so so So, the last couple of studies that we have done have sort of been supplementary to Hebrews, and I kind of want to continue that a little bit. So, we'll have, and I'm not sure of the exact number, but just a few studies here on Psalm 110. Obviously, the writer of Hebrews uses it more than any other New Testament writer. We've recently gone through the passages where that the writer used this particular psalm. So I just want to come back and look at this psalm a little more closely. So this first one will kind of be review. I mean, we studied Psalm 110. I didn't go back to see how long it's been, but it's been a couple of years at least, maybe a little longer since we were there. So I don't, you know, anyway, we're going to look at it. And so we're gonna spend a few studies just looking at Psalm 110. So we're gonna start here in Psalm 110. Let's go ahead and read this. The Lord said unto my Lord, sit thou at my right hand until I make thine enemies thy footstool. The Lord shall send the rod of thy strength out of Zion. Rule thou in the midst of thine enemies. 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 due of thy youth. The Lord hath sworn and will not repent. Thou art a priest forever after the order of Melchizedek. The Lord at thy right hand shall strike through kings in the day of his wrath. He shall judge among the heathen. He shall fill the places with the dead bodies. He shall wound the heads over many countries. He shall drink of the brook in the way. Therefore shall he lift up the head. All right, so Psalm 110 was written by David and you can see in the superscription there that it is ascribed to David and Jesus actually attributed this psalm to David when he referred to it in Matthew chapter 22 and verse number 43. He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou in my right hand, till I make thine enemies thy footstool. So that is Matthew 22, 43. Peter also attributes this to David on the day of Pentecost, Acts chapter two and verse 34. And you notice there how Jesus said that David in spirit, and I think maybe the parallel passage in Mark says that David by the Holy Spirit said these things, speaking of obviously the inspiration of this particular psalm. And one of the things I want to do is tonight we're going to mainly look at the text of this psalm. And then probably the next study we're going to look at some of these other references where this psalm is referred to. We've looked at some in Hebrews so far but we're going to look at some of these references. So we'll talk more about like that passage in Matthew 22 and some of these others later, but just picking up on the fact that they confirm. This is a psalm of David. He wrote it. We're given this in the superscription. Now that word for psalm is mismor in Hebrew. It's a It's a word that has the idea of lyrical singing with musical accompaniment or instrumental accompaniment. So this was sang. It was intended for singing. No doubt it was sang at the temple during different services there by the courses of singers and such that was appointed by David. So that's what this psalm is. Now, there's no occasion in this heading, and I think in the early psalms, there's several groups of David psalms in the psalms, and in the earlier psalms, a lot of the David psalms have a historical superscription. So there's, in other words, that particular psalm is linked to a particular time or particular event in David's life. After Psalm 72, you don't have that anymore. And there are still some David groups of Psalms to go after Psalm 72, but starting Psalm 73 and forward, none of them have any historical mention in those superscriptions. They just say of David or a Psalm of David or something like that. There's nothing that links them to any particular historical event or occasion. So there's nothing in the text of this psalm that would point to any particular historical event or occasion as far as when this might have been written. So it being confirmed certainly that David wrote the psalm, it was just written sometime during his life and we don't know that there was any particular occasion. When we categorize this psalm, this psalm is obviously messianic. And in both of those passages there, and again, we'll look at those outside references in a different study, but both of those passages confirmed that David is here speaking about Christ. And even the Pharisees in Matthew 22 that Jesus was talking to, even they agreed. I mean, even they confirmed and understood that this psalm was talking about the Messiah, talking about Christ. Of course, they just didn't believe that Jesus was him. But they did believe that the psalm was about the Messiah and that David wrote it about him. So it is a messianic psalm. Sometimes you might see the name royal, and that's because you do have king. mentioned the Messiah as king, mentioned you have an enthronement in the psalms. So these are usually referred to as royal. I think I usually used the term kingly, just picking up on that word that is used in these particular psalms. Now, one of the notable things about Psalm 110 is that it is the most quoted Psalm in the New Testament. And beside that, I would say another unique feature would be this verse four right here. We just looked at this where the writer of Hebrews referred to this declaration where God swore an oath that David's Lord was a priest forever after the order of Melchizedek. And there is no other such statement in the Old Testament anywhere. So obviously that is a very unique feature, the only mention of Melchizedek outside of Genesis 14 in the Old Testament. Now as far as categorizing this psalm further, it is what I referred to as prophetic, predictive. So this is a psalm that contains a vision of some sort of future fulfillment. Now, in this particular case, this psalm is entirely prophetic, predictive. It is entirely future to David. There's no reference to anything in his life or anything that you know, happened historically in his lifetime. There's no reference to that. There's no command that is given. There's nothing that is told to, like it's not instructive to the people of Israel at the time to do anything. It is entirely prophetic, predictive, all future to David. And particularly focuses on the temporary session of the Messiah at the right hand of the Father's throne in heaven. His coming to earth to rule from Zion, the day of the Lord, and judgment on kings and nations in that day. And that's sort of a broad stroke of the psalm. And we'll talk about those things more particularly because it'll probably be a study unto itself where we talk about the eschatology of this psalm and we want to put it together and in order and things like that. But it is prophetic of these events and we don't know how this was communicated. I think Steve pointed out a couple times there in Haggai The word of the Lord came to Haggai, but we're not told how that happened. Was it a vision? Was it a dream? Was it an audible voice? Usually if it's an audible voice, it seems to be indicated in the text somewhere. If God is literally speaking in audible voice, like he did to Moses or something, for instance. But did it come from an angel? We don't know. So how exactly that David received these visions that he had. I'm just going to call it vision for lack of anything better to call it. We don't know. We're not told that information. Hebrews starts out saying that God communicated by the prophets in divers manners and various ways that he did that. So however that it was done, It was communicated to David and we've looked previously where Peter refers to David in Acts chapter 3 I believe it is, he's a prophet and so he's obviously seeing a vision of future fulfillment. So Psalm 110 as far as its immediate setting it's in a a three-part David sequence of Psalms, Psalm 108, 109, and 110, which is close to the Hallel Psalms. It's not quite there, but it's close to those Hallel Psalms. So when you look at the flow, the sequence of those Psalms, Psalm 108, looked forward to the new conquest of the land. In other words, the new exodus in the future where Israel is gathered and restored to the land. Psalm 109 was a prayer of imprecation against the enemies and the anticipation of their condemnation, particularly in the Day of the Lord and judgment. Psalm 110, on the other hand, envisions the victory of this king over all enemies who gathers all Israel to himself. So we can see that sequence and of course in the Hallel Psalms and then later followed by the Psalms of Ascent, the last Book five of the Psalms is very, very heavily future oriented toward the gathering and restoration of Israel and all those things. And we looked at all of that. So this psalm, and we're going to look at that again in a different study, we're going to look more closely at these connections, but this psalm is very, very closely connected in particular with Psalm 2 and Psalm 45. And that is interesting because the writer of Hebrews also refers to those Psalms. So Psalm 2, Psalm 45, and Psalm 110 are sort of part of the flow of the letter of Hebrews that we have been looking at as he is bringing those things together. And we'll look at that again later. And I'd say another strong connection with this psalm would be 1 Chronicles 17 verses 7 to 14, and that's the Davidic covenant. Of course, we could also kind of join it with the New Covenant because that is what the oath in verse 4 is about. We'll look at some of those things later. So essentially, the reason why that I'm highlighting this connection with the Davidic covenant, because in Psalm 110, David is envisioning the fulfillment of God's covenant with him. God's covenant promises that this seed of David, some son that's going to come from David, that is going to fulfill all of these things. It's also, I guess we could say it's somewhat unique. The psalm features what are divine oracles. These are direct statements from God where he has made some sort of a statement. Looks like I missed one. I added these quotation marks here. There's another here. Some of the newer translations actually set these off in quotes, which makes it a little easier to see. But these are direct statements from Yahweh. Now, usually divine oracles, particularly when they appear in the prophets, are usually judgment, some sort of judgment that's being spoken against someone. But this psalm does contain these three statements. The first one is sort of in two parts, and then the third statement in the fourth. And it also kind of separates this psalm, so you could put this into two different stanzas, verses one to three being the first stanza, and verses four to seven being the second that's set off by these divine oracles. And so this particular picture of the Messiah here is as king, priest, and divine warrior. And all of these, at least king and warrior in particular, are thematic throughout the Psalms. Priest is more rare. But obviously the writer of Hebrews sees it as extremely important. in this particular psalm. And so we're studying that and seeing more about that as we go through Hebrews. Okay, so let's start looking at the text here. And again, it's like I said, this is kind of a review of this psalm, just looking more specifically at this text, and then we'll look at other things in other studies. So the Lord said unto my Lord sit thou at my right hand until I make thine enemies thy footstool. Now the first thing to notice is that we have this all caps Lord that appears three times in this psalm and this is Yahweh. Yahweh. So three times Yahweh is speaking and these are the direct quotes. These direct statements come from Yahweh. So David envisions this and then we have this lowercase lord that appears a few different times and sometimes is referred to with just a pronoun. This is Adonai and Adonai can sometimes be referring to God. somewhat generally. Adonai is equivalent to the New Testament kurios, which is usually translated Lord and oftentimes referred to Jesus. He's called that as a statement of divinity. It's a word that can be used to speak of God, but it usually can speak of a master, some sort of a superior person. Yahweh, of course, is the I Am, the self-existent One, His name only spoken of God. So what you have in this passage is that you have Father God the Father here in these Yahweh statements, and speaking to the Son who is Lord, who is also God. And so that's primarily what you have in this psalm, and then you have the statements that David makes to the Son, to his Lord. That goes on throughout the Psalms. So look at this statement. Yahweh, this is what Yahweh said to Adonai. Yahweh the Father said to the Son, sit at my right hand until I make thine enemies thy footstool. Now we'll see this a little more later, but this word for sit is not Not necessarily just a sitting down. It's oftentimes used to speak of being enthroned. And it's the same word used in Psalm 2-4 where God sits in the heavens. So he that sitteth in the heavens, says, shall laugh. The Lord shall have them in derision. So in Psalm 2 it speaks of God enthroned in the heavens. He's sitting in a seat of power and a seat of authority and the nations on the earth are raging against him and it says he laughs. He has them in derision. Why? They are completely powerless to carry out their plans no matter how much they blaspheme and scoff and scorn and mock and rage and everything that they do. And you know we also know in Psalm 2 that that answer comes, well I'm going to install my king there. You're raging against me and I'm laughing because your condemnation, your judgment is coming. And I'm going to install my king there, in fact on the hill of Zion, to execute that judgment against the nation. So that's Psalm 2. So anyway, this is the same term that's being used. And so the point about this is, is if we're asking where is this taking place, it's in the heavens. We could say more specifically the third heaven where God dwells, but it's in the heavens. It's beyond earth and earth's atmosphere and what we think of as space and such. This is where that this takes place. But also we have to notice that this seating at the right hand, this is something that occurs at some point in time. And not only does it occur at some point in time, but it's also going to end, so to speak. It's a temporary seating. And we see this word here, until, and when we look later at some of the outside references, we're gonna see the timing of this psalm being picked up on and we're gonna see these timings confirmed as to when this happened and when that's gonna happen and so on. But just notice that in this psalm, It is until, there is some time, there is some delay. This is something that actually comes out later in the New Testament as the mystery of the kingdom. That there is some delay, and that is during his time in the far country, so to speak, if you remember from the parables. But getting ahead of myself, So he's going to sit there and he's going to sit there until I, this is Yahweh speaking, until I make thine enemies thy footstool. In other words, there's an appointed time for his enemies to be put under his feet. There's an appointed time for that sometime in the future. And again, all of this was future to David, but sometime in the future, which is going to occur obviously after that he has been seated at the right hand and then sits there for a time that's not expressed anywhere in the Bible. He sits there for a time and then there's a time appointed in the future that God is going to put or make a point all enemies to be put under his feet. Now this, the footstool image, that's imagery of a conquering king subjugating a conquered nation. It appears not only in the Psalms but in the historical books as well as in the prophets. Very common imagery. And then we get to Verse 2, the Lord shall send the rod of thy strength out of Zion. Rule thou in the midst of thine enemies. So Zion is where his rod is going to come from, or it's going to go out from, from Zion, which we know is mentioned as well. Psalm 2-6, the place where God is going to install His anointed King. So the Lord, and again that's Yahweh, will send the rod of His strength. This rod speaks of authority and power, obviously a reference to kingship. Not the same word, but it is in the family of, you might say, synonyms, I guess you could say, of the word that's translated scepter in places like Psalm 45 and the rod that he's going to crush and rule the nations with in Psalm 2 and that sort of thing. So it's one of the words that's used in that group of words to refer to this going all the way back to Genesis 49.8, and the scepter that will not depart from Judah. Zion, of course, refers to Jerusalem, and ruling has the idea of subjugating or exercising dominion over. It's actually a word that was used to speak of Adam's rule that he was given over the creation. Of course, we know we can tie that to Psalm 8 and see how Christ supersedes him as the second Adam, the greater Adam, the better Adam. But also, it's important to notice here where, again, where this rule is going to take place. So in verse 1, we're in the heavens, and he's seated at the right hand of the Father. until the rod of his strength is going to come out of Zion. Well, Zion's on the earth, and he's going to rule in the midst of his enemies. In the midst, physically near to, or could also be said from among. His reign over the nations will occur from among them. In other words, not from heaven, not from the right hand of God, but from among them. In fact, from Zion. That's where his rule over the nations is going to occur that he's talking about. 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 due of thy youth. So this word for people, it is singular, it is om, and it is used with the possessive here, thy people. So when it is used with the possessive, pronoun his, my, thy, He refers to Israel as God's chosen nation. So we can look at some examples of this. Psalm 3 and verse 8. Salvation belongeth unto the Lord. Thy blessing is upon thy people. And this is another Psalm of David. And actually it does have historical reference but remember David was a type of Christ. Let's look at Psalm 18 and 27. For thou wilt save the afflicted people. No, that's not the right one. Psalm 28 verse 9. Save thy people and bless thine inheritance. Israel clearly identified as his inheritance. These are just a few examples. There are many in the Psalms. There are many examples throughout the prophets, the Old Testament. We've spent a lot of time on that, so don't need to spend a lot of time on it anymore. But thy people, so though they are not named here, This is a reference to Israel, and not only that, to the remnant of Israel, that Israel that shall be saved in the future time. Notice what is said about him, about thy people. They'll be willing, and this word is associated with the idea of free will offering. They will be ready and willingly gather around their Messiah when he comes to Zion, is what is being spoken of. And it's going to take place when? In the day of thy power. Now the last part of this is a little, it's high imagery, it's very debated if you look at different commentaries. But it is describing the Lord coming out of Zion. And the beauties of holiness, it's a metaphor. It's almost like he's going to come out of Zion wearing holiness-like clothes. His holiness will be his clothing, almost so to speak. And that's the idea of being radiant and splendor and brilliance and dazzling. And he's going to come from the womb of the morning, and that's a very literal translation of the underlying phrase. And it has the idea of the beginning, or we could even say the birth of light. I think it's a reference to creation. I think it's, in other words, it is a statement of his eternality and his coming forth. And so the birth of light and the dew of thy youth, which like the dew of the morning, is like a contrast between the darkness of the night and the dawning of the day that reveals the dew up on the ground. It speaks of blessing, it speaks of vitality and strength. Verse number four, the Lord hath sworn and will not repent, thou art a priest forever after the order of Melchizedek. So Yahweh has sworn an oath that David's Lord is a priest forever. in the everlasting order of Melchizedek. Now, the man Melchizedek, of course, in Genesis 14 verses 18 to 20, where we read that account of him coming forth to meet Abraham at the slaughter of the kings. He was a king and he was a priest. And we've talked about that in our Hebrew study and so I'm not going to rehash all that. But this statement makes clear the writer of Hebrews, I think four different times, refers to him essentially as a type of Jesus Christ. and establishes that there's an order of priesthood that exists outside of the Old Covenant, outside of the line of Aaron, outside of the tribe of Levi. And that is who this king is a priest or the order he is a priest after forever. And then he continues on, the Lord at thy right hand shall strike through kings in the day of his wrath." So he makes a statement here. He's addressing the Lord. He's at thy right hand shall strike through kings in the day of his wrath. So notice this has another time signature. the day of his wrath, which is associated with the day of his power. So the day of his power, when Israel will willingly gather around him, and the day of his wrath is when he will strike through the kings in the day of his wrath. Of course, this day is referred to in other Psalms. We'll look at it more, but this is a reference to the day. of the Lord, the day of Yahweh, the day of His wrath, the day of His indignation. This time is given in a very vivid imagery in Revelation chapter 19. It's going on in verse 6. He shall judge among the heathen. He shall fill the places with the dead bodies. He shall wound the heads over many countries. Now, this word for heathen, this is plural, this is goyim, so it is nations. And again, I think some of the newer translations are more consistent translating that as nations. It's sometimes translated nations in the King James, but oftentimes with the word heathen. He shall judge among the nations. Now, this is when he comes to strike through kings in the day of his wrath. He's going to judge among the nations. And his judgment among the nations is going to fill with corpses. So this little word here, probably if you look in your Bibles, it's probably italicized. And that's because there's actually no underlying words in the Hebrew to say in the places. It doesn't say that. It just says he will fill with the dead bodies or the corpses or carcasses. And so they've added places here just to sort of help. But really, this goes back to the nations. He will fill the nations with dead bodies. Now, I don't know why the places was added, probably because filling something with corpses seems like it has to be some sort of material place, land, whatever that he's speaking of. But really the statement is that he will judge among the nations and fill with dead bodies. So he's going to fill the nations with the bodies of the slain. This is in the day of his wrath when he comes out of Zion with the rod and he strikes through kings. This word for wound is a little may be lighter than it should be. The word means crush, smash. Heads here refers to chiefs or kings as has already been stated. This word for countries is actually the word for earth or land and so We've talked at different times about these terms that are used for tribes, for nations, for people, people groups, and all these sort of things, and how the concept of nations, it is tied to territorial land. It's not separable from that. So these heads over their lands, in other words, this is an expression of essentially going throughout all the earth, all the nations of the earth. He's going to judge among the nations and he's going to fill these nations with the bodies of the slain because he's going to destroy all the unbelievers in the day of his wrath. He shall drink of the brook in the way in verse 7, therefore shall he lift up the head. Again, high imagery, poetic expression, a lot of different ideas about what this means exactly. Drinking of the brook in the way. I noticed a number of commentators associated this with Psalm 1 and being like a tree planted by the rivers of water. which Psalm 1 obviously is fulfilled in Jesus. But there's another connection that I think that we can make that actually that imagery goes along with as well because most often in the Old Testament, being planted is a reference to Israel. And in fact, it's part of the Davidic covenant that they're going to be planted in their own land. And what does planting mean? It means Possession. They're going to possess their land, be planted in it, and not be rooted out of it ever again. The land promised to Abraham, Isaac, and Jacob. So if we take this together and look at this imagery after that he has filled the nations with corpses, he'll drink of the brook in the way. I believe it's a reference to his possession. It's not going to be stolen waters. He's going to drink of the waters that he owns, that he has taken possession of. He's going to be refreshed after the battle, so to speak, and therefore shall he lift up his head. And lifting up of the head actually refers to exaltation. and quite often in the context of kingship being lifted up to rule. And so we can look at some examples of that. Let's see, Psalm 3. So here in Psalm 3, David in this psalm says in verse 3, but thou, O Lord, art a shield for me, my glory, my calode, and the lifter up of mine head. And David's psalms, particularly in his laments, was over his enemy seeking to destroy him and to destroy his line. to end his kingship. And so God, though, is the lifter of his head, the one who exalted him to reign. And so obviously, again, this speaks of the Messiah in figure. He delivereth me from mine enemies, yea, thou liftest me up above those that rise up against me. Thou hast delivered me from the violent man." Another use of that term and in reference to kingship and being lifted up or exalted above those who would destroy. Psalm 27, another messianic psalm, and now shall mine head be lifted up above mine enemies round about me. Therefore will I offer in his tabernacle the sacrifices of joy. I will sing, yea, I will sing praises unto the Lord. So again, another messianic psalm. Speaking of being lifted up above, exalted above the enemies, which means exalted to reign, to rule, which is exactly what this psalm states this declaration of Yahweh here in this part of verse number two, that he will rule in the midst of thine enemies. And again, we could also say the brook in the way, where is this? This is on the earth. Where do these things take place? All right, so looking at Psalm 110, and again, this is just mainly focusing on the text of the Psalm, and what it means as we read it in its context. So David envisioned a future figure, a man who would be king and priest. and who would reign over the nations, who would bring judgment in the day of his wrath and rule among the nations with the imagery that we've read of in other places with a rod of iron. So as we look at this psalm, and again, entirely future, entirely prophetic, David speaks of here nine events or happenings. nine events happening, things to occur in the future. So let's look at those. Let's see. Let me do some other. We'll try this. Okay. So the first one. made to sit at the right hand, that's the first event. Second event, making of the enemies a footstool. The third event, ruling in the midst of enemies, dominion. The fourth event, It is Israel gathered and receiving Him in the day of His power. The next event, being made a priest forever after the order of Melchizedek. The sixth event, crushing kings in the day of His wrath. The seventh event, judging among the nations, which results in fueling the nations with corpses. The eighth event, refreshment, drinking from the brook in the way. And then the ninth event is being exalted to rule, his head being lifted up. So we have these nine events, these nine happenings that David envisioned happening, occurring in the future, happening in heaven and happening on earth, some of these things. So as we go forward in our next studies, what I'm hoping to do, I want to look at intertextual connections with this psalm, and those intertextual connections are deliberate uses of words, phrases, imagery, and names, and so on, of things that inform the meaning of these psalms. So just for instance, Psalm 2-6 says that God's anointed son king is going to be placed on Zion there in Jerusalem. Here we see that he's going to come forth out of Zion. So what I'm saying is that is clearly established, and there's a lot of other places that Zion's referred to as the seat of this reign. This is clearly established. So what that means is that every single time that his reign or his rule or his being enthroned is referred to, he doesn't have to mention Zion. It's clearly established that that is where this reign, this rule takes place. So these intertextual usages show us that. So in other words, every psalm, just like Psalm 2 and 45 and Psalm 110, there's a lot of overlap. They use a lot of terms and things in common and there's a lot of commonality between those psalms. But not everything is identical, but we can clearly see that they're talking about the same times. They're talking about the same events. So what does that mean? Well, that means when the events are described here, and then they're described over there, that we can put them together. Everything that's said here doesn't necessarily have to be said over here. We can put these things together. That's the beauty of intertextual connections. throughout the Bible. We'll take time to look at that. We will look at the New Testament use of this psalm where even Jesus himself refers to this psalm. And I'm just going to follow the writer of Hebrews lead and I'm going to say that Jesus and the Holy Spirit are not wrong about what this psalm means. So that's the way that I'm going to interpreted. Believe it or not, I have read, I read commentaries from a wide range, sometimes even very liberal. You can find commentators and scholars out there that struggle to find anything messianic in this psalm. And I know that may seem hard to imagine, but it does exist. But again, I'm just going to follow that lead and say that Jesus and the Holy Spirit are not wrong about what this psalm means. So we'll look at those New Testament usage, and also I want to look at the eschatological picture, this future prophecy picture, so that we can identify these events, place them in time and when they will occur in relation to each other, and where. And so that's sort of the plan. Again, tonight was just kind of a review of Psalm 110, of the text of Psalm 110. And then we'll have, you know, another few studies. I don't know for sure how many, but those are the things I want to try to cover in this Psalm. Again, kind of supplementing our study of Hebrews.