with me in your Bibles to Psalm 110, Psalm 110. It's a Psalm we have looked at before in the past, both in its Old Testament setting, Psalm 110 itself, but also in Acts 2, the Apostle Peter appeals to Psalm 110, and then various places in the book of Hebrews invokes Psalm 110. So I wanna read the Psalm, pray, and then we'll look at it in some detail. A Psalm of David.

The Lord said to my Lord, sit at my right hand till I make your enemies your footstool. The Lord shall send the rod of your strength out of Zion. Rule in the midst of your enemies. Your people shall be volunteers in the day of your power.

In the beauties of holiness from the womb of the morning, you have the due of your youth. The Lord has sworn and will not relent. You are a priest forever according to the order of Melchizedek. The Lord is at your right hand.

He shall execute kings in the day of His wrath. He shall judge among the nations. He shall fill the places with dead bodies. He shall execute the heads of many countries.

He shall drink of the brook by the wayside. Therefore, He shall lift up the head. Amen. Well, let us pray.

Opening Prayer

Father, thank you for Psalm 110. Thank you for its frequent use in the New Testament. And God, I pray that it would encourage our hearts now as we get a fresh view of Christ enthroned at the right hand of God Most High. Lord, there ought to be no reason we shrink back in fear in this modern culture.

There ought to be no reason why we don't step forward in faith with reference to the promises of God that are yea and amen through our Lord Jesus Christ. Help us, as the Church of the Lord Christ, to never shrink back from declaring the whole counsel of God. And help us, in the midst of a crooked and perverse generation, to shine as lights. And help us to walk in the confidence, not in our own strength, but in the strength of our blessed Savior, the Lord Jesus Christ.

Again, forgive us for all of our sin, fill our hearts and minds with the Spirit of God, and guide us now as we consider your word, and we pray through Jesus Christ our Lord. Amen.

Introduction

Well, there are those who say that Psalm 110 is about David, that it's about his reign, it's about his rule, it's about his authority and sovereignty when he ruled over Israel. But it's also the case, or not also the case, rather it is the case that when we get to the New Testament, we see that it is in fact, as the subscription says, a psalm of David, but it's about his greater son, the Lord Jesus Christ. It's not David who ascends into heaven. It's not David who sits at the right hand of God most high.

This is Peter's argument in Acts chapter two at verses 34 to 36. David wrote about Jesus. David wrote about Messiah. And what David writes about Messiah is a great encouragement to the church of our Lord Jesus.

We ought to consider the offices of Jesus Christ. That's what happens here in Psalm 110. There are two of the three offices of Christ underscored. The Westminster Shorter Catechism asks the question, what offices does Christ execute as our Redeemer?

Christ as our Redeemer executes the offices of a prophet, of a priest and of a king, both in his estate of humiliation and exaltation. So Psalm 110 underscores the priestly and the kingly office of Christ. Not that he's not a prophet, but these are the ones that are uppermost in the mind of David, as he takes pen to paper and gives us Psalm 110. Michael Reitelnick says the theme of the psalm is that the Lord has granted universal dominion to the messianic priest-king.

So Christ the Lord is the subject of David's psalm in Psalm 110, and there are three things we ought to observe. First, the kingship of Messiah in verses 1 to 3. Secondly, the priesthood of Messiah in verse 4. And then finally, the triumph of Messiah in verses 5 to 7.

And I think a good dose of the triumph of Messiah is always a helpful antidote to the people of God who are beset not only with their own remaining corruption and the various temptations that confront us on a daily basis, but when we live in tumultuous and chaotic times, it is good for us to have a fresh view of the kingly reign of our Lord Jesus Christ. In fact, in the book of Revelation, John the Apostle begins that book by greeting the seven churches of Asia Minor, and then he conveys upon them grace and peace and truth from God the Father, from Jesus Christ, and from the Holy Spirit. When he describes Jesus Christ, he does so with reference to the threefold office. Christ is the firstborn from the dead.

That's the priestly office of Jesus Christ. Christ is the faithful witness. So there is the prophetic testimony concerning Christ. But he's also ruler over the kings of the earth.

Now that is a very key position in the book of Revelation in terms of what follows. The book of Revelation, while it is consumed with the triumph of Jesus Christ, it does not shrink back from declaring the hardship of the people of God. There are the two beasts in Revelation 13. There is oppression to the seven churches in Asia Minor in chapters 2 and 3.

There is great persecution in the various cities where the people of God find themselves. So what would they need to steady their souls in the midst of chaos? they would need a fresh word concerning that one who is in fact ruler over the kings of the earth. So

The Kingship of Messiah

let's look first at the kingship of Messiah in verses 1 to 3.

The Enthronement of the King

You have his enthronement, verse 1, and then his government in verses 2 and 3. Notice, the Lord said to my Lord. Now the two parties involved here are Yahweh and Adonai. Yahweh and Adonai, both are translated in the English version as Lord, but if you notice the first Lord, it's all caps.

That's a convention used by the New King James Version, by other translations, to indicate that what's in view is Yahweh. So we have Yahweh said to my Lord, my Adonai, sit at my right hand till I make your enemies your footstool. One man, J.A. Alexander, has seen a connection with Psalm 2, the Psalm that I read at the outset of worship.

He says this is the counterpart of the second Psalm, completing the prophetic picture of the conquering Messiah. It's not just J.A. Alexander that does that, but it's the Apostle Paul. In Hebrews 5, at verses 5 to 6, it says, so also Christ did not glorify himself to become high priest, but it was he who said to him, you are my son, today I have begotten you, Psalm 2, and he also says in another place, you are priest forever, according to the order of Melchizedek.

So the author appeals to both Psalm 2 and Psalm 110 to underscore that it's speaking concerning that Messiah, that Lord Jesus Christ sent from the Father in order to save His people from their sins. So Yahweh says to Adonai, sit at my right hand till I make your enemies your footstool. Now, the right hand of God Most High speaks concerning a position of authority and dominion in the heavenly throne room. That's what the right hand of God means.

Remember from our study in the Confession this morning, God is without body. He doesn't actually have a hand. The Bible predicates or asserts truths about God in an improper way. Not that it's false, not that it's a lie, not that it's deception, but it says that God has a right hand.

Not to teach us that God actually has a right hand, but it underscores something concerning His authority, His supremacy, and His dominion. Now the fact that the Lord Jesus sits enthroned at the right hand underscores the reality that Christ has supreme dignity and Christ has sovereign rule. In other words, in Matthew's gospel in chapter 28 at verses 18 to 20, Jesus says, all authority has been given to me in heaven and on earth. Now let that sink in for a moment.

It's not the case that person's running for political office. It's not the case that nations who are at war with one another are completely untethered, that they in and of themselves are sovereign, that they in and of themselves are independent. that they in and of themselves can do whatever it is they want. No, Christ most high has absolute authority. Now, oftentimes people say, well, why does he let what happened happen?

Well, I don't know the answer to that, but I do know this, that all things are in his hand, all things are controlled by him, and ultimately all things will redound to his glory, his honor, his praise, the vindication of his bride, and the ultimate punishment of all of his enemies. This is what Jesus said in that parable concerning prayer with reference to the importunate woman this morning. Remember what he says in Luke chapter 18. He says, and shall not God avenge his own elect who cry to him day and night?

You mustn't ever think that your prayers fall upon deaf ears. You mustn't ever think that heaven is closed to the cries of God's people. You mustn't ever conclude that Christ must have taken a holiday, and now he's left us to fend for ourselves. No, he's enthroned at the right hand of the majesty of God on high, and he must reign until all of his enemies are made his footstool.

That's what David says, under the inspiration of the Holy Spirit, it should speak great encouragement to the hearts of his people, and it should speak great terror to the hearts of those who are not his people. Notice the footstool imagery. The Lord said, Yahweh said to my Adonai, sit at my right hand till I make your enemies your footstool. The footstool imagery points to conquest.

Verses 5 to 7 underscore conquest. John Gill says, with reference to the image, an allusion to the custom of conquerors treading upon the necks of the conquered. Now again, the Bible wasn't written to sissies. It wasn't written to delicate people that couldn't deal with a bit of this kind of language.

It was written to steal the soul and the heart of God's saints. It was to encourage. It was to strengthen. It was to build us up.

In Joshua chapter 10, when they execute the Amorite kings, they drew near and put their feet on their necks. 1 Kings 5.3, when Solomon appeals to Hiram, king of Tyre, in order to get building materials for the temple, he says, you know how my father David could not build a house for the name of the Lord as God because of the wars which were fought against him on every side. until the Lord put His foes under the soles of His feet. And then in Psalm 47 at verse 3, He will subdue the peoples under us and the nations under our feet. And then turn to 1 Corinthians chapter 15 to see the New Testament application of this image to our blessed Savior, the Lord Christ. 1 Corinthians 15 at verse 23. Well, verse 22, for as in Adam all die, even so in Christ all shall be made alive.

But each one in his own order, Christ the first fruits, afterward those who are Christ's at his coming. Then comes the end when he delivers the kingdom to God the Father, when he puts an end to all rule and all authority and power. For he must reign till he has put all enemies under his feet. The last enemy that will be destroyed is death, for he has put all things under his feet.

This is a most blessed encouragement for the church today. Turn over to Ephesians chapter one, same emphasis. Same emphasis in terms of the triumph of our blessed Lord Jesus Christ. This footstool imagery underscores the reality that Christ is victor, Christ is triumphant, Christ most high will ultimately win.

In Ephesians 1.20, which he worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places. far above all principality and power and might and dominion and every name that is named, not only in this age, but also in that which is to come. And he put all things under his feet and gave him to be had over all things to the church, which is his body, the fullness of him who fills all in all. Now brethren, most likely this imagery also reflects another piece of scripture. So does what we find in terms of a vivid description of the triumph of the Messiah in Psalm 110 verses 5 to 7.

Specifically, notice what it says in verse six. He shall judge among the nations. He shall fill the places with dead bodies. He shall execute the heads of many countries.

Most likely, this, along with the imagery of the footstool, is reminiscent of the promise made in the garden at Genesis 3.15. I will put enmity between you and the woman and between your seed and her seed. He shall, what? bruise your head. He shall crush your head.

He shall execute judgment on your head. Now, in the midst of it, you shall bruise his heel. Through the suffering and the death, ultimately, of our Lord Jesus Christ, he gains triumph and victory over the power of darkness. So this illusion runs through scripture, and instead of going, ooh, that's icky, I can't believe that God would actually suggest that Christ is gonna dash his enemies into pieces.

The faithful of Christ love that concept. Not because they're barbaric, not because they're sadistic, not because they don't have some, you know, well-adjusted idea of justice, but rather for the opposite. We have been remade anew in the image of our blessed God. We have been saved by grace through faith.

And now we image God in terms of a longing for justice and righteousness. The apostle speaks to that in 2 Thessalonians 1. He says it's right with God to repay with tribulation those who afflict you. In the book of Revelation at chapter 6, you see the souls under the altar crying out, how long, O Lord, until you avenge our blood?

And in Revelation 19 at the judgment or after the judgment of the great harlot, she's cast into the lake of fire. What does heaven do? Does heaven lecture God on how harsh he is? Does heaven lecture Christ on how unjust he is?

No, in Revelation 19, there is a four-fold hallelujah to God Most High for casting down the great whore into the lake of fire. This is a concept that runs from Genesis to Revelation, again. I am not suggesting we take up arms. Again, I am not suggesting we go out, strap on a C4 vest, walk into a crowded mass of people and say, we'll see you on the other side.

That is absolutely positively not the case. The weapons of our warfare are not carnal, but they are mighty for the pulling down of strongholds. And those weapons that the church avails herself of is prayer and preaching. But with reference to our Messiah, with reference to our Savior, with reference to our Lord Christ.

The Apostle, again, in 2 Thessalonians, says that he will come in the glory of his Father with all of his holy angels, taking vengeance on them who knew not God and on those who do not obey the gospel. If Paul is able to see that as a positive, if Paul is able to extol that as a good, then those of us saved by grace ought to be able to do the same thing. David uses the language of his day to underscore that his greater son is going to be the triumphant king, the conquering Messiah. Notice back in Psalm 110, you have his enthronement in verse one, and then you have his government in verses two and three.

Government Over His Enemies

The government over his enemies, in verse 2. The Lord shall send the rod of your strength out of Zion. Rule in the midst of your enemies. You can turn back to Psalm 2.

Same sort of situation that we find there. Psalm 2, you have the mutiny of man. Psalm 2, you have the kings of the earth, you have the nations raging, you have the peoples plotting of anything, you have mutiny against Yahweh and against His Christ. So what is the response?

The response is that the Father sets His King on His holy hill of Zion, verse 6. And then in verse 7, I will declare the decree. The Lord has said to me, you are my son. Today I have begotten you.

Ask of me and I will give you the nations for your inheritance and the ends of the earth for your possession. Again, brethren, you can't miss this reference in the Great Commission. Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit. Why can or why does Jesus say this?

Because God most high, the Father has conferred upon him authority over the nations. He has given them to him and thus Christ sends forth his church to disciple them. And then notice in verse nine, you shall break them with a rod of iron, you shall dash them to pieces like a potter's vessel. Davis comments on Psalm 2.

He says the appointed king, verse 7, with worldwide sway, verse 8, to be established in overwhelming force, verse 9. That is the decree that is controlling history. Again, when we walk by sight, we don't see it. When we walk by faith, we understand it.

That's why it is imperative for the people of God in times of tumult to be in the word of God. It's the word of God that communicates to us the various things that we need by way of encouragement, by way of stirring us up to prayer, by way of stirring us up to faithfulness in the light of a faithless time. So do not neglect scripture in the midst of whatever it is you're going through, because it's the word of truth that affords that comfort. Back in Psalm 110, we have his rule over his enemies in verse two, and then

Government Over His People

his rule over his people in verse three. Your people shall be volunteers in the day of your power. In the beauties of holiness from the womb of the morning, you have the due of your youth. I think this is reminiscent of Judges 5.2, the song of Deborah.

When leaders lead in Israel, when the people willingly offer themselves, bless the Lord. In other words, under the Lord's leadership, the people of God step up. Under the Lord's leadership, the people of God are volunteers in the day of His power. He doesn't have to draft us, He doesn't have to extort us, He doesn't have to coerce us, He doesn't have to beg us.

We are the blood-bought children of God, owned by the Holy Spirit of God, and therefore it is our joy and our delight to engage in the service of God. And I believe that that's what He means in verse 3. Your people shall be volunteers in the day of your power. As well, God is sovereign over the hearts of men.

He is able to make men willing in the day of His power. It speaks to His sovereign grace. It speaks to the efficacy of the power of the Spirit. It speaks to His ability to overcome His enemies, not with that potter's or with that rod of iron, but rather with the grace of the word spoken.

But then that last clause in verse 3 is a bit difficult. In the beauties of holiness, from the womb of the morning, you have the due of your youth. Some suggest that it underscores the multitude of Christ's people. Calvin takes it this way.

David extols the divine favor displayed in increasing the number of Christ's people. And hence, in consequence of their extraordinary increase, he compares the youth or race which would be born to him as to the due. The other interpretation goes along with the Greek Septuagint. That's the Greek translation of the Old Testament Scriptures.

They see it as the eternal relation of origin between the Son and the Father. It goes this way, with thee is dominion in the day of thy power, in the splendors of thy saints. I have begotten thee from the womb before the morning. And I think when we compare it with Psalm 2, 7, I suggest that that is an excellent way to understand what is in view here.

It is highlighting what John highlights in the prologue. In the beginning was the Word, and the Word was with God, and the Word was God. This Messiah to come, this one who is king, this one who is priest, this one who will be triumphant, shares or rather has the essential deity or divinity of God Most High.

The Priesthood of Messiah

Now notice in the second place, the priesthood of Messiah. Remember that the kings in Old Covenant Israel didn't function as priests. Remember that instance where Samuel tells Saul, I want you to wait here and don't do anything. Saul gets impatient.

So Saul says, well, I'm gonna go ahead and offer up a sacrifice. This is in 1 Samuel chapter 13. When Samuel gets back, Samuel doesn't commend him. Samuel doesn't say, good on you.

Saul, that was wise. No, he rebukes him and he announces at that point that no longer would Saul be or no longer would the kingdom reside in Saul's family. It's that place where it is announced that ultimately the king or the crown would pass from Saul to the Davidic dynasty. So Saul arrogates to himself this privilege of offering sacrifice.

He is condemned by Samuel. But with reference to Messiah, as we saw in Westminster's Shorter Catechism, he executes the office of prophet, priest, and king. Here Christ is not only king, but he's also priest.

The Oath and Order of Melchizedek

Notice in verse 4, the Lord has sworn and will not relent, you are a priest forever according to the order of Melchizedek. Now this swearing is indicative of the reality that whatever this priest does will most surely come to pass. When we look to the book of Hebrews, specifically chapters 6 and 7, we see the apostle make much of Melchizedek and the Lord Jesus Christ. In Hebrews 7 at verses 20 and 21, it says, And inasmuch as he was not made a priest without an oath, for they have become priests without an oath, but he with an oath by him who said.

And notice again in our text, the Lord has sworn and will not relent. See, when it comes to the salvation of his people, when it comes to the destruction of his enemies, that's not up for grabs. That's not something that it may go one way or the other. There's an election coming up, a federal election.

It may go one way or the other. We certainly don't know. We might have some idea. We might make our projections.

We certainly offer up our prayers in terms of what we would desire, but we don't know. It could go either way. But when it comes to the priestly office of our Lord Jesus Christ, not only that He is constituted as priest, but that He actually engages in the function of a priest, it's not left to chance. It's not left to be arbitrary.

It's not left ultimately up to us whether this will come to pass or not. Christ as priest does what priest is supposed to do in order for the salvation of His people. The commitment of God is at play. Notice, the Lord has sworn and will not relent.

John Gill says, 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. And of this the Lord never repented, as He never does of any of His acts of grace. In other words, brethren, we can be content that God's will will be done. God's will will be done.

When we turn to Revelation 5 and 7, we have a great multitude that no man can number. When we ponder this now, we might think, How's it ever gonna work out? How's he ever gonna connect the dots? How is it gonna be the case that from every tribe and every tongue and every people and every nation, there will be amassed this great church triumphant?

It may be perplexing to us, but it's not to God. God has decreed, God has sworn with an oath, God has appointed Jesus as Messiah, as priest, in order to engage in a priesthood similar to Melchizedek, in order to save His people from their sins. Now,

Why Melchizedek, Not Aaron

why does David, and why does Paul in Hebrews compare Jesus to Melchizedek? Well, the point is, is that Jesus was from the tribe of Judah. No priest came from the tribe of Judah. You had to come from the tribe of Levi.

You had to be connected to Aaron. You had to be of that stripe, that sort of pedigree in order to function or in order to serve in that capacity of priesthood. And so that link between Melchizedek and Jesus is made by the apostle according to David in Psalm 110 at verse 4, which reflects that character back in Genesis 14, who was both a king, king of Salem, and a priest of the Most High God. So Melchizedek functions typologically concerning our Lord Jesus Christ.

Some suggest that Melchizedek was our Lord Jesus Christ, in his pre-incarnate state. I do not take that particular position. I believe he was the king of Salem that was also a priest of the Most High, and that is where the typological nature was. He points forward to one that would come from the Father, one that would come from the Most High, one that would combine the offices of both king and priest in his own earthly ministry.

And we see, with reference to this, that branch metaphor that's applied to Christ in Zechariah 6. Zechariah 6, verses 12 to 13. It says, Behold, the man whose name is the branch. From his place he shall branch out and he shall build the temple of the Lord.

Yes, he shall build the temple of the Lord. He shall bear the glory and shall sit and rule on his throne. So he shall be a priest on his throne and the council of peace shall be between them both. Notice that he shall be a priest on his throne.

Who do you think Zechariah is talking about? The same one that David is talking about in Psalm 110, four. The same one that the apostle expounds specifically in Hebrews chapter seven. He's not from the tribe of Levi.

He is not connected to the Aaronic priesthood, but rather his priesthood is of the order of Melchizedek. That Melchizedek from Genesis 14, who was both king of Salem and priest of the Most High. Now in terms of the practical significance, A.W. Pink has a wonderful statement concerning this in his commentary on Hebrews 5.

He says this, Jesus is a priest with royal authority and a king with priestly tenderness. Isn't that wonderful? Isn't that awesome? Isn't that glorious?

He is a priest with royal authority and a king with priestly tenderness. Everything that a sinner needs in our Lord Jesus Christ is available in our Lord Jesus Christ. We need his compassion. We need his kindness.

We need his mercy. We need his love. In fact, the confession of faith in the catechism reflect on why do we need Jesus as a king? Well, we need him to rule over us.

We need him to command us. We need him to protect us and to defend us. Why do we need Jesus as a priest? Because we need one who is a mediator between us and the Father.

We need one who offers himself up and sacrifice in order to save us from our sins. Why do we need Jesus as a prophet? The catechisms are clear because we're ignorant and we need the voice of God most high and Christ brings that as a prophet. He brings mediation as a priest and he brings his rule and authority over us as a king.

It is most blessed that our Savior is King and Priest and Prophet.

The Triumph of Messiah

Now notice thirdly and finally the triumph of Messiah in verses 5 to 7 in Psalm 110. He underscores or reiterates or repeats the reality of his position of universal government. Notice in verse 5a, the Lord is at your right hand. The Lord is at your right hand.

So just before he expounds on the triumph, he expounds on the victory, he reminds us that he's in the position of advantage in order to be able to carry it out. I might say, I want to go conquer this particular nation, but I don't have the resources to do it. I might have the desire, but if I don't have the power or the capability, that desire might be nice, but it doesn't do anybody any good. So not only does Christ have the desire, speaking in the manner of men, Not only does Christ actually carry out or execute His vengeance, but He's at the position of authority in order to be able to do so.

So verse 5a, the Lord is at your right hand. Now notice the extent of His judgment. Verses 5b and 6. It says, He shall execute kings in the day of His wrath.

The margin says, He will break kings in pieces. Again, we have this concept of gentle Jesus, meek and mild. And that's not necessarily wrong, but it's not necessarily the whole answer. In Revelation 6, the persons under the judgment of God Most High call upon the mountains, call upon the hills, call upon the rocks to fall on them and to hide them from the wrath of what?

The wrath of the Lamb. So the Lamb of God who takes away the sin of the world is also the Lamb who executes judgment on those who continually rebel against His reign. And so the Messiah shall shatter in pieces the kings in the day of His wrath. Notice verse 6, He shall judge among the nations.

That is one of the future sort of things that Christ is still engaged with. John chapter 5, he says, judgment has been given to me. Acts chapter 17, verse 31, the Apostle Paul tells us that God judges the world by the man whom he has ordained. And he has given proof of this by having raised Jesus from the dead.

The resurrection of the dead not only speaks encouragement and comfort and blessing to the people of God, but again, it should speak terror to the non-people of God. That empty tomb not only publishes grace and mercy and a gospel that saves, but it publishes the reality that Christ will be the one who judges the living and the dead. Notice, the Messiah shall fill the places with dead bodies. He shall fill the places with dead bodies.

And then notice, he shall execute the heads of many countries. Turn over to Isaiah 63. This is just those or a couple of places that speak this way concerning Messiah. Isaiah chapter 63, specifically at verses one to six.

I feel as you're turning, I must qualify once again. I am not advocating that the people of God go out and engage in violence. I'm not advocating that the people of God strap on C4 vests and go and tell people, see you on the other side. I am not suggesting that at all.

But what I am underscoring or highlighting is that Christ, when He comes again, it will be to bless His people, to bring them into that blessed eternal state wherein we will be with Father, Son, and Spirit. But there'll also be a casting off of the enemies of Christ. There will be a destruction of those who know not God and those who do not obey the gospel. Look at Isaiah 63, verse one.

Who is this who comes from Edom with dyed garments from Bozrah, this one who is glorious in his apparel, traveling in the greatness of his strength? I who speak in righteousness, mighty to save. Why is your apparel red and your garments like one who treads in the winepress? I have trodden the winepress alone, and from the peoples no one was with me.

For I have trodden them in my anger and trampled them in my fury. Their blood is sprinkled upon my garments, and I have stained all my robes. For the day of vengeance is in my heart, and the year of my redeemed has come. I looked, but there was no one to help, and I wondered that there was no one to uphold.

Therefore, my own arm brought salvation for me. and my own fury it sustained me. I have trodden down the peoples in my anger, made them drunk in my fury, and brought down their strength to the earth." You see that kind of imagery used or employed by the Apostle John in the book of Revelation. The same language, treading the winepress of the wrath and fury of Almighty God. Brethren, instead of us going, oh, that's too horrendous to ever think about, as the apostle says in 2 Corinthians, knowing therefore the terror of the Lord, what do we do?

We persuade men, if we actually believe the Bible, that God not only saves sinners, but he's going to execute this kind of vengeance upon his enemies, Shouldn't that impel us in terms of the evangelistic enterprise? Shouldn't that impel us in terms of missions? Shouldn't that impel us in terms of planting churches such that the enemies of Christ Most High can believe the gospel and be saved? And instead of being dashed down, instead of being shattered by that rod of iron, they come to submit to His rule, to His government, confessing Him as Lord and Savior.

Perhaps it is this vacancy in our theology, in terms of the judgment of God, that gives us no immediacy in terms of evangelism. Perhaps we have bought into the idea that God is only ever love, that there is no righteous judgment, there is no execution of justice, there is nothing like that. Brethren, if that is the case, we won't say with Paul, knowing therefore the terror of the Lord, we persuade man. Several weeks ago in our reading in the book of Exodus, I quoted Dale Ralph Davis.

You've probably heard this several times because it's one of my favorite quotes outside of the Bible. But he speaks concerning Jesus in terms of Psalm 110, verses 5 and 6. I don't think that's exactly the comment. I think the comment is from Joshua.

But he says, the popular image of Jesus is that he is not only kind and tender, but also soft and prissy, as though Jesus comes to us reeking of hand cream. Such a Jesus can hardly steal the soul that is gaily assaulted by the enemy. We need to learn the catechism of Psalm 24. Question, who is the king of glory?

Answer, Yahweh, strong and mighty. Yahweh, mighty in battle. We must catch the vision of the faithful and true sitting on the white horse, the one who judges and makes war in righteousness. Revelation 19, 11-16.

No mild God or soft Jesus can give his people hope. It is only as we know the warrior of Israel who fights for us and sometimes without us that we have hope of triumphing in the muck of life. Brethren, again, I'm not making this up. The Old Testament is riddled with this imagery, as is the New Testament.

Dorothy Sayers was an English novelist and poet from 1893 to 1957. Listen to her perceptive words. That is no joke, brethren. We have tamed the Lion of Judah.

We have domesticated Him. We have put Him on a shelf and have neglected the reality that the Lord is at your right hand. He shall execute kings in the day of His wrath. He shall judge among the nations.

He shall fill the places with dead bodies. He shall execute the heads of many countries. And then the psalm ends again on a note of triumph. Verse 7, he shall drink of the brook by the wayside, therefore he shall lift up the head.

What does a king do? What does a warrior do? What does a battle-hardened soldier do when he's done dispatching the enemy? He drinks water.

Remember Samson at jawbone height. Remember Samson betrayed by the tribe of Judah. Samson sold out by the very persons that he had engaged in salvation for. Judah turns over Samson into the hands of the Philistines.

Samson takes the jawbone of an ass and he kills a thousand Philistines. You know what Samson then wants? He wants water. He prays to God Most High, and he sounds almost arrogant, but God doesn't take it that way.

He says, I've killed these men, I've dispatched the enemies, shall I now die for a lack of water? God doesn't say, you arrogant wretch. God gives him an abundance of water. So when we see in verse 7, we see the returning king, the returning general, the battle-hardened man, he shall drink of the brook by the wayside, therefore, notice, he shall lift up the head.

How is he able to do that? Because the heads of many countries have been shattered to pieces under his rule, under his reign, and under his government. Christ is triumphant. This king priest will not fail.

He will competently carry out his duties, and he will indeed bring his blessed people unto fruition in terms of salvation, or rather, location in the heavenly Jerusalem, but he will damn his enemies into everlasting fire.

Application

In terms of some practical observations, and then we close.

Persecution of Christ's People

In the first place, while the triumph of the king is most conspicuous in the psalm, we also ought to appreciate the persecution of Christ's people is in the psalm. Notice, the Lord said to my Lord, sit at my right hand till I make your enemies your footstool. So in the midst of the reign of the Messiah, he still has his enemies. And those who identify with Messiah by grace, through faith, will also suffer persecution.

That's what the text is telling us. There will be hardship. He doesn't immediately ascend on high and then come in glory and in power. There's already been a couple thousand years.

How many more years? I don't know. We just need to wait and see. We need to patiently look forward to it.

We need to have the confident expectation that it's going to actualize and that when he comes, he will be triumphant. But from the ascension to the consummation, there is not only a protracted period where Christ reigns, but also a period wherein he subdues his enemies. Hence, there will be enemies to oppose the church. It's similar to Matthew 16.

I will build my church and the gates of Hades shall not prevail against it. There's a promise of triumph, a promise of victory. I will build my church. But there's also a promise that the gates of Hades shall try to oppose it.

So we're not going to go unmolested or unaffected in this present evil age, even though Messiah isn't thrown at the right hand of the Father. It's just not the way it's going to be. There's going to be hardship. There's going to be difficulty.

And as Calvin says, at the same time, he intimates that the kingdom of Christ would never enjoy tranquility until he had conquered his numerous and formidable enemies. So until that last enemy is defeated, 1 Corinthians 15, death, there's going to be these assaults against his kingdom.

Encouragement for Christ's People

Secondly, the encouragement for Christ's people. Now, when we want encouragement from the Psalms, not only the Psalms, but when we want encouragement in terms of the Psalms, Spurgeon is a good guide here. commenting on Psalm 110. He says, all nations shall feel his power and either yield to it joyfully or be crushed before it. He goes on to say, the monarch of the greatest nation shall not be able to escape the sword of the Lord, nor shall that dread spiritual prince who rules over the children of disobedience be able to escape without a deadly wound.

Pope and priest must fall with Muhammad and other deceivers who are now heads of the people. Jesus must reign and they must perish. Again, brethren, these aren't psychos. These aren't sociopaths.

These are biblical commentators that suck the sweetness out of the Psalms, not only in terms of the salvation of God's elect, but the subjugation of God's enemies through his manifested power. Matthew Henry said, Christ sitting at the right hand of God speaks as much terror to his enemies as happiness to his people. Again, this is a vision that the Church of God would do well to have.

Total Subjugation of Christ's Enemies

Thirdly, in terms of Psalm 110, we see the total subjugation of Christ's enemies. When we see that, 1 Corinthians 15 20. "'he must reign till all of his enemies "'are made his footstool.' "'Calvin again said, "'As a shepherd is gentle towards his flock, "'but fierce and formidable towards wolves and thieves, "'in like manner Christ is kind and gentle "'towards those who commit themselves to his care. "'While they who willfully and obstinately reject his yoke "'shall feel with what awful and terrible power he is armed.'" I say this, brethren, to bring encouragement.

I say this, brethren, to steal our hearts. I bring Psalm 110 for that expressed purpose. We live in tumultuous times. We live in chaotic times.

We live in times that are very difficult to navigate if we are not walking by faith in the Son of God who loved us and who gave himself for us and who has assured us of his triumph, of his victory, of his eternal reign. And in terms of the gospel, we should turn back to Psalm 2 to end on that high note, that invitation by David to the nations of the earth to behold and see that the Lord God Most High is good. Notice in Psalm 2, you not only have the rage of the nations, verses one to three, you have the response of Yahweh in verses four to six, you have the revelation of the decree in verses seven to nine, It ends finally on the response of the wise in verses 10 to 12. Notice, now, therefore, be wise, O kings, be instructed, you judges of the earth.

See, David doesn't say, well, I want those Amorites and those Hittites and those Hivites and those Philistines to continue with their pagan gods. Now David's an evangelist. David is a missionary. David has a heart for sinners.

David says, come and behold Israel's God. He tells the surrounding nations to be wise, O kings, be instructed, you judges of the earth. Now we extrapolate from that, not only the kings and the judges, but the ones they rule over, the ones they judge. In other words, every single one of us need to come to grips with what David says here.

Notice in verse 11, serve the Lord with fear and rejoice with trembling. Isn't that a blessed concept? We can serve the Lord with fear and rejoice with trembling. I'm sure I've said it before.

When I was a little kid, I remember the Laura Ingalls Wilder sort of series of books, and once in a while you would hear them refer to each other as God-fearing Christians. As a little guy, I never could possibly conceive how there was happiness in fearing God. That's because I didn't understand the fear of God. The fear of God biblically isn't to run from Him, it is to run to Him.

It is to understand His glory. It is to understand His majesty. It is to give Him that reverence. It is to give Him that honor that is His due.

That's what it means to fear the Lord. And notice, rejoice with trembling. Verse 12, kiss the son lest he be angry and you perish in the way when his wrath is kindled but a little. Now notice, blessed are all those who put their trust in him.

Verse 12, there's a command, kiss the son. There is an argument, lest he be angry and you perish in the way when his wrath is kindled but a little. And then it ends with a benediction. Blessed are all those who put their trust in him.

If you are not a believer in the Lord Jesus Christ, blessed are you when you do so. Blessed are those sons and daughters of God Almighty who are washed in the precious blood, who have the Holy Spirit, who are heaven bound, who are destined for glory because of the goodness and the mercy and the graciousness of our King, our priest, our prophet, that blessed mediator of the new covenant, even Jesus Christ, our Lord. For those of you who have not tasted and seen that the Lord is good, I bid you to do so. Listen to David.

Blessed are all those who put their trust in Him. Let us pray.

Closing Prayer

Father, thank you so much that Christ is at the right hand of the Father. Thank you so much that He will come again in glory to judge the living and the dead. Thank you that He will not be thwarted, that He will not be frustrated, that He will not be stopped, that His kingdom will come. that His glory will be had, that the nations of the earth will be judged, and that His people will be brought into that blessed rest in the heavenly Jerusalem, and those enemies cast off into the lake of fire. God, we pray that more and more of the enemies would come to know Jesus as Lord and Savior.

We pray that you would give us that impetus, knowing, therefore, the fear of the Lord, or the terror of the Lord. Help us to persuade men. And God bless the preaching of the gospel throughout this land. We know, again, these are difficult days.

These are divided days. These are tumultuous, tumultuous days. And certainly the answer is to be found. in the Prince of Peace, in that one who is altogether lovely and chief among 10,000. Go with us now, we pray, and bless us in this coming week, and help us to be faithful unto you.

And we ask through Jesus Christ our Lord, amen. We'll close with a brief time of meditation.

Scripture References

• Genesis 3:15; 14
• Joshua 10
• Judges 5:2
• 1 Samuel 13
• 1 Kings 5:3
• Psalms 2; 2:6; 2:7; 2:9; 2:11; 2:12; 47:3; 110
• Isaiah 63:1-6
• Zechariah 6:12-13
• Matthew 16:18; 28:18-20
• Luke 18
• John 1:1; 5:22
• Acts 2:34-36; 17:31
• 1 Corinthians 15:22; 15:23; 15:25; 15:26
• 2 Corinthians 5:11
• Ephesians 1:20
• 2 Thessalonians 1:7-8
• Hebrews 5:5-6; 7:20-21
• Revelation 5; 6; 7; 19; 19:11-16