Psalm Chapter 110

What is the meaning of Psalm 110?

Introduction to Psalm 110

Psalm 110 stands as one of the most quoted psalms in the New Testament, serving as a cornerstone for understanding the divine nature and eternal priesthood of the Messiah. This prophetic masterpiece, penned by King David, provides an extraordinary glimpse into a celestial conversation between יהוה (Yahweh) and David’s Lord, whom we recognize as Yeshua the Messiah. The psalm’s profound imagery of a priest-king who sits at God’s right hand has captivated readers for millennia and continues to reveal deep theological truths about the nature of Messiah’s reign.

Context of Psalm 110

Within the Psalter, Psalm 110 belongs to the fifth book (Psalms 107-150) and is classified as a royal psalm, specifically focusing on the divine installation of the Messianic King. It follows a series of psalms celebrating God’s faithfulness and precedes psalms of praise, perfectly positioned to bridge God’s promises with their ultimate fulfillment in the Messiah.

In the broader biblical narrative, this psalm serves as a crucial prophetic bridge between the Davidic covenant (2 Samuel 7:12-16) and its ultimate fulfillment in Yeshua the Messiah. Written approximately 1,000 years before the Messiah’s first coming, it provides some of the clearest messianic prophecies in the Hebrew Scriptures. The psalm’s significance is underscored by its frequent citation in the New Testament, appearing in critical passages such as Matthew 22:44, Acts 2:34-35, and Hebrews 1:13.

Ancient Key Word Study

• אדני (Adonai) – While commonly translated as “Lord,” its usage here is particularly significant as David, himself a king, refers to someone as his Lord. This term implies both authority and divine nature, setting up the psalm’s central mystery of how David’s descendant could also be his Lord.
• נאם יהוה (Ne’um Yahweh) – “The LORD declares” is a prophetic formula indicating divine oracle speech. Its use here emphasizes the absolute authority and certainty of what follows, marking this psalm as direct divine revelation.
• שב לימיני (Shev limini) – “Sit at My right hand” combines the verb ישב (to sit/dwell) with the directional phrase “at My right.” This position represents the highest honor and authority possible, second only to יהוה Himself.
• הדם לרגליך (Hadom leraglecha) – “Footstool for Your feet” draws from ancient Near Eastern imagery where victorious kings would place their feet on the necks of defeated enemies, symbolizing complete subjugation.
• מטה עזך (Mateh uzecha) – “Scepter of Your strength” refers to the rod of authority extending from Zion, combining royal authority with spiritual power emanating from God’s chosen dwelling place.
• בהדרי קדש (Behadrei kodesh) – “In holy array/splendor” describes priestly garments and the beauty of holiness, connecting royal and priestly roles in the Messiah’s person.
• משחר (Mishchar) – “From the womb of the dawn” uses poetic imagery suggesting both eternal existence and new beginning, pointing to the Messiah’s divine nature and human birth.
• כהן לעולם (Kohen le’olam) – “Priest forever” establishes an eternal priesthood, distinct from the temporary Levitical priesthood and pointing to the Melchizedek order.

Compare & Contrast

• Verse 1: The phrase “The LORD said to my Lord” could have been written as “God spoke to the king,” but the specific choice of יהוה speaking to אדני creates an intentional theological tension that points to the divine nature of the Messiah while maintaining monotheism.
• Verse 2: “Rule in the midst of Your enemies” could have been “defeat Your enemies,” but the chosen wording emphasizes sovereign authority even while opposition exists, showing both present and future aspects of Messiah’s reign.
• Verse 3: The phrase “Your people will volunteer freely” could have been “Your people will serve You,” but the Hebrew suggests willing, spontaneous devotion rather than compelled service, emphasizing the transformative nature of Messiah’s reign.
• Verse 4: “You are a priest forever” could have been “You will serve as priest,” but the eternal aspect emphasizes the unchangeable nature of this priesthood, distinguishing it from the temporary Levitical system.
• Verse 5: “The Lord is at Your right hand” creates a beautiful mirror image with verse 1, where first the Messiah sits at יהוה’s right hand, and then יהוה is at the Messiah’s right hand, showing their unity in purpose and power.
• Verse 6: “He will judge among the nations” could have been “He will rule the nations,” but the emphasis on judgment highlights the Messiah’s role in establishing justice and righteousness.
• Verse 7: “He will drink from the brook by the wayside” could have been a more triumphant image, but this humble picture shows the Messiah’s human nature while maintaining His exalted position.

Psalm 110 Unique Insights

The structure of Psalm 110 contains what ancient Jewish scholars called a “divine conversation,” where יהוה speaks directly to the Messiah. This format is rare in Scripture and elevates this psalm to a unique prophetic status. The Targum renders this passage with clear messianic implications, and early rabbinical sources consistently interpreted it as referring to the Messiah, though they struggled with its implications of divine nature.

The mention of Melchizedek creates a fascinating theological bridge between the patriarchal and Messianic ages. Melchizedek appears in Genesis without genealogy, serving as both king of Salem (peace) and priest of God Most High. This mysterious figure’s appearance in Genesis serves as a prophetic prototype of the Messiah’s dual role as king and priest, roles that were strictly separated under Mosaic law but united in the Messiah’s person.

The psalm employs military imagery common to ancient Near Eastern royal texts but transforms it into spiritual warfare imagery. The volunteer army described in verse 3 is clothed in “holy splendor,” suggesting this is no ordinary military campaign but a spiritual conquest where the weapons are righteousness and truth. The Hebrew phrase בהדרי קדש (in holy splendor) shares linguistic connections with the priestly garments described in Exodus, further reinforcing the unique priest-king role of the Messiah.

Traditional Jewish interpretations noted that the psalm’s structure follows the pattern of ancient Near Eastern royal installation ceremonies, but with divine elements that transcend normal human kingship. The Dead Sea Scrolls commentary on this psalm (11QMelch) explicitly connects it to the coming Messiah and the final judgment, showing how Second Temple Judaism understood its eschatological implications.

Psalm 110 Connections to Yeshua

Yeshua Himself used this psalm to challenge the religious leaders’ understanding of Messiah’s nature in Matthew 22:41-46. By asking how David could call his descendant “Lord,” He pointed to His own divine nature while maintaining His human descent from David’s line. This dual nature is precisely what the psalm prophesies – a king who is both David’s son and David’s Lord.

The writer of Hebrews extensively uses Psalm 110 to explain Yeshua’s superior priesthood (Hebrews 5:6, 7:17-21). The declaration “You are a priest forever after the order of Melchizedek” finds its fulfillment in Yeshua, who serves as our eternal high priest, offering Himself as the perfect sacrifice and continuing to intercede for us at the Father’s right hand.

Psalm 110 Scriptural Echoes

This psalm resonates throughout Scripture, finding connections in both expected and surprising places. The concept of sitting at God’s right hand appears in Daniel 7:13-14, where the Son of Man receives eternal dominion. Zechariah 6:12-13 echoes the priest-king motif, prophesying about the Branch who will build the temple and bear royal honor while being a priest on His throne.

The New Testament frequently references this psalm to explain Yeshua’s exaltation and current ministry. Peter quotes it in his Pentecost sermon (Acts 2:34-35) to prove Yeshua’s resurrection and ascension. Paul alludes to it when discussing Yeshua’s reign and final victory (1 Corinthians 15:25-26).

Psalm 110 Devotional

This magnificent psalm challenges us to see Yeshua in His full glory as both priest and king. As our priest, He understands our weaknesses and intercedes for us continually. As our king, He rules with perfect justice and mercy. This dual role should inspire both comfort and awe in our daily walk with Him.

The psalm’s military imagery reminds us that we are in a spiritual battle, but one where victory is assured through our Messiah. The willing volunteers in “holy splendor” encourage us to serve joyfully, knowing we are part of His royal priesthood (1 Peter 2:9).

Did You Know

• The phrase “The LORD said to my Lord” in verse 1 is quoted seven times in the New Testament, making it one of the most frequently cited Old Testament verses.
• The term “Melchizedek” appears only twice in the Hebrew Bible (Genesis 14 and Psalm 110) but becomes a crucial theological concept in the book of Hebrews.
• The Hebrew word for “rod” (מטה) in verse 2 is the same word used for Moses’ staff, suggesting similar divine authority and power.
• The morning dew metaphor in verse 3 uses rare Hebrew words that appear nowhere else in Scripture, suggesting specially crafted poetic language for this unique prophecy.
• Ancient Jewish tradition held that this psalm was composed by David after his victory over Jerusalem, explaining its references to both kingship and priesthood.
• The phrase “at Your right hand” appears twice in the psalm but with different subjects, creating a beautiful chiastic structure that emphasizes divine partnership.
• The final verse about drinking from the brook is interpreted by some scholars as a reference to the ancient royal ceremonial ritual of drawing water from the Gihon spring during a king’s coronation.
• This psalm is one of only two places in Scripture where someone is explicitly declared to be “a priest forever” (the other being Hebrews’ quotation of this psalm).
• The Hebrew word order in verse 3 is particularly unusual, emphasizing the voluntary nature of the people’s service through its syntax.
• Early church fathers saw in the reference to “drinking from the brook” a prophetic picture of the Messiah’s humiliation before His exaltation.