The Book of Psalms Paraphrased, Book 5 · Psalm 110
PSALM CX.
A Pſalm of David.
ARGUMENT.
There is the ſame reaſon to think this Pſalm was compoſed by David (not by ſome other concerning David) that there is to conclude all the reſt to be ſo, which have the ſame Title. And then, as it is very plain he ſpeaks of ſome perſon much greater then himſelf, whom he calls his Lord, ſo it can be no other, but the Lord Chriſt, of whom he here propheſies. Not, as he is wont to doe elſewhere, with reſpect to himſelf in the firſt place, as His type and figure; but in plain words, which can belong to none but Chriſt alone. For no other King but He, can be ſaid, in any ſenſe, to ſit at God's right hand: nor was there any Prieſt of the order of Melchiſedek, that could be a ſhadow of him.
David indeed ſeems once to have exerciſed the Office of a Prieſt, when he bleſſed the people, at the bringing of the Ark to Sion, (2 Sam. VI. 18.) and ſo to have been then both King and Prieſt, in one perſon, as Melchifedek was: but not a Prieſt for ever, on whom the Office was perpetually eſtabliſhed, and that by an Oath; as it was on the Prieſt here mentioned.
And therefore it is in vain, to endeavour to accommodate any part of this Pſalm to David; who conquered many of the neighbouring Countries, ſmote their Kings, made them bring him tributes, and at laſt ſmote the head of the Country of Rabbah (as ſome render the laſt words of the ſixth verſe of this Pſalm) that is, the King of the Children of Ammon: But ſtill we are to ſeek, how the reſt can be applied to him; who never had any pretence to ſuch an authority as is here deſcribed; nor can in any ſenſe call himſelf, my Lord; but as our Lord Chriſt hath demonſtrated ſpake concerning Him, (XXII. Matt. 43, &c.) and his Exaltation, after his Reſurrection from the dead, (as Saint Peter and Saint Paul alſo ſhew, II. Act. 34, 35. 1 Cor XV. 25. IV. Hebr. 1, 13. V. 6.) when He ſet up another Prieſthood, and aboliſhed that of Moſes: which change is here predicted.
And though the Jews have taken a great deal of pains, to wreſt this Pſalm to another ſenſe; yet they are ſo divided in their opinions about it, (ſpeaking inconſiſtent things, like drunken men, as Saint Chryſoſtom's words are, or rather, ſays he, like men in the dark, running againſt one another) that from thence alone we may be ſatisfied they are in the wrong, and have their eyes blinded: elſe they would not have embraced ſuch interpretations, as thoſe which may be ſeen in them, that have written upon this Pſalm. Which ſome of the Jews themſelves (ſuch as R. Moſes Hadarſan, Saadias Gaon, and divers others whom I might mention) have been forced to acknowledge belongs to Chriſt: and is a very plain prediction of his Divinity, his royal Dignity, his Prieſthood, and his victories and triumphs; which the Pſalmiſt ſets forth as follows.
1. THe LORD ſaid unto my Lord, Sit thou at my right hand, untill I make thine enemies thy footſtool.
1. THis is the decree of the eternal LORD, that the great perſon, whom we expect, and whom I honour as my Lord and Maſter, ſhall be advanced (after his ſufferings) to the higheſt dignity (1 King. II. 19.) in the heavens: and reign with Him, as the King of all the world; till He have perfectly ſubdued (X. Joſh. 24.) the moſt powerfull oppoſers of his Kingdom; and overcome death it ſelf, by whom all mankind are conquered, 1 Cor. XV. 25, 26.
2. The LORD ſhall ſend the rod of thy ſtrength out of Sion: rule thou in the mids of thine enemies.
2. The eternal Lord, w… hath thus decreed to honour Thee, O moſt mighty Prince, will make Sion, firſt of all, to feel how powerfull thy Scepter is, (I. Act. 8. II. 34, 37.) and thence extend thy Empire over all the Earth: where I wiſh Thou mayeſt, and foretell Thou wilt, prevail over all Infidelity, Idolatry, Superſtition and Impiety; which will ſet themſelves againſt thy Authority.
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.
3. For in the day when thy forces, (2 Tim. II. 3.) compleatly armed with a Divine power, (IV. Act. 33.) ſhall march forth to ſubdue the world, unto thy obedience; they that are fit for thy Kingdom (IX. Luk. 62. XIII. Act. 48.) ſhall chearfully ſubmit themſelves, and preſent Thee with free-will Offerings, in token of their abſolute ſubjection to Thee: (II. Act. 45. IV. 34.) And great ſhall be the number of choſen men, (1 Joh. II. 13.) who, glad to ſee the night of Ignorance gone, ſhall at thy firſt appearance, by the celeſtial bleſſing, fall unto Thee, as thick as the morning dew.
4. The LORD hath ſworn, and will not repent, Thou art a prieſt for ever, after the order of Melchiſedek.
4. And happy are they who live under thy Government; for the Lord hath unchangeably reſolved, that Thou ſhalt be a Prieſt as well as a King; with full power to bleſs all thy Subjects, not onelyonly in that, but in all future Ages, even to all Eternity: For Thou ſhalt not be a Prieſt like thoſe after Aaron's order, who die to make room for others; but, like that great King and Prieſt Melchiſedek, ſhalt neither have any Predeceſſour, nor Succeſſour in thine Office; but continue a royal Prieſt for evermore. Hebr. VII.
5. The Lord at thy right hand ſhall ſtrike through kings in the day of his wrath.
5. Who, as he will be moſt compaſſionate to all thoſe, that heartily acknowledge Him for their Lord, and ſubmit unto His Government; ſo will break in pieces the greateſt powers on earth that provoke his diſpleaſure, by obſtinate oppoſal of his Authority at thy right hand.
6. He ſhall judg among the heathen, he ſhall fill the places with the dead bodies: he ſhall wound the heads over many countries.
6. From whence He ſhall demonſtrate Himſelf to all the heathen world, to be their Law-giver and their Judge: taking a ſevere vengeance on thoſe that perſecute his Subjects; and deſtroying, at laſt, even that mighty Empire, which ſhall then rule over many Countries.
7. He ſhall drink of the brook in the way: therefore ſhall he lift up the head.
7. But before all this, He ſhall firſt humble Himſelf to the meaneſt condition; not living in the ſtate of a King here in this world, but of a way-faring man, (IX. Luk. 56.) who is content with ſuch proviſion as he meets withall: For which cauſe, after the enduring many hardſhips, even death it ſelf, He ſhall be highly exalted to his Royal and Prieſtly dignity in the Heavens; from whence He ſhall never fall.