John Calvin Commentary Psalms 110

Jehovah said to my Lord. What is stated here might to some extent be applied to the person of David, since he neither ascended the royal throne illegally, nor did he find his way to it by wicked schemes, nor was he raised to it by the fickle votes of the people; rather, 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 unique, David intended to make a distinction between it and all other kingdoms.

God indeed invests kings with authority, but they are not consecrated as David was, so that they, like him, through the holy anointing oil, might be elevated to the rank of Christ’s vicegerents. In Psalm 82 they are called gods because by the will of God they hold their position and in some respects are His representatives (since all power resides 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 bestowed upon him in a totally different manner from other earthly kings. While these other kings may acknowledge that it is by the grace of God they reign, they often do not consider that they are sustained by His power. On the contrary, they imagine that they reign either by their own strategy, by hereditary right, or by good fortune. Therefore, as far as they themselves are concerned, 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 receive 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 a humble and secluded position until summoned to assume the reins of government, shows good reason why he is not to be classified with the ordinary kings of the earth, meaning that he reigned by a Divine right.

It is very obvious from Christ’s reply to the Pharisees (Matthew 22:44) that not everything stated in this verse can be entirely and exclusively applied to David. When they said that Christ was to be the son of David, He said to them, How then doth David himself call him Lord?

The objection raised by the Jews, that Christ’s reply was deceptive, is entirely baseless, because David does not speak in his own name, but in that of the people. This objection is easily refuted. For even if we grant that this psalm was written on behalf of the whole Church, David himself was one of the godly and a member of the body under the same head. Consequently, he could not separate himself from that group or be detached from this head. Furthermore, he could not compose this psalm for others without also taking part in it himself.

Besides this, another point deserving notice is the generally accepted principle or maxim at that time: that David spoke by the spirit of prophecy and consequently prophesied Christ’s future reign. If this principle of interpretation is accepted, it can be clearly inferred that he was referring to Christ’s future manifestation in the flesh, because He is the sole and supreme Head of the Church.

From this it also follows that there is something in Christ more excellent than His humanity, for which reason 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, since they reign by His authority. Here, however, something more exalted is expressed, in that one king is chosen in a unique way and elevated to the rank of power and dignity next to God—a dignity of which only the twilight appeared in David, while in Christ it shone forth in its full 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 do not maintain that angels were brought down from their high position to be made subject to David. What, then, can be concluded, except that by the spirit of prophecy Christ’s throne is exalted far above all principalities in heavenly places?

The analogy is borrowed from the custom among earthly kings, where the person seated at the king’s right hand is said to be next to him in authority. Hence, the Son, through whom the Father governs the world, is by this session (this seating at the right hand) metaphorically represented as invested with supreme dominion.

Until I make thine enemies thy footstool. By these words, the prophet affirms that Christ would subdue all the opposition that His enemies, in their violent rage, might employ for the overthrow of His kingdom. At the same time, he intimates that Christ’s kingdom would never enjoy peace until He had conquered His numerous and formidable enemies.

And even if the whole world should direct its schemes to the overthrow of Christ’s royal throne, David here declares that it would remain unmoved and immovable, while all those who rise up against it will be ruined. From this let us learn that, however numerous those enemies may be who conspire against the Son of God and attempt the overthrow of His kingdom, all their efforts will be futile. For they will never prevail against God’s unchangeable purpose; on the contrary, by the greatness of His power, they will be laid prostrate at Christ’s feet.

And as this prediction will not be fulfilled before the last day, it follows that Christ’s kingdom will be attacked by many enemies from time to time until the end of the world. And so, it is also said, rule thou in the midst of thine enemies. The particle until does not refer to what may happen after the complete destruction of Christ’s enemies.

Paul certainly declares that Christ will then deliver up the kingdom to God, even the Father, which He received from Him (1 Corinthians 15:24). However, we are not to take these words as meaning that He will cease to reign and become, so to speak, a private individual. Instead, we should regard them as describing the manner of His reign: namely, that His Divine majesty will be more apparent. Moreover, in this passage, the prophet 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; therefore, before they are brought to willingly obey Him, they must be subdued and humbled. This He does with regard to some of them, whom He afterward makes to share with Him in His glory, while He rejects others, so that they may remain forever in their lost state.

Jehovah shall send out of Zion the scepter of your power. The Psalmist not only confirms, in different terms, what he stated above, but also adds that Christ’s kingdom will be vastly extended, because God would make his scepter stretch far and wide. David indeed made several of the surrounding nations tributaries to him, but still his kingdom, when contrasted with other monarchies, was always confined within narrow limits.

There is an implied contrast in the words, as if he had said that Christ should not reign as King on Mount Zion only, because God would cause his power to extend to the remotest regions of the earth. And for this reason it is called the scepter of his power, and it was astonishing that, although the whole world was united in opposition to Christ’s kingdom, it nevertheless continued to spread and prosper.

In a word, David here encourages the godly not to be dispirited by the foolhardy attempts 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 to maintain the glory of his sacred throne.

Therefore, when our minds are troubled by various commotions, let us learn to rely confidently on this support: that no matter how 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 for his own sake, but for our salvation, we may rest assured that we will be protected and preserved from all harm under the protection of this invincible King.

Undoubtedly, our condition in this world involves many hardships. But since it is God’s will that Christ’s kingdom should be surrounded by many enemies—and this is also intended to keep us in a state of constant warfare—we should exercise patience and meekness. Assured of God’s aid, we should boldly defy the rage of the whole world.

From this passage we are instructed about the calling of the Gentiles. For if God had not told us in this place about the extension of Christ’s kingdom, we would not today be counted among his people. But since the wall is broken down (Ephesians 2:14) and the gospel proclaimed, we have been gathered together into the body of the Church, and Christ’s power is put forth to uphold and defend us.

Your people shall come In this verse, the Psalmist presents the honors of Christ’s kingdom concerning the number of His subjects and their prompt and cheerful obedience to His commands. The Hebrew term he uses frequently denotes voluntary oblations; but in this case, it refers to the chosen people, those who are truly Christ’s flock, declaring that they will be a willing people, spontaneously and cheerfully consecrating themselves to His service.

At the time of the assembling of your army, that is, whenever there is a convening of solemn and lawful assemblies, or the king desires an account of his people; which may be expressed in French as au jour des montres, — in the day of the review. Others translate it, in the day of your power; but the former is preferable. For when Christ wishes to assemble His people, they will immediately yield prompt obedience, without being forcibly constrained to it.

Moreover, to assure us that this kingdom, above all others, was set apart by God for His special service, it is added, the beauties or honors of holiness, thereby indicating that all who become Christ’s subjects will not approach Him as they would 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 edifying to recount all the interpretations given for this clause, for once I have established its true and natural meaning, it would be quite unnecessary to refute others. Indeed, I see no reason to doubt that here David praises the divine favor shown in increasing the number of Christ’s people. Consequently, because of their extraordinary increase, he compares the youth or people who would be born to Him to the dew.

Just as people are astonished to see the earth moistened and refreshed with dew, though its descent is imperceptible, so too, David declares that an innumerable offspring will be born to Christ, who will be spread over the whole earth. Therefore, the youth, who are innumerable like the dewdrops, are here called the dew of childhood or of youth.

The Hebrew term, ילדות, yalduth, is used as a collective noun, that is, a noun that refers not only to a single individual but to a community or society. If anyone wishes to assign a more definite and distinct meaning to the term, they may do so as follows: An offspring, innumerable as the dewdrops of the morning, will issue from His womb.

Experience proves that there was good reason for this prediction. The multitude gathered and subjected to Christ’s rule in such a short time is incredible; especially since this has been accomplished by the sound of the Gospel alone, and that, too, despite the formidable opposition of the whole world.

Besides, it is not surprising that elderly people recently converted to Christ should be called newly born children, because spiritual birth, according to Peter, makes all the godly become like newborn babes (1 Peter 2:2). Similarly, Isaiah says (Isaiah 53:10) that Christ shall see a seed whose days shall be prolonged; and under His reign, the Church is promised a season of incalculable fertility.

What has been said explains the name given to the Church or children of God. And truly, it is surprising that any—though few in number—should be gathered out of a world lying in ruins and inhabited by the children of wrath. 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 should remember that to carry out God’s commands promptly and cheerfully, and to be guided solely by His will, is the unique honor and privilege of His chosen. For Christ will recognize no one as His people except those who willingly take His yoke upon them and come into His presence at the voice of His Word.

And so that no one imagines that eye-service is a proper fulfillment of their duty, the Psalmist rightly 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.

Jehovah has sworn. This verse is a satisfactory proof that the person spoken of here is no one other than Christ. When the Jews, intending to obscure this prediction, translate the term כוהן, chohen, as ‘a prince,’ their translation is both feeble and frivolous. I acknowledge, indeed, that those of noble descent or royal blood are called כהנים, chohanim, in Hebrew; but would it have honored Christ for David merely to give Him the title of a chief, which is inferior to royal dignity?

Besides, what would be the meaning of saying that He was a prince forever, and according to the manner of Melchizedek? There can be no question, then, that the Holy Ghost here refers to something specific and unique, 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 accustomed to exercise the priestly office; but Melchizedek is called the priest of the Most High God, because he devoutly worshipped the only true God.

Among His own people, however, God did not permit the blending of these offices. Therefore, 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.

It is not difficult to ascertain what these differences are, since in this new King the holy office of the priesthood will be united with the crown and the throne. For certainly, imperial majesty was not so conspicuous in such an obscure prince as Melchizedek as to warrant him, on that account, being presented as an example above all others.

Salem, the sole seat of his throne, where he reigned by permission, was at that time a small, obscure town. Consequently, with regard to him, there was nothing deserving of notice except the conjunction of the crown and the priesthood. Ambitious to procure greater reverence for themselves, heathen kings aspired to the honor of the priestly office; but it was by divine authority that Melchizedek was invested with both these functions.

All doubt that this is David’s meaning 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 clearly declares that the beauty of holiness, to which I previously referred, is very clearly described here.

To this a decisive and unique mark is added, which elevates Christ above all other kings with regard to the dignity of the priesthood, and which at the same time points out the difference between His priesthood and that of Levi. In connection with His priestly office, mention is made of God’s oath. God was not accustomed to mix His venerable name with matters of minor importance but, on the contrary, taught us by His own example to swear deliberately and reverently, and never except in weighty and important matters.

If we were to admit, then, that God had sworn that the Messiah would be the prince and governor of His people, just as Melchizedek was, this would have been nothing less than an unfitting profanation of His name. However, since it is quite apparent that something unusual and unique was signified in this passage, we may therefore conclude that the priesthood of Christ is invested with great importance, because it is ratified by the oath of God.

Indeed, it is the very turning point on which our salvation depends; because, without our reliance on Christ our Mediator, we would all be barred from entering into God’s presence. In prayer, too, nothing is more necessary for us than sure confidence in God. Therefore, He not only invites us to come to Him, but also by an oath has appointed an advocate to obtain acceptance for us in His sight. As for those who shut the door against themselves, they incur the guilt of accusing Him of being a God of untruth and perjury.

This is how the Apostle argues for the annulment of the Levitical priesthood. While that priesthood remained intact, God would not have sworn that there would be a new order of priesthood unless some change had been envisioned. Furthermore, when He promises a new priest, it is certain that this priest will be superior to all others and will also abolish the existing order.

Some translate the term דברתי, diberathi, as ‘according to my word.’ This is an interpretation I am not entirely inclined to reject, since David would thereby be understood as affirming that the priesthood of Melchizedek is based on the call and commandment of God. But as the letter י, yod, is frequently redundant, I, along with the majority of interpreters, prefer translating it simply as manner.

Moreover, since many of the Church Fathers have misunderstood the comparison between Christ and Melchizedek, we must learn from the Apostle what that resemblance is. From this, the error into which they fell regarding it will be readily seen.

For can there be anything more absurd than to overlook all the mysteries about which the Spirit has spoken by the mouth of the Apostle, and attend only to those things He has omitted? Such people argue solely about the bread and wine, which they maintain were offered by both Melchizedek and Christ.

But Melchizedek offered bread and wine, not as a sacrifice to God, but to Abraham as a meal to refresh him on his journey. “In the Holy Supper there is not an offering of bread and wine, as they wrongly imagine, but a mutual participation in it among the faithful.”

Regarding the passage under review, the resemblance refers principally to the perpetuity of His priesthood, as is obvious from the particle לעולם, leolam, that is, for ever. Melchizedek is described by Moses as if he were a heavenly being; and, accordingly, David, in establishing a resemblance between Christ and him, intends to point out the perpetuity of His priestly office.

From this it follows (a point addressed by the Apostle) that since death did not interrupt the exercise of His office, He has no successor. And this circumstance demonstrates the accursed sacrilege of the Popish mass; for if Popish priests assume the prerogative of bringing about reconciliation between God and humanity, they must necessarily strip Christ of the unique and distinguishing honor which His Father has conferred upon Him.

The Lord at your right hand. In these words, David celebrates the formidable nature of the power Christ possesses for the scattering and destruction of His enemies. Through this, he affirms that even though Christ is surrounded by bands of deadly foes, their malicious attempts will not prevent God from upholding the King whom He has established.

It is proper to consider the expression in the day of His wrath, which instructs us to patiently endure the cross if God, for a time, conceals Himself while the cruelty and fury of enemies prevail; for He knows well when the full and appropriate time arrives to execute vengeance upon them.

Next, David invests Christ with power over the nations and the people of uncircumcised lips. This means that Christ was not chosen King to reign only over the inhabitants of Judea, but also to keep distant nations under His sway, in agreement with what was declared concerning Him in Psalm 2:8.

Furthermore, because there would be many rebellious and disobedient people in all parts of the earth, as well as within the confines of Judea, David also refers to their destruction. He thus indicates that all who set themselves against Christ must be made to fall before Him, and their obstinacy will be subdued.