(2) Send.--The verb should be here rendered stretch, as in Genesis 22:10; Genesis 48:14, and frequently of stretching out the hand, often with hostile intent. The poet here speaks in his own person, addressing the King, to whom the oracle has just been announced.
Rod of thy strength--i.e., the sceptre, which is the emblem of royal power and sway. (See Jeremiah 48:17.) The word "staff" is different from that rendered "rod," in Psalm 2:9; and the image is not, as there, necessarily of a weapon of destruction, but only of kingly rule, as in Psalm 45:6.
Rule thou . . .--It is better to take these words as a quotation, and understand them as spoken of Jehovah. In the picture before us the Divine King seats the earthly monarch by His side, and taking his sceptre from his hand, stretches it in token of the wide empire he is to administer from Zion, where they sit enthroned, over the surrounding nations, and bids him assume the offered sway, in spite of the foes that surround him at present. The expression "in the midst," instead of "over," implies the condition under which the sovereignty was to be assumed, as also does the rest of the psalm, proceeding to describe the wars by which ultimate triumph over the hostile tribes would be secured.
Verse 2. - The Lord shall send the rod of thy strength out of Zion. "The rod of thy strength," or "thy strong scepter," is the same thing as "thy ruling power" (see Jeremiah 48:17; Ezekiel 19:11). The ruling power of Messiah was to go forth from Jerusalem (Acts 1:4-8; Acts 2:1-4). Rule thou in the midst of thine enemies. Ac cording to Professor Cheyne, these are the words of Jehovah - a continuation of the address in ver. 1; but they are more gene rally regarded as the words of the writer of the psalm, i.e., according to our exegesis, of David. He calls on the Messiah to take his power and reign.
110:1-7 Christ's kingdom. - Glorious things are here spoken of Christ. Not only he should be superior to all the kings of the earth, but he then existed in glory as the eternal Son of God. Sitting is a resting posture: after services and sufferings, to give law, to give judgment. It is a remaining posture: he sits like a king for ever. All his enemies are now in a chain, but not yet made his footstool. And his kingdom, being set up, shall be kept up in the world, in despite of all the powers of darkness. Christ's people are a willing people. The power of the Spirit, going with the power of the world, to the people of Christs, is effectual to make them willing. They shall attend him in the beautiful attire of holiness; which becomes his house for ever. And he shall have many devoted to him. The dew of our youth, even in the morning of our days, ought to be consecrated to our Lord Jesus. Christ shall not only be a King, but a Priest. He is God's Minister to us, and our Advocate with the Father, and so is the Mediator between God and man. He is a Priest of the order of Melchizedek, which was before that of Aaron, and on many accounts superior to it, and a more lively representation of Christ's priesthood. Christ's sitting at the right hand of God, speaks as much terror to his enemies as happiness to his people. The effect of this victory shall be the utter ruin of his enemies. We have here the Redeemer saving his friends, and comforting them. He shall be humbled; he shall drink of the brook in the way. The wrath of God, running in the curse of the law, may be considered as the brook in the way of his undertaking. Christ drank of the waters of affliction in his way to the throne of glory. But he shall be exalted. What then are we? Has the gospel of Christ been to us the power of God unto salvation? Has his kingdom been set up in our hearts? Are we his willing subjects? Once we knew not our need of his salvation, and we were not willing that he should reign over us. Are we willing to give up every sin, to turn from a wicked, insnaring world, and rely only on his merits and mercy, to have him for our Prophet, Priest, and King? and do we desire to be holy? To those who are thus changed, the Saviour's sacrifice, intercession, and blessing belong.
The Lord shall send the rod of thy strength out of Zion,.... His royal and powerful sceptre, called the sceptre of righteousness, Psalm 45:6 and is no other than the Gospel, the power of God unto salvation; and which is mighty through him, for the reducing souls to the obedience of Christ; when it comes with power, and works effectually. This was first preached in Zion, or Jerusalem, and went out from thence into all parts of the world; the first ministers of it had their commission there, and were sent from thence to publish it all over the world; see Isaiah 2:3, by means of which the kingdom of Christ was set up and spread in the world; with this rod and sceptre in his hand, he went forth with his ministers, conquering and to conquer, Revelation 6:2. The Jews (r) own this rod to be a rod in the hand of the Messiah, which they seem to understand literally; and have a fabulous notion of its being the same that Jacob, Judah, Moses, Aaron, David, and so every king of Judah, had, down to the destruction of the temple: the Targum in the king's Bible is,
"the Word of the Lord shall send, &c.''
the essential Word.
Rule thou in the midst of thine enemies; or, "thou shalt rule", as the Targum and Arabic version; in the hearts of those who, in their unregenerate state, are enemies: but the arrows of his word being sharp in them, they are brought to submit to him; the everlasting doors are caused to open; he enters in, takes possession of their hearts, and rules there. Or this may be understood of his church in the world, which is his kingdom, and lies surrounded with enemies on all hands; but, in spite of them, and all their opposition, he will support his kingdom and interest.
(r) Jelammedenu apud Yalkut in oc. Bemidbar Rabba, fol. 224. 1. Vid. Bereshit Rabba, fol. 75. 1.
Rod of thy strength--i.e., the sceptre, which is the emblem of royal power and sway. (See Jeremiah 48:17.) The word "staff" is different from that rendered "rod," in Psalm 2:9; and the image is not, as there, necessarily of a weapon of destruction, but only of kingly rule, as in Psalm 45:6.
Rule thou . . .--It is better to take these words as a quotation, and understand them as spoken of Jehovah. In the picture before us the Divine King seats the earthly monarch by His side, and taking his sceptre from his hand, stretches it in token of the wide empire he is to administer from Zion, where they sit enthroned, over the surrounding nations, and bids him assume the offered sway, in spite of the foes that surround him at present. The expression "in the midst," instead of "over," implies the condition under which the sovereignty was to be assumed, as also does the rest of the psalm, proceeding to describe the wars by which ultimate triumph over the hostile tribes would be secured.
"the Word of the Lord shall send, &c.''
the essential Word.
Rule thou in the midst of thine enemies; or, "thou shalt rule", as the Targum and Arabic version; in the hearts of those who, in their unregenerate state, are enemies: but the arrows of his word being sharp in them, they are brought to submit to him; the everlasting doors are caused to open; he enters in, takes possession of their hearts, and rules there. Or this may be understood of his church in the world, which is his kingdom, and lies surrounded with enemies on all hands; but, in spite of them, and all their opposition, he will support his kingdom and interest.
(r) Jelammedenu apud Yalkut in oc. Bemidbar Rabba, fol. 224. 1. Vid. Bereshit Rabba, fol. 75. 1.