John Calvin Commentary Psalms 110:4

"Jehovah hath sworn, and will not repent: Thou art a priest for ever After the order of Melchizedek." — Psalms 110:4 (ASV)

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.