:22. The uniform testimony of these passages is that Jesus Christ, having finished His work, is now seated at the right hand of God in heaven, reigning until all His enemies are subdued. Peter declares this plainly at Pentecost: “For David is not ascended into the heavens: but he saith himself, The LORD said unto my Lord… Therefore let all the house of Israel know assuredly, that God hath made that same Jesus… both Lord and Christ” (Acts 2:34,36). The apostolic interpretation is final and binding: Psalm 110 is fulfilled in the exalted Christ.
Furthermore, Psalm 110 uniquely presents Christ as both King and Priest in one person. Verse 4 declares, “The LORD hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.” This is no ordinary priesthood, nor is it Levitical, but one grounded in an oath of God and patterned after Melchizedek, who was both king and priest (Gen 14:18). The book of Hebrews builds extensively on this verse (Hebrews chapters 5–7), proving that Jesus Christ is the eternal High Priest whose priesthood is superior, unchangeable, and effectual. This union of kingship and priesthood is never fully realized in any Old Testament figure, but finds its perfect and only fulfillment in Christ.
The psalm also sets forth the absolute dominion of Christ. He is not waiting to become King; He is seated and reigning now. “Sit thou at my right hand” declares present authority, not future possibility. His enemies are being made His footstool, not by human effort, but by divine decree. The language is certain, sovereign, and irresistible. This aligns with the broader testimony of Scripture: “Yet have I set my king upon my holy hill of Zion” (Ps 2:6), and “He must reign, till he hath put all enemies under his feet” (1 Cor 15:25).
Psalm 110 also reveals the willing submission of Christ’s people in the day of His power: “Thy people shall be willing in the day of thy power” (Ps 110:3). This is not an offer of salvation, but the rule of Christ over His people, causing them to come to Him freely and gladly. It speaks of His dominion in the hearts of His people as well as over His enemies.
Finally, the psalm closes with judgment and victory. The Lord at the right hand shall strike through kings, judge among the nations, and fill the places with dead bodies (Ps 110:5-6). This is the same Jesus who will return in power and great glory, executing judgment upon all opposition. Thus, the psalm spans from Christ’s exaltation to His final triumph, covering the full scope of His mediatorial reign.
Therefore, Psalm 110 is not a shadowy or obscure passage, but a cornerstone of Messianic revelation. It is directly spoken by God, interpreted by Christ, preached by the apostles, and expounded in the New Testament as fulfilled in Jesus Christ. It presents Him as David’s Lord, God’s appointed King, an eternal Priest after the order of Melchizedek, the reigning Sovereign at God’s right hand, and the final Judge of all the earth. Any interpretation that falls short of this is not just incomplete but contrary to the plain testimony of Scripture.
Introduction
Psalm 110 stands as one of the clearest, strongest, and most authoritative Messianic psalms in all of the Psalter. It is not suggestive of Christ, nor partially fulfilled in Him, but wholly and directly declares the person, offices, and triumph of the Lord Jesus Christ. The New Testament repeatedly and explicitly applies this psalm to Christ, leaving no room for doubt or alternate interpretation. It is therefore not a psalm that may be loosely spiritualized, but one that must be received as a divine declaration of Christ’s exaltation, priesthood, and dominion.
The psalm opens with the words, “The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool” (Ps 110:1). Here David, speaking by the Spirit, records a conversation between two distinct persons, both identified as “Lord”, with the “LORD” obviously being Jehovah. This alone demands a higher interpretation than any earthly king. David calls one “my Lord,” which the Lord Jesus Himself pressed upon the Pharisees to prove the Messiah must be greater than David. “If David then call him Lord, how is he his son?” (Matt 22:45). This argument was decisive; they could not answer Him (Matt 22:46). Thus, Christ Himself establishes Psalm 110 as speaking directly of Him, not figuratively, but doctrinally and authoritatively.
This single verse (Psalm 110:1) is the most frequently quoted Old Testament verse in the New Testament. It is cited or clearly referenced in multiple places: Matthew 22:44; Mark 12:36; Luke 20:42-43; Acts 2:34-35; Hebrews 1:13; Hebrews 10:12-13, and alluded to in others such as Ephesians 1:20-22; Colossians 3:1; and 1 Peter 3:22. The uniform testimony of these passages is that Jesus Christ, having finished His work, is now seated at the right hand of God in heaven, reigning until all His enemies are subdued. Peter declares this plainly at Pentecost: “For David is not ascended into the heavens: but he saith himself, The LORD said unto my Lord… Therefore let all the house of Israel know assuredly, that God hath made that same Jesus… both Lord and Christ” (Acts 2:34,36). The apostolic interpretation is final and binding: Psalm 110 is fulfilled in the exalted Christ.
Furthermore, Psalm 110 uniquely presents Christ as both King and Priest in one person. Verse 4 declares, “The LORD hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.” This is no ordinary priesthood, nor is it Levitical, but one grounded in an oath of God and patterned after Melchizedek, who was both king and priest (Gen 14:18). The book of Hebrews builds extensively on this verse (Hebrews chapters 5–7), proving that Jesus Christ is the eternal High Priest whose priesthood is superior, unchangeable, and effectual. This union of kingship and priesthood is never fully realized in any Old Testament figure, but finds its perfect and only fulfillment in Christ.
The psalm also sets forth the absolute dominion of Christ. He is not waiting to become King; He is seated and reigning now. “Sit thou at my right hand” declares present authority, not future possibility. His enemies are being made His footstool, not by human effort, but by divine decree. The language is certain, sovereign, and irresistible. This aligns with the broader testimony of Scripture: “Yet have I set my king upon my holy hill of Zion” (Ps 2:6), and “He must reign, till he hath put all enemies under his feet” (1 Cor 15:25).
Psalm 110 also reveals the willing submission of Christ’s people in the day of His power: “Thy people shall be willing in the day of thy power” (Ps 110:3). This is not an offer of salvation, but the rule of Christ over His people, causing them to come to Him freely and gladly. It speaks of His dominion in the hearts of His people as well as over His enemies.
Finally, the psalm closes with judgment and victory. The Lord at the right hand shall strike through kings, judge among the nations, and fill the places with dead bodies (Ps 110:5-6). This is the same Jesus who will return in power and great glory, executing judgment upon all opposition. Thus, the psalm spans from Christ’s exaltation to His final triumph, covering the full scope of His mediatorial reign.
Therefore, Psalm 110 is not a shadowy or obscure passage, but a cornerstone of Messianic revelation. It is directly spoken by God, interpreted by Christ, preached by the apostles, and expounded in the New Testament as fulfilled in Jesus Christ. It presents Him as David’s Lord, God’s appointed King, an eternal Priest after the order of Melchizedek, the reigning Sovereign at God’s right hand, and the final Judge of all the earth. Any interpretation that falls short of this is not just incomplete but contrary to the plain testimony of Scripture.
1. The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool.
2. The LORD shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies.
3. Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth.
4. The LORD hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.
5. The Lord at thy right hand shall strike through kings in the day of his wrath.
6. He shall judge among the heathen, he shall fill the places with the dead bodies; he shall wound the heads over many countries.
7. He shall drink of the brook in the way: therefore shall he lift up the head.