MESSIAH SHALL RULE

Today we come to the crown jewel of the psalter. This One Hundred and Tenth is the most quoted of the Messianic psalms throughout the whole New Covenant revelation. The New King James even entitles this psalm as an "Announcement of the Messiah's Reign". So let this be our theme in this Advent season in the regnal year of our Lord and Savior Jesus Christ 1,998. And even as we like the prophets, priests and kings of Israel hoped, May Thy Kingdom Come even as it is being revealed!

The subject of this psalm is that of a Priest-King. And not since the time of Melchizedek had there been such in Palestine. Certainly Saul had on occasion stepped over the line in such a direction, much to the horror of Samuel. It is thought that this psalm was a celebration of the enthronement of David on earthly Zion, the mountain of Melchizedek. David had celebrated wildly in the presence of the Ark when it was brought into his city of Jerusalem. Yet, he had been kept from even building the Temple. A priest David was not allowed to be. However, in this psalm David becomes prophetic in witnessing what is to come in the distant future. According to the testimony of Jesus, David was here speaking in the Holy Spirit.

Our psalm may be divided into three parts. The introduction is in the first three verses. The theme is in verse four and the three supplementary verses bring our psalm to a close.

The words in verse one are extremely significant. "The Lord said to my Lord." The first question we have to ask is: "Who is David's Lord?" Since the Gospel writers and the Church at large have always used this psalm like no other to reveal Jesus as the Messiah, there should be no doubt in our minds. Spurgeon translates this verse in these words: "Jehovah said unto my Adonai". By the power of the Holy Spirit, David speaks of the divine nature of the Lord's Messiah. The first person speaks to the second person of the Trinity and we hear of it through David by the power of the third person of the Trinity.

The remainder of verse one is described as an enthronement passage because of the authority and power conferred on the person of the Messiah. The exaltation implicit in this passage goes far beyond what is possible for a mere human king. David is here prophetically looking far into the mysteries of the nature of the Christ who shall be King for eternity. It is significant that this psalm follows after the suffering of Psalm 109. And so we may understand that the exaltation and enthronement described here follow after the suffering of God's anointed servant. This enthronement passage is alluded to time after time in the New Testament as the concept of Christ's priestly function, which is developed from Acts, through Romans and especially finalized in the book of Hebrews.

For these reasons, we in the Reformed churches affirm that Jesus executes the office of a priest in His once for all offering Himself a perfect sacrifice to be a reconciliation for the sins of His people. In other words the Priest-King looked forward to in this psalm offers the only perfect sacrifice for our sins, Himself. Further, as we know Him to be in Heaven at the right hand of the Father, we know that He continually intercedes for us. Going beyond the magnificence of verse one we see the Lord's promise that the Messiah's Kingdom will continue to increase even in the midst of many enemies.

The stern rule described in verse two over enemies is contrasted with the enthusiasm of the Messiah's own followers. Verse three is reminiscent of the song of Deborah where Scripture records that the people offered themselves willingly. Derek Kidner observes that almost every word of verse three is rendered differently in various translations. But, no matter how we translate it, there is in the Hebrew a bolder concept: "your people (will be) freewill offerings". This anticipates the Pauline phrase of "a living sacrifice" or of Christian lives poured out as "libations". "Your people shall be volunteers In the day of Your power." David tells us of the servants of the Messiah. That doesn't sound much like the Saints of our time does it? And yet, it is not the enthusiasm of the troops that wins the victory, but the Lord of battles Himself who simply allows us to spend our lives for our beloved savior.

The second phrase of verse three describes the Holiness of the Messiah who will "have the dew of Your youth." The image portrayed here is reminiscent of the old Battle Hymn of the Republic, which was once sung by Union Army volunteers as they marched south to put a final end to slavery. In this verse the image means that the allegiance of the sons and daughters of the King of Kings remains fresh by the power of the Spirit down through the ages. Silently, quietly the spiritual Army of the Lord of Hosts is gathered to follow after Christ to do His work and His will on earth even as He waits in heaven for the final trumpet.

Verse four sounds the eternal trumpet call of the ages. The Messiah will be the eternal Priest-King which Melchizedek could only symbolize in the time of Abraham. The eternal nature of this Priest-King is demonstrated in the word "forever". All through the history of Israel priests came and went as the generations passed into history. Their functions were only temporary. The Messiah's priestly function through His sacrifice once for all stands forever. The eternal nature of such a king guarantees the final victory. And the complete nature of that victory is described in the last verses of Psalm 110.

Verse five tells us that the power of all earthly kings will indeed be crushed on the day of the Lord's coming in judgment. The image of the Lord's Anointed being triumphant is complete here. As in the book of Revelation, the rout of the enemy is complete. And historically whenever the enemy turned to run, their casualties would increase dramatically.

You see, the battle images of the Ancient world were somewhat different from our time. Heroes, or Strong Men would lead the battle lines forward. As they closed with the enemy's own battle line these veteran's like David's 300 or the Persian Immortals or the Spartans of Greece would literally carve a hole in the enemy line for their followers to pour into. Once broken, the battle line was almost impossible to reestablish and disaster would follow quickly.

It is in this sense that the kings of the earth are crushed in verse five. Then in verse six, the defeated nations will be judged on the last day. And that judgment will be horrible to see. The piles of dead will increase and the power of earthly kings will be crushed. The Lord's final victory will be so complete that as verse seven assures us, He will pause in His pursuit only to take a quick drink of water from a brook before lifting up His head to complete the final rout.

This is the Messiah that David would have us to see and to follow. Now, I realize we are no longer encouraged to think in military images since peace is breaking out all over and the leaders of our decade would have us believe in their complete success in bringing in peace on earth. However, the biblical images speak continually of a long-term spiritual conflict that the world would just as eagerly hush! Our challenge today is to know Whom we are to follow.

If we are given the grace to know our Lord Jesus Christ as David knew the Master he served, we must follow Him and accomplish His will. Let us publicly acclaim Christ as King and pour out our lives as a living sacrifice for Him. May the Spirit gives us that calling and ability even as it was given to David.

Amen.

Resources Used:
     Kidner, Derek.            Tyndale Old Testament Commentaries: Psalms.
     Spurgeon, C.H.            The Treasury of David.
     The Holy Bible, New King James Version.

Places Preached:
     Christ Covenant REFORMED  (Presbyterian Church in America)
                               Box PO Box 13926 -- Columbus, OH  43213
                               TKC00         29 November 98