Verse-by-Verse Bible Commentary
Psalms 110:4

Clarke's Commentary

Verse Psalms 110:4. The Lord hath sworn — Has most firmly purposed, and will most certainly perform it, feeling himself bound by his purpose, as an honest man would by his oath.

And will not repent — Will never change this purpose; it is perfectly without condition, and without contingency. Nothing is left here to the will of man or angel. Christ shall be incarnated, and the Gospel of his salvation shall be preached over the whole earth. This is an irresistible decree of that God who loves mankind.

Thou art a priest for ever — The word כהן cohen signifies, not only a priest, but also a prince; as, in the patriarchal times, most heads of families had and exercised both political and sacerdotal authority over all their descendants. Every priest had a threefold office:

1. He was an instructor of the family or tribe over which he presided.

2. He offered sacrifices for the sins of the people, to reconcile them to God, and give them access to his presence.

3. He was their mediator, and interceded for them. So is Christ, the grand, the universal Instructor, by his word and Spirit; the Lamb of God, who, by his sacrificial offering of himself, takes away the sin of the world, and still continues to exhibit himself before the throne in his sacrificial character; and also the great Mediator between God and man: and in these characters he is a PRIEST for ever. He will instruct, apply the sacrificial offering, and intercede for man, till time shall be no more.

After the order of Melchizedek. — For the elucidation of this point, the reader is requested to refer to the notes on Ps 14:18-19, Genesis 14:18; "Genesis 14:19" and to the observations at the end of that chapter, Genesis 14:24, where the subject, relative to the person, name, and office of this ancient king, is fully discussed; and it will be necessary to read that note, c., as if appended to this place.

Melchizedek was king of Salem, that is, king of Jerusalem for Salem was its ancient name: but שלם salem signifies peace, and צדק tsedek, righteousness. Christ is styled the Prince of peace; and he is the king that rules in the empire of righteousness; and all peace and righteousness proceed from him, Hebrews 7:2.

He is priest after the order of Melchizedek-after his pattern; in the same kind or manner of way in which this ancient king was priest.

Calmet properly observes that there were three orders of priesthood.

1. That of royalty. All ancient kings being, in virtue of their office, priests also. This seems to have been considered as the natural right of royalty, as it obtained in almost every nation of the earth, from the beginning of the world down to the end of the Roman empire.

2. That of the first-born. This right appertained naturally to Reuben, as the first-born in the family of Jacob.

3. That of the Levites, instituted by God himself, and taken from Reuben, because of his transgression. The Levitical priesthood ended with the Jewish polity; and that also of the first-born, which had been absorbed in it.

This order, therefore, was not perpetual; it was intended to last only for a time. But that of royalty is perpetual, though not now in general use, because founded in what is called natural right. It is, therefore, according to this most ancient order, that Christ is a Priest for ever. The kings of England as heads of the Church appointing all bishops, continue to assume, in a certain way, this original right.

Melchizedek is said to be "without father without mother, without beginning of days, or end of life." We have no account of his parents; nothing of his birth; nothing of his death. Christ, as to his Divine nature, is without father or mother, and without beginning of days; nor can he have any end. Other priests could not continue by reason of death; but he is the Eternal, he cannot die, and therefore can have no successor: "He is a priest FOR EVER." Therefore, as Melchizedek was a priest and a king, and had no successor, so shall Christ be: of the increase and government of his kingdom there shall be no end.

Melchizedek was priest of the Most High God; and consequently not of one people or nation, but of the universe. Aaron was priest of one people, and for a time only; JESUS is priest of all mankind, and for ever. He tasted death for every man; he is the King eternal; he has the keys of hell and of death. As God is the King and Governor of all human beings, Christ, being the priest of the Most High God, must also be the priest for and over all whom this most high God made and governs; and therefore he is the priest, the atoning sacrifice, of the whole human race. In this the main similitude consists between the order of Melchizedek and that of Christ.

Bridgeway Bible Commentary

Psalms 110:0 The ideal priest-king

Melchizedek was priest-king of the Canaanite city-state of Salem, later known as Jerusalem. He was a man so pure and upright that he was called king of peace, king of righteousness and priest of the Most High God (Hebrews 7:1-10). He first appears in the biblical record when he met and blessed Abraham, who was returning after a victory over some raiders. Abraham refused to take any reward from those who benefited from the victory, but instead made offerings to God’s priest. In this way he acknow ledged that God was sovereign ruler in human affairs (Genesis 14:1-24).

When David conquered Jerusalem and set up his throne there, he became heir to Melchizedek as Jerusalem’s ideal priest-king. (The Melchizedek kind of priesthood was distinct from the Aaronic kind of priesthood.) As God’s representative, David also was to be king of peace, king of righteousness and priest of the Most High God. It seems that David wrote this psalm to be sung by the temple singers to celebrate the establishment of his throne in Jerusalem (2 Samuel 5:6-12).

To David it seems that, with his conquest of Jerusalem, God has given him victory over all his enemies and invited him to sit in the place of supreme power (1). From Mount Zion in Jerusalem, David rules his people and conquers his foes (2). The people willingly offer themselves to the king for his service in spreading his rule throughout the land. An army of young men with the life-giving freshness of dew and the strength of youth present themselves to the king (3). Just as the authority of Melchizedek, God’s representative, had no historical or national limits, so David’s authority in the name of God is limitless, in time and extent (4). God will lead his king to universal conquest and rule (5-6). He will refresh him by renewing his vigour continually, till he stands victorious, master of all (7).

It becomes clear as we read the psalm that David was but a very faint picture of the universal priest-king. Jews in later times interpreted the psalm as applying to the Messiah, and Jesus agreed that this was a correct application (Matthew 22:42-45; see also Matthew 26:64; Acts 2:34-35; Hebrews 1:3,Hebrews 1:13). The Melchizedek priesthood that David inherited was a priesthood in name only, a mere title to add to the other titles held by the Israelite king. Jesus Christ’s priesthood after the order of Melchizedek is complete and never-ending (Hebrews 5:6; Hebrews 7:1-28). His final conquest and royal rule will be universal (1 Corinthians 15:24-25; Revelation 19:11-6).

Coffman's Commentaries on the Bible

“Jehovah hath sworn, and will not repent: Thou art a priest forever after the order of Melchizedek.”

This is a reference to the Melchizedek whom Abraham met following the slaughter of the kings (Genesis 14), and unto whom Abraham paid tithes. In our commentary on Hebrews (Vol. 10 of the New Testament Series), we have devoted eleven pages to the detailed discussion of this verse, along with the episode in Genesis involving Abraham and Melchizedek, and also the New Testament deductions founded upon those Scriptures. (See my comments in that volume, pp. 129-139.)

A brief summary of the important declarations of Hebrews 7:1-10 is here included.

MELCHIZEDEK, A TYPE OF CHRIST Melchizedek’s name (King of Righteousness).
His being king of Salem (King of Peace)
His receiving tithes of Abraham,
His blessing Abraham
His bringing forth Bread and Wine
His being served by both Jews and Gentiles
His being both king and priest
His having no beginning of life or end of it
His priesthood was like the endless priesthood of Jesus Christ

Only one of these resemblances between Melchizedek and Christ shall be noted here, namely, his having neither beginning of life nor end of days.

The meaning of this is simply, that as far as the scriptural record is concerned, this was true of Melchizedek. The author of Hebrews through inspiration saw that it was by God’s purposeful design that the story of Melchizedek had been so deployed upon the sacred pages of Genesis that he appears in isolated splendor, and that the purpose of that was to make Melchizedek’s priesthood suggest that of Jesus Our Lord. To be sure, in the case of Melchizedek, the record only suggests that; but it was and is literally true in Jesus Christ.

Barnes' Notes on the Whole Bible

The Lord hath sworn - He has confirmed the appointment of the Messiah by a solemn oath, or as by an oath. That is, It is as sure and fixed as if he had taken an oath. Compare Hebrews 6:13. The “time,” so to speak, if the word time can be applied to transactions in a past eternity, was that when he was designated in the divine purpose as Messiah; in the eternal counsels of God. Compare Psalms 2:7.

And will not repent - Will not change his purpose.

Thou art a priest forever after the order of Melchizedek - The word rendered “order” here means properly a word, a thing, a matter; hence, a way or manner. The meaning here is, that he would be a priest “after the manner” of Melchizedek; or, such a priest as he was. He would not be of the tribe of Levi; he would not be in the regular line of the priesthood, but he would resemble, in the characteristics of his office, this ancient priest-king, combining in himself the two functions of priest and king; as a priest, standing alone; not deriving his authority from any line of predecessors; and having no successors. See this verse explained at length, in its application to the Messiah, in the notes at Hebrews 5:6 (note), Hebrews 5:10 (note); Hebrews 7:1-3 (note). The passage as it stands here, and as looked at without any reference to the use made of it in the New Testament, would imply these things:

(1) That he who was spoken of would be, in a proper sense, a priest.

(2) that he would have a perpetual or permanent priesthood - “forever.”

(3) that he would not be of the established line of priests in the tribe of Levi, but that his appointment would be unusual and extraordinary.

(4) that the appointment would come directly from God, and would not be “derived” from those who went before him.

(5) that as a priest he would “resemble” Melchizedek, according to the record which was found of Melchizedek in Genesis.

(6) that as Melchizedek was a priest of the Most High God, so he would be.

(7) that as Melchizedek combined in himself the functions of both priest and king, so these would be found in him.

(8) that as Melchizedek had no successors in office, so he would have none.

How far these things were applicable to the Lord Jesus Christ, and with what propriety the passage might be applied to him, may be seen by examining the Epistle to the Hebrews, Heb. 5–7.

Calvin's Commentary on the Bible

4Jehovah hath sworn This verse is a satisfactory proof that the person here spoken of is none other than Christ. When the Jews, with the view of mystifying this prediction, render the term כוהן, chohen, a prince, their translation is at once feeble and frivolous. I acknowledge, indeed, that those of noble descent or of royal blood are in Hebrew denominated כהנים, chohanim; but would it have been saying any thing to the honor of Christ for David merely to give to him the title of a chief, which is inferior to that of royal dignity? Besides, what would be the import of saying that he was a prince for ever, and according to the manner of Melchizedek? There can be no question then, that the Holy Ghost here refers to something specific and peculiar, as 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 wont to exercise the priestly office; but Melchizedek is called “the priest of the most high God,” in consequence of his devoutly worshipping the only true God. Among his own people, however, God did not permit the blending of these offices. Hence 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. What these are it is not difficult to ascertain, inasmuch as in this new King the holy office of the priesthood shall be united with the crown and the throne. For assuredly the imperial majesty was not so conspicuous in such an obscure prince as Melchizedek, as on that account to warrant his being held out as an example above all others. Salem, the sole seat of his throne, and where he reigned by sufferance, was at that time a small obscure town, so that with regard to him there was nothing deserving of notice saving the conjunction of the crown and the priesthood. Ambitious of procuring greater reverence for their persons, heathen kings aspired after the honor of the sacerdotal office; but it was by divine authority that Melchizedek was invested with both these functions.

All dubiety as to this being the meaning of David 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 manifestly declares that the beauty of holiness, to which I formerly adverted, is here very clearly described. To this a decisive and peculiar mark is appended, which elevates Christ above all other kings with regard to the dignity of the priesthood, and which at the same time tends to point out the difference between his priesthood and that of Levi. In connection with his sacerdotal office, mention is made of God’s oath, who was not wont to mingle his venerable name with matters of minor importance; but, on the contrary, to teach us by his own example to swear deliberately and reverently, and never unless in weighty and important matters. Admitting, then, that God had sworn that the Messiah would be the prince and governor of his people, according as Melchizedek was, this would have been nothing else than an unbecoming profanation of his name. When, however, it is quite apparent that something unusual and peculiar was denoted in this place, we may therefore conclude that the priesthood of Christ is invested with great importance, seeing that it is ratified by the oath of God. And, in fact, it is the very turning point upon which our salvation depends; because, but for our reliance on Christ our Mediator, we would be all debarred from entering into God’s presence. In prayer, too, nothing is more needful for us than sure confidence in God, and therefore he not only invites us to come to him, but also by an oath hath appointed an advocate for the purpose of obtaining acceptance for us in his sight. As for those who shut the door against themselves, they subject themselves to the guilt of impeaching him with being a God of untruth and of perjury. It is in this way that the Apostle argues the disannulling of the Levitical priesthood; because, while that remained entire, God would not have sworn that there should be a new order of priesthood unless some change had been contemplated. What is more, when he promises a new priest, it is certain that he would be one who would be superior to all others, and would also abolish the then existing order.

Some translate the term דברתי, diberathi, according to my word, ⁽³³⁰⁾ an interpretation which I am not disposed entirely to reject, inasmuch as David would be represented as affirming that the priesthood of Melchizedek is founded upon the call and commandment of God. But as the letter י, yod, is frequently redundant, I, in common with the majority of interpreters, prefer translating it simply manner. Moreover, as not a few of the fathers have misapprehended the comparison between Christ and Melchizedek, we must learn from the Apostle what that resemblance is; from which will be readily seen the error into which they fell respecting it. For can there be any thing more absurd than to overlook all the mysteries about which the Spirit, by the mouth of the Apostle, hath spoken, and attend only to such as he has omitted? Such persons argue solely about the bread and wine, which they maintain were offered both by Melchizedek and Christ. But Melchizedek offered bread and wine, not as a sacrifice to God, but to Abraham as a repast to refresh him on his march. “In the holy Supper there is not an offering of bread and wine as they erroneously imagine, but a mutual participation of it among the faithful. As to the passage under review, the similitude refers principally to the perpetuity of his priesthood, as is obvious from the particle לעולם, leolam, that is to say, for ever. Melchizedek is described by Moses as if he were a celestial individual; and, accordingly, David, in instituting a resemblance between Christ and him, designs to point out the perpetuity of his priestly office. Whence it follows, (a point which is handled by the Apostle,) that as death did not intercept the exercise of his office, he has no successor. And this circumstance demonstrates the accursed sacrilege of the Popish mass; for, if the Popish priests will assume the prerogative of effecting a reconciliation between God and men, they must of necessity denude Christ of the peculiar and distinguishing honor which his Father has conferred upon him.

(330) “על דברתי Secundum meam constitutionem, (q. d.,) Not according to the Levitical order, but according to my appointment, the true Melchizedek. See Hebrews 7:0.” — Goode ’s New Version of the Book of Psalms, with Notes.

Smith's Bible Commentary

Psalms 110:1-7 :

The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool ( Psalms 110:1 ).

This immediately gives to us the indication that this is one of those Messianic psalms. Or a psalm concerning the Messiah that has its fulfillment in Jesus Christ. And this first verse of the psalm is quoted in Hebrews as referring to Jesus Christ. "As the Lord said unto my Lord," or Yahweh said unto my Lord, Adonai, "Sit Thou at My right hand, until I make Thine enemies Thy footstool." Jesus is now sitting at the right hand of the Father in glory. And God is coming to judge the earth, to put down all of the enemies of Jesus Christ, to bring all things in subjection unto Him. And by the time the Great Tribulation is over, the nations will have been subdued and will be brought in subjection unto Jesus Christ who shall come to reign. But the Father said, or, "The Lord said unto my Lord, 'Sit Thou at My right hand, until I make Thine enemies Thy footstool."

So the writer of the Hebrews said, "God hath put all things in subjection unto Him, but we do not yet see all things in subjection" ( Hebrews 2:8 ). It hasn't yet come; yet it shall. But we see Jesus.

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 dew of thy youth. The LORD hath sworn, and he will not change, Thou art a priest for ever after the order of Melchizedek ( Psalms 110:2-4 ).

Now here in this prophetic psalm is an interesting little shot. It takes us immediately back to the time of Abraham, who when five kings had gotten together and came down and captured four cities and took slaves and the loot from Sodom. And Abraham heard of it and his nephew Lot was there in Sodom. And so he gathered the servants of his own house, armed them, and they took out after this confederacy of kings. They caught up with them, and Abraham and his servants destroyed them and got back Lot and all of the captives, and all of the loot that these kings had taken.

Now as Abraham with his servants was coming back victorious, as they came near Jerusalem, the priest of the most high God in Jerusalem came out to meet Abraham with bread and wine. And Abraham gave to him a tenth of all that he had; that is, of the spoils that he had taken. Abraham paid tithes unto him. The priest was named Melchizedek. He had a second name, the King of Peace.

Now Abraham, the father of the nation; Abraham, the father of the faithful, those who will believe, in paying tithes to Melchizedek and receiving from Melchizedek a blessing, is showing that Melchizedek is actually one step above Abraham. For the lesser receives the blessing from the greater. And receiving the blessing from Melchizedek, the King of Peace, and paying tithes unto him, he was doing homage unto Melchizedek, known as the priest of the most high God.

Now Abraham had a son, Isaac, who had a son Jacob, who had twelve sons; one named Levi that was ordained by God to be the priestly tribe in Israel. And the family of Moses, Aaron, were chosen to be a high priest from the family of Aaron. Now Jesus, when He came, became the great High Priest unto God. For the duty of the priest was always twofold. The priest would appear before God for the people because the people themselves could not approach the holy, righteous God. It was necessary that they come to the priest who was a mediator, and the priest would go to God for the people. And then, having gone to God for the people, he would come out to the people and speak to them for God. And so God said unto Aaron, "And when you go forth and put My name upon the people, put My name on the people thus, 'The Lord bless thee, and keep thee: the Lord cause His face to shine upon thee, and give thee peace" ( Numbers 6:23-26 ). So he represented God to the people, but he represented the people to God, so he was a mediator.

Now in the New Testament, we have a new mediator, not a son of Levi. But He became the great high priest who went before God to represent us and who comes to us to represent the Father. But a Jew would immediately object to Jesus receiving the title of the great High Priest. For a Jew would say, "How can Jesus be a great high priest when He comes from the tribe of Judah? The Bible doesn't say anything about Judah being the priesthood, but speaks of Levi and the priesthood in Levi. Therefore, how can Jesus be the high priest coming from the tribe of Judah?" And this is how that difficulty is solved.

Even in the scripture itself, even in prophecy, God threw this in to the mind of the psalmist. As he's writing this psalm, God threw it in in order that there might be the basis for the high priesthood of Jesus. "For thou has sworn, and will not repent," "I have sworn and not will not repent," or, "The Lord has sworn, will not repent, 'Thou art a priest forever after,'" not the Aaronic order, or the Levitical order, but after "the order of Melchizedek." An order of priesthood which actually precedes the order of Levi and is superior to the order of Levi in that the father of Levi paid tithes and did homage unto Melchizedek.

So it is actually a superior order of priesthood, the priesthood of Melchizedek, to whom Abraham paid tithes and did homage. Therefore, Christ, a priest forever after the order of Melchizedek.

Now, there are certain Bible scholars that believe that Melchizedek was actually none other than Jesus Christ in what is known as the theophany, the appearance of God in the Old Testament.

In the gospel of John, Jesus is having sort of an argument with the Pharisees concerning Abraham. And Jesus is talking about His Father being God. And they said, "We have Abraham as our father." And Jesus said, "If you had Abraham as your father, then you would believe in Me. For Abraham rejoiced to see My day." And they said, "Come on, who are you trying to kid? You're not fifty years old. What do you mean Abraham saw you?" And Jesus said, "Before Abraham was, I am" ( John 8:56-58 ).

But scholars believe that the reference to Abraham seeing or rejoicing to see My day is a reference to Melchizedek, when Abraham paid tithes unto him. So it is a very interesting verse that God has inserted here. We go back to Genesis, but we also go on to the book of Hebrews where this is used as the argument to the Jews to point out how that Christ can be our great High Priest, not after the Levitical order, but after the order of Melchizedek, a different order of priesthood. And showing that God had declared it, "The Lord hath sworn, and will not repent, 'Thou art a priest for ever after the order of Melchizedek.'"

The Lord at thy right hand shall strike through the kings in the day of his wrath. He shall judge among the heathen, he shall fill the places with the dead bodies ( Psalms 110:5-6 );

Of course, this is talking now about the great judgment of God that is coming as He strikes through the kings in the day of His wrath. The day of God's wrath is come. Great Tribulation. "He will judge among the heathen, He shall fill the places with dead bodies." As the blood will flow to the horses' bridle throughout the whole valley of Megiddo.

he shall wound the heads over many countries. He shall drink of the brook in the way: therefore shall he lift up the head ( Psalms 110:6-7 ). "

Dr. Constable's Expository Notes

Psalms 110

This is a prophetic messianic royal psalm that describes a descendant of David who would not only be his son but his Lord. [Note: See Chisholm, "A Theology . . .," pp. 271-73, for further discussion of this psalm’s classification in the light of the New Testament’s use of it. See also Waltke, pp. 887-96, for discussion of messianism, and the Messiah and the New Testament.] This descendant would be both a king and a priest. David was a prophet, and in this psalm he revealed new information from God concerning the future. Such a prophetic message is an oracle.

There has been much speculation about the historical situation that formed the basis for what the psalmist wrote in this psalm. [Note: Elliott E. Johnson summarized 10 situations that various writers have suggested in "Hermeneutical Principles and the Interpretation of Psalms 110," Bibliotheca Sacra 149:596 (October-December 1992):430.] It is presently unknown, though David wrote it (cf. Mark 12:36). One view is as follows:

"David prophetically spoke the psalm to his ’lord,’ Solomon, when Solomon ascended to the Davidic throne in 971 B.C." [Note: Herbert W. Bateman IV, "Psalms 110:1 and the New Testament," Bibliotheca Sacra 149:596 (October-December 1992):453.]

This writer concluded that the New Testament applied this psalm to Jesus Christ. The traditional Christian interpretation is that David wrote that God the Father spoke prophetically to His messianic Lord (i.e., His Son).

More important than this psalm’s original historical context is its prophetic significance. The New Testament contains more references to this psalm than to any other chapter in the Old Testament (cf. Matthew 22:44; Matthew 26:64; Mark 12:36; Mark 14:62; Mark 16:19; Luke 20:42-44; Luke 22:69; Acts 2:34-35; Romans 8:34; 1 Corinthians 15:25; Ephesians 1:20; Colossians 3:1; Hebrews 1:3; Hebrews 1:13; Hebrews 5:6; Hebrews 7:17; Hebrews 7:21; Hebrews 8:1; Hebrews 10:12-13; Hebrews 12:2). David Hay found 33 quotations of and allusions to the first four verses in the New Testament. [Note: David M. Hay, Glory at the Right Hand: Psalms 110 in Early Christianity.]

"Psalms 110 is the linchpin psalm of the first seven psalms of Book Five of the Psalter. Besides occuring [sic] in the middle of the seven psalms (Psalms 107-113), Psalms 110 joins two different groups of psalms together. Psalms 107-109 express anguished pleas for deliverance; Psalms 111-113 overflow with praise for Yahweh. Psalms 110, the connecting psalm, reveals that the Messiah is both a King and a Priest who gives victory to His people . . . Thus because God more than meets the grief-stricken cries of His people, He is to be praised." [Note: Barry C. Davis, "Is Psalms 110 a Messianic Psalm?" Bibliotheca Sacra 157:626 (April-June 2000):168.]

Dr. Constable's Expository Notes

2. The rule of Messiah 110:3-4

Dr. Constable's Expository Notes

Yahweh has made an affirmation in the most definite way possible and will not change His mind (cf. 2 Samuel 7:13; Psalms 89:3; Psalms 89:28-29; Psalms 89:34-35; Psalms 132:11). [Note: On the subject of God changing His mind, see Thomas L. Constable, "What Prayer Will and Will Not Change," in Essays in Honor of J. Dwight Pentecost, pp. 99-113; and Robert B. Chisholm Jr., "Does God ’Change His Mind’?" Bibliotheca Sacra 152:608 (October-December 1995):387-99.] Messiah will be a priest forever in the order of (i.e., after the manner of) Melchizedek (lit. king of righteousness). [Note: See M. J. Paul, "The Order of Melchizedek [Psalms 110:4 and Hebrews 7:3]," Westminster Theological Journal 49 (1987):195-211.] This is the first reference in Scripture to this "order" of priests. Melchizedek ruled over Salem (lit. peace), the ancient name for Jerusalem, where David also ruled. Melchizedek was also a priest of the Most High God (Genesis 14:18; cf. Hebrews 7:1). Thus he was both a king and a priest. Messiah would also be a king and a priest. In this sense, Messiah was a priest in the "order" of Melchizedek. He continued the type of priesthood Melchizedek had, namely, a kingly or royal priesthood.

If Yahweh sets up Messiah as a priest "forever," the Aaronic order of priests must end as God’s appointed order (cf. Hebrews 5:6; Hebrews 6:20; Hebrews 7:17; Hebrews 7:21). As both the Priest and the sacrificial Lamb, Messiah offered Himself as a substitute sacrifice on the cross (cf. Hebrews 7:27-28; Hebrews 10:10). Jesus was not of Aaron’s line since He descended from the tribe of Judah (cf. Hebrews 7:11-18). He is the new eternal High Priest (cf. Hebrews 7:21-26; Hebrews 7:28), and He mediates the New Covenant that replaces the Old Mosaic Covenant (cf. Hebrews 8:13; Hebrews 9:15).

Gill's Exposition of the Whole Bible

The Lord hath sworn, and will not repent,.... What he swore about, and did not repent of, was the priesthood of Christ, as follows; and which shows the importance of it, since when Jehovah swears, as it is by himself, because he can swear by no greater; so it is about matters of great moment only that are sworn to by the Lord, as this of the priesthood of Christ was; which was concerned in things pertaining to God and his glory, as well as in making reconciliation for the sins of his people: and it shows the truth, and was for the confirmation of it; since doubts might arise whether the Aaronic priesthood was changed, seeing it was given to Phinehas for an everlasting priesthood; and since so great a person as the Son of God is said to be a priest; and since, in the human nature, he was of the tribe of Judah, of which tribe nothing was said concerning the priesthood: and this oath was not so much for Christ's sake, to establish the priesthood with him, and assure him of it, as for the sake of his people; who, by two immutable things, the word and oath of God, might have strong consolation from it; and it clearly shows the validity of his priesthood; that he was called of God to this office, and invested with it, and consecrated in it with an oath; and which is expressive of the singularity of it, and of the dignity and preference of the priesthood of Christ to that of Aaron's, Hebrews 7:20. What follows was said, and this oath was made, in the council of peace, when Christ was called to this office, and he accepted of it, Psalms 40:6, and of this the Lord never repented; as he never does of any of his acts of grace, Numbers 23:19.

Thou art a priest for ever after the order of Melchizedek; or, "according to the word of Melchizedek" z; that is, according to what is said of him; there being an agreement between the things said of one and of the other; so the Syriac version, "according to the likeness of Melchizedek", see Hebrews 7:15 of him no mention is made elsewhere, but in

Genesis 14:18 and in the epistle to the Hebrews. Various are the opinions of men concerning him: some think he was not a man, but an angel that appeared to Abraham: others, a divine power, superior to Christ, who were called "Melchizedecians": and others, that he was the Holy Ghost; and others, the Son of God himself, in an human form. On the other hand, some take him to be a mere man. The general notion of the Jews is, that he was Shem, the son of Noah; others, that he was a Canaanitish king, of the posterity of Ham: but others do not think it proper or lawful to inquire who he was, or from whom he descended; this being purposely hidden from men, that he might be more clearly a type of Christ. That there is a likeness between them is certain; the signification of his name, a title of office, King of righteousness, and King of peace, agrees with Christ the Lord, our righteousness and our peace: his being without father, mother, descent, beginning of days, and end of life, agree with the divinity, humanity, and eternity of Christ; and who is likewise King and Priest, as he was; and who blesses his people, as he did Abraham; and refreshes them with bread and wine, as he did Abraham's soldiers; Genesis 14:18- :.

Genesis 14:18- :. Now Christ is a Priest like him; whose office is to offer sacrifice, which he has done, even himself, for the atonement of the sins of his people; to make intercession for them, which he ever lives to do; to introduce their persons to his Father, and present their petitions to him; and to call for every blessing for them, and answer all charges against them: in which office he continues for ever; there never will be any change in his priesthood, as there has been in Aaron's; nor will he ever have any successor: his priesthood is unchangeable, or does not pass from one to another, Hebrews 7:24, the efficacy of his blood and sacrifice always continues, and intercession is ever made by him, and the glory of his mediation is ever given him. The apostle produces this passage in proof of the change of the Aaronic priesthood, and so of the law, Hebrews 7:11 and about the time Christ appeared as the high priest, the legal priesthood sensibly declined, and which the Jews themselves own; for they say,

"after the death of Ishmael Ben Phabi, the splendour of the priesthood ceased a;''

which man was made priest by Valerius Gratus, governor of Judea, under Tiberius Caesar b,

z על דברתי "super meum verbum", Montanus; "juxta verbum", Vatablus. a Misn. Sotah, c. 9. s. 15. b Joseph. Antiqu. l. 18. c. 2. s. 2. Vid. ib. l. 20. c. 7. s. 8.

Henry's Complete Commentary on the Bible

A psalm of David.

      1 The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool.   2 The LORD shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies.   3 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 dew of thy youth.   4 The LORD hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.

      Some have called this psalm David's creed, almost all the articles of the Christian faith being found in it; the title calls it David's psalm, for in the believing foresight of the Messiah he both praised God and solaced himself, much more may we, in singing it, to whom that is fulfilled, and therefore more clearly revealed, which is here foretold. Glorious things are here spoken of Christ, and such as oblige us to consider how great he is.

      I. That he is David's Lord. We must take special notice of this because he himself does. Matthew 22:43, David, in spirit, calls him Lord. And as the apostle proves the dignity of Melchizedek, and in him of Christ, by this, that so great a man as Abraham was paid him tithes (Hebrews 7:4), so we may be this prove the dignity of the Lord Jesus that David, that great man, called him his Lord; by him that king acknowledges himself to reign, and to him to be acceptable as a servant to his lord. Some think he calls him his Lord because he was the Lord that was to descend from him, his son and yet his Lord. Thus him immediate mother calls him her Saviour (Luke 1:47); even his parents were his subjects, his saved ones.

      II. That he is constituted a sovereign Lord by the counsel and decree of God himself: The Lord, Jehovah, said unto him, Sit as a king. He receives of the Father this honour and glory (2 Peter 1:17), from him who is the fountain of honour and power, and takes it not to himself. He is therefore rightful Lord, and his title is incontestable; for what God has said cannot be gainsaid. He is therefore everlasting Lord; for what God has said shall not be unsaid. He will certainly take and keep possession of that kingdom which the Father has committed to him, and none can hinder.

      III. That he was to be advanced to the highest honour, and entrusted with an absolute sovereign power both in heaven and in earth: Sit thou at my right hand. Sitting is a resting posture; after his services and sufferings, he entered into rest from all his labours. It is a ruling posture; he sits to give law, to give judgment. It is a remaining posture; he sits like a king for ever. Sitting at the right hand of God denotes both his dignity and his dominion, the honour put upon him and the trusts reposed in him by the Father. All the favours that come from God to man, and all the service that comes from man to God, pass through his hand.

      IV. That all his enemies were in due time to be made his footstool, and not till then; but then also he must reign in the glory of the Mediator, though the work of the Mediator will be, in a manner, at an end. Note, 1. Even Christ himself has enemies that fight against his kingdom and subjects, his honour and interest, in the world. There are those that will not have him to reign over them, and thereby they join themselves to Satan, who will not have him to reign at all. 2. These enemies will be made his footstool; he will subdue them and triumph over them; he will do it easily, as easily as we put a footstool in its proper place, and such a propriety there will be in it. He will make himself easy by the doing of it, as a man that sits with a footstool under his feet; he will subdue them in such a way as shall be most for his honour and their perpetual disgrace; he will tread down the wicked,Malachi 4:3. 3. God the Father has undertaken to do it: I will make them thy footstool, who can do it. 4. It will not be done immediately. All his enemies are now in a chain, but not yet made his footstool. This the apostle observes. Hebrews 2:8, We see not yet all things put under him. Christ himself must wait for the completing of his victories and triumphs. 5. He shall wait till it is done; and all their might and malice shall not give the least disturbance to his government. His sitting at God's right hand is a pledge to him of his setting his feet, at last, on the necks of all his enemies.

      V. That he should have a kingdom set up in the world, beginning at Jerusalem (Psalms 110:2; Psalms 110:2): "The Lord shall send the rod or sceptre of thy strength out of Zion, by which thy kingdom shall be erected, maintained, and administered." The Messiah, when he sits on the right hand of the Majesty in the heavens, will have a church on earth, and will have an eye to it; for he is King upon the holy hill of Zion (Psalms 2:6), in opposition to Mount Sinai, that frightful mountain, on which the law was given, Hebrews 12:18; Hebrews 12:24; Galatians 4:24; Galatians 4:25. The kingdom of Christ took rise from Zion, the city of David, for he was the Son of David, and was to have the throne of his father David. By the rod of his strength, or his strong rod, is meant his everlasting gospel, and the power of the Holy Ghost going along with it--the report of the word, and the arm of the Lord accompanying it (Isaiah 53:1; Romans 1:16), --the gospel coming in word, and in power, and in the holy Ghost,1 Thessalonians 1:5. By the word and Spirit of God souls were to be reduced first, and brought into obedience to God, and then ruled and governed according to the will of God. This strong rod God sent forth; he poured out the Spirit, and gave both commissions and qualifications to those that preached the word, and ministered the Spirit,Galatians 3:5. It was sent out of Zion, for there the Spirit was given, and there the preaching of the gospel among all nations must begin, at Jerusalem. See Luke 24:47; Luke 24:49. Out of Zion must go forth the law of faith, Isaiah 2:3. Note, The gospel of Christ, being sent of God, is mighty through God to do wonders, 2 Corinthians 10:4. It is the rod of Christ's strength. Some make it to allude not only to the sceptre of a prince, denoting the glory of Christ shining in the gospel, but to a shepherd's crook, his rod and staff, denoting the tender care of Christ takes of his church; for he is both the great and the good Shepherd.

      VI. That his kingdom, being set up, should be maintained and kept up in the world, in spite of all the oppositions of the power of darkness. 1. Christ shall rule, shall give laws, and govern his subjects by them, shall perfect them, and make them easy and happy, shall do his own will, fulfil his own counsels, and maintain his own interests among men. His kingdom is of God, and it shall stand; his crown sits firmly on his head, and there it shall flourish. 2. He shall rule in the midst of his enemies. He sits in heaven in the midst of his friends; his throne of glory there is surrounded with none but faithful worshippers of him, Revelation 5:11. But he rules on earth in the midst of his enemies, and his throne of government here is surrounded with those that hate him and fight against him. Christ's church is a lily among thorns, and his disciples are sent forth as sheep in the midst of wolves; he knows where they dwell, even where Satan's seat is (Revelation 2:13), and this redounds to his honour that he not only keeps his ground, but gains his point, notwithstanding all the malignant policies and powers of hell and earth, which cannot shake the rock on which the church is built. Great is the truth, and will prevail.

      VII. That he should have a great number of subjects, who should be to him for a name and a praise, Psalms 110:3; Psalms 110:3.

      1. That they should be his own people, and such as he should have an incontestable title to. They are given to him by the Father, who gave them their lives and beings, and to whom their lives and beings were forfeited. Thine they were and thou gavest them me,John 17:6. They are redeemed by him; he has purchased them to be to himself a peculiar people,Titus 2:14. They are his by right, antecedent to their consent. He had much people in Corinth before they were converted, Acts 18:10.

      2. That they should be a willing people, a people of willingness, alluding to servants that choose their service and are not coerced to it (they love their masters and would not go out free), to soldiers that are volunteers and not pressed men ("Here am I, send me"), to sacrifices that are free-will offerings and not offered of necessity; we present ourselves living sacrifices. Note, Christ's people are a willing people. The conversion of a soul consists in its being willing to be Christ's, coming under his yoke and into his interests, with an entire compliancy and satisfaction.

      3. That they should be so in the day of his power, in the day of thy muster (so some); when thou art enlisting soldiers thou shalt find a multitude of volunteers forward to be enlisted; let but the standard be set up and the Gentiles will seek to it,Isaiah 11:10; Isaiah 60:3. Or when thou art drawing them out to battle they shall be willing to follow the Lamb whithersoever he goes,Revelation 14:4. In the day of thy armies (so some); "when the first preachers of the gospel shall be sent forth, as Christ's armies, to reduce apostate men, and to ruin the kingdom of apostate angels, then all that are thy people shall be willing; that will be thy time of setting up thy kingdom." In the day of thy strength, so we take it. There is a general power which goes along with the gospel to all, proper to make them willing to be Christ's people, arising from the supreme authority of its great author and the intrinsic excellency of the things themselves contained in it, besides the undeniable miracles that were wrought for the confirmation of it. And there is also a particular power, the power of the Spirit, going along with the power of the word, to the people of Christ, which is effectual to make them willing. The former leaves sinners without matter of excuse; this leaves saints without matter of boasting. Whoever are willing to be Christ's people, it is the free and mighty grace of God that makes them so.

      4. That they should be so in the beauty of holiness, that is, (1.) They shall be allured to him by the beauty of holiness; they shall be charmed into a subjection to Christ by the sight given them of his beauty, who is the holy Jesus, and the beauty of the church, which is the holy nation. (2.) They shall be admitted by him into the beauty of holiness, as spiritual priests, to minister in his sanctuary; for by the blood of Jesus we have boldness to enter into the holiest. (3.) They shall attend upon him in the beautiful attire or ornaments of grace and sanctification. Note, Holiness is the livery of Christ's family and that which becomes his house for ever. Christ's soldiers are all thus clothed; these are the colours they wear. The armies of heaven follow him in fine linen, clean and white,Revelation 19:14.

      5. That he should have great numbers of people devoted to him. The multitude of the people is the honour of the prince, and that shall be the honour of this prince. From the womb of the morning thou hast the dew of thy youth, that is, abundance of young converts, like the drops of dew in a summer's morning. In the early days of the gospel, in the morning of the New Testament, the youth of the church, great numbers flocked to Christ, and there were multitudes that believed, a remnant of Jacob, that was as dew from the Lord,Micah 5:7; Isaiah 64:4; Isaiah 64:8. Or thus? "From the womb of the morning (from their very childhood) thou hast the dew of thy people's youth, that is, their hearts and affections when they are young; it is thy youth, because it is dedicated to thee." The dew of the youth is a numerous, illustrious, hopeful show of young people flocking to Christ, which would be to the world as dew to the ground, to make it fruitful. Note, The dew of our youth, even in the morning of our days, ought to be consecrated to our Lord Jesus.

      6. That he should be not only a king, but a priest, Psalms 110:4; Psalms 110:4. The same Lord that said, Sit thou at my right hand, swore, and will not repent, Thou art a priest, that is, Be thou a priest; for by the word of his oath he was consecrated. Note, (1.) Our Lord Jesus Christ is a priest. He was appointed to that office and faithfully executes it; he is ordained for men in things pertaining to God, to offer gifts and sacrifices for sin (Hebrews 5:1), to make atonement for our sins and to recommend our services to God's acceptance. He is God's minister to us, and our advocate with God, and so is a Mediator between us and God. (2.) He is a priest for ever. He was designed for a priest, in God's eternal counsels; he was a priest to the Old-Testament saints, and will be a priest for all believers to the end of time, Hebrews 13:8. He is said to be a priest for ever, not only because we are never to expect any other dispensation of grace than this by the priesthood of Christ, but because the blessed fruits and consequences of it will remain to eternity. (3.) He is made a priest with an oath, which the apostle urges to prove the pre-eminence of his priesthood above that of Aaron, Hebrews 7:20; Hebrews 7:21. The Lord has sworn, to show that in the commission there was no implied reserve of a power of revocation; for he will not repent, as he did concerning Eli's priesthood, 1 Samuel 2:30. This was intended for the honour of Christ and the comfort of Christians. The priesthood of Christ is confirmed by the highest ratifications possible, that it might be an unshaken foundation for our faith and hope to build upon. (4.) He is a priest, not of the order of Aaron, but of that of Melchizedek, which, as it was prior, so it was upon many accounts superior, to that of Aaron, and a more lively representation of Christ's priesthood. Melchizedek was a priest upon his throne, so is Christ (Zechariah 6:13), king of righteousness and king of peace. Melchizedek had no successor, nor has Christ; his is an unchangeable priesthood. The apostle comments largely upon these words (Hebrews 7:1-28) and builds on them his discourse of Christ's priestly office, which he shows was no new notion, but built upon this most sure word of prophecy. For, as the New Testament explains the Old, so the Old Testament confirms the New, and Jesus Christ is the Alpha and Omega of both.