John Calvin Commentary Psalms 110:1

"Jehovah saith unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool." — Psalms 110:1 (ASV)

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.