Psalm 110:2

The LORD shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(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.

Benson Commentary

Psalm 110:2. The Lord shall send — Or, send forth, the rod of thy strength —

Thy strong or powerful rod: that is, thy sceptre or kingly power, Isaiah 10:24; Jeremiah 48:17. But then, as the kingdom of Christ is not carnal, or of this world, John 18:36, but spiritual; so this rod or sceptre is nothing else but his word or gospel, published by himself, or by his apostles and ministers, and accompanied with his Spirit, by which the Messiah set up and established his kingdom: see Isaiah 2:3; Isaiah 11:4; Micah 4:2; 2 Corinthians 10:4; 2 Thessalonians 2:8. Hence this gospel is called the word of the kingdom, Matthew 13:19; and the power of God, Romans 1:16. David, having spoken of the Messiah, Psalm 110:1, in this verse addresses his speech to him. Out of Zion — From Jerusalem, which is frequently understood by the name of Zion. Here the kingdom of the Messiah was to be first established, according to the predictions of the prophets, and from hence the rod of his strength, the gospel word, was to be sent forth into all the parts and kingdoms of the world, to bring in the Gentiles, which also the prophets had foretold, as Isaiah 2:3, and in divers of the foregoing Psalms, as has been already frequently observed and proved. Rule thou in the midst of thine enemies — Or, Thou shalt rule, the imperative being put for the future, as is often the case elsewhere. Christ rules partly by his grace, converting some, and setting up his kingdom in their hearts, that kingdom which is righteousness, peace, and joy in the Holy Ghost; and partly by his powerful providence, whereby he defends his church and people, and subdues and punishes all their adversaries; in the midst of whom he is here said to rule, to signify that, though they should do what in them lay to oppose his kingdom, they should not be able to hinder the erection and establishment of it, but should bring ruin upon themselves by opposing it.

Matthew Henry's Concise Commentary

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.

Barnes' Notes on the Bible

The Lord shall send the rod of thy strength out of Zion - The scepter of thy power; that with which thou shalt rule. It will be given to thee by Yahweh; and it will be given to thee, as it were, "out of Zion;" that is, as proceeding from the church, and as derived from that. It will be an appointment connected with the church, and will be "as if" the church had conferred it on thee. The idea is, that the Messiah would receive, as it were, his designation, authority, commission, power from the church. He would spring from it Isaiah 11:1; would act for it; would do what was needful for its good; would wield the power which properly belongs to the church on the earth. Compare the notes at Psalm 2:9.

Rule thou in the midst of thine enemies - Set up thy power over them, and reign in them. This is a commission to set up a kingdom "in the very midst" of those who were his enemies; in the hearts of those who had been and were rebellious. His kingdom is set up not by destroying them, but by "subduing" them so that they become his willing servants. They yield to him, and he rules over them. It is not here a commission to cut them off, but one much more difficult of execution - to make them his friends, and to dispose them to submit to his authority. Mere "power" may crush people; it requires more than that to make rebels willingly submissive, and to dispose them voluntarily to obey.

Jamieson-Fausset-Brown Bible Commentary

2. the rod of thy strength—the rod of correction (Isa 9:4; 10:15; Jer 48:12), by which Thy strength will be known. This is His Word of truth (Isa 2:3; 11:4), converting some and confounding others (compare 2Th 2:8).

out of Zion—or, the Church, in which God dwells by His Spirit, as once by a visible symbol in the tabernacle on Zion (compare Ps 2:6).

rule thou, &c.—over enemies now conquered.

in the midst—once set upon, as by ferocious beasts (Ps 22:16), now humbly, though reluctantly, confessed as Lord (Php 2:10, 11).

Matthew Poole's Commentary

Send; or, send forth, into the world. The rod of thy strength; thy strong or powerful rod, by a usual Hebraism. And the rod is put for his sceptre, or kingly power, as it is Isaiah 10:24 Jeremiah 48:17 Ezekiel 7:10,11 19:11,12. But as the kingdom of Christ is not carnal, or of this world, John 18:36, but spiritual; so this rod or sceptre is nothing else but his word published by himself, or by his apostles and ministers, and accompanied with his Spirit, by which the Messias did his great exploits, and set up and established his kingdom, converting some of his enemies, and confounding and destroying others of them, by that same instrument, as is manifest by comparing Isaiah 2:3 11:4 Micah 4:2 2 Corinthians 10:4 2 Thessalonians 2:8. Hence this word is called the word of the kingdom, Matthew 13:19, and the power of God, Romans 1:16. David having spoken of the Messias, Psalm 110:1, now turneth his speech to him. Out of Zion; from Jerusalem, which is frequently understood by the name of Zion, which was an eminent and venerable part of it, as Psalm 48:13 87:2 102:13,16, &c.; where the sceptre of the Messias was first to be established according to the predictions of the prophets, Psalm 2:6,8 48:3 Isaiah 2:3, &c.; to which the event exactly answered, Luke 24:47 Acts 1:4 2:1,2, &c.; and from whence it was to be sent forth into all the parts and kingdoms of the world, to bring in the Gentiles, which also the prophets had foretold, as Isaiah 2:3, and in divers of the foregoing Psalms, as hath been already frequently observed and proved.

Rule thou; thou shalt rule; the imperative being here put for the future, as it is Genesis 12:12 Psalm 37:27, and oft elsewhere. For this is not a command, but a prediction or a promise that he shall rule; which he doth partly by his grace, converting some, and so ruling their hearts by his word and Spirit, and subduing their lusts in them, and their external enemies for them; and partly by his powerful providence, whereby he defends his church and people, and subdues and punisheth all their adversaries.

In the midst of thine enemies; who shall see it, and do what they can to oppose thy dominion, but shall never be able to hinder it, but shall split themselves against it.

Gill's Exposition of the Entire Bible

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.

Geneva Study Bible

The LORD shall send the rod of thy strength out of {b} Zion: rule thou in the midst of thine enemies.

(b) And then it will stretch through all the world: and this power chiefly stands in the preaching of his word.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

2. The sceptre of thy strength shall Jehovah stretch forth (or, send forth) out of Zion] The poet speaks, expanding the oracle. The rod or sceptre is the symbol of authority and power, the instrument of chastisement. (Cp. Isaiah 10:24; Isaiah 10:26; and Psalm 2:9, though the Heb. word there is different.) Jehovah wields it on the king’s behalf. “He giveth strength unto his king” (1 Samuel 2:10). For the phrase rod of thy strength, cp. Jeremiah 48:17; Ezekiel 19:12; Ezekiel 19:14.

out of Zion] The capital of the new kingdom. Cp. Psalm 2:6.

rule thou in the midst of thine enemies] Supply saying before this clause. Jehovah speaks. The command is virtually a promise. Though enemies surround the king on every side, he is fearlessly to assume his sovereignty, and victoriously to exercise it. The word for ‘rule’ is used of Solomon in 1 Kings 4:24; cp. also Numbers 24:19; Psalm 72:8 (A.V. have dominion).

Pulpit Commentary

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. Psalm 110:2

Keil and Delitzsch Biblical Commentary on the Old Testament

In Psalm 20:1-9 and Psalm 21:1-13 we see at once in the openings that what we have before us is the language of the people concerning their king. Here לאדני in Psalm 110:1 does not favour this, and נאם is decidedly against it. The former does not favour it, for it is indeed correct that the subject calls his king "my lord," e.g., 1 Samuel 22:12, although the more exact form of address is "my lord the king," e.g., 1 Samuel 24:9; but if the people are speaking here, what is the object of the title of honour being expressed as if coming from the mouth of an individual, and why not rather, as in Psalm 20-21, למלך or למשׁיחו? נאם is, however, decisive against the supposition that it is an Israelite who here expresses himself concerning the relation of his king to Jahve. For it is absurd to suppose that an Israelite speaking in the name of the people would begin in the manner of the prophets with נאם, more particularly since this נאם ה placed thus at the head of the discourse is without any perfectly analogous example (1 Samuel 2:30; Isaiah 1:24 are only similar) elsewhere, and is therefore extremely important. In general this opening position of נאם, even in cases where other genitives that יהוה follow, is very rare; נאם Numbers 24:3., Numbers 24:15, of David in 2 Samuel 23:1, of Agur in Proverbs 30:1, and always (even in Psalm 36:2) in an oracular signification. Moreover, if one from among the people were speaking, the declaration ought to be a retrospective glance at a past utterance of God. But, first, the history knows nothing of any such divine utterance; and secondly, נאם ה always introduces God as actually speaking, to which even the passage cited by Hofmann to the contrary, Numbers 14:28, forms no exception. Thus it will consequently not be a past utterance of God to which the poet glances back here, but one which David has just now heard ἐν πνεύματι (Matthew 22:43), and is therefore not a declaration of the people concerning David, but of David concerning Christ. The unique character of the declaration confirms this. Of the king of Israel it is said that he sits on the throne of Jahve (1 Chronicles 29:23), viz., as visible representative of the invisible King (1 Chronicles 28:5); Jahve, however, commands the person here addressed to take his place at His right hand. The right hand of a king is the highest place of honour, 1 Kings 2:19.

(Note: Cf. the custom of the old Arabian kings to have their viceroy (ridf) sitting at their right hand, Monumenta antiquiss. hist. Arabum, ed. Eichhorn, p. 220.)

Here the sitting at the right hand signifies not merely an idle honour, but reception into the fellowship of God as regards dignity and dominion, exaltation to a participation in God's reigning (βασιλεύειν, 1 Corinthians 15:25). Just as Jahve sits enthroned in the heavens and laughs at the rebels here below, so shall he who is exalted henceforth share this blessed calm with Him, until He subdues all enemies to him, and therefore makes him the unlimited, universally acknowledged ruler. עד as in Hosea 10:12, for עד־כּי or עד־אשׁר, does not exclude the time that lies beyond, but as in Psalm 112:8, Genesis 49:10, includes it, and in fact so that it at any rate marks the final subjugation of the enemies as a turning-point with which something else comes about (vid., Acts 3:21; 1 Corinthians 15:28). הדם is an accusative of the predicate. The enemies shall come to lie under his feet (1 Kings 5:17), his feet tread upon the necks of the vanquished (Joshua 10:24), so that the resistance that is overcome becomes as it were the dark ground upon which the glory of his victorious rule arises. For the history of time ends with the triumph of good over evil, - not, however, with the annihilation of evil, but with its subjugation. This is the issue, inasmuch as absolute omnipotence is effectual on behalf of and through the exalted Christ. In Psalm 110:2, springing from the utterance of Jahve, follow words expressing a prophetic prospect. Zion is the imperial abode of the great future King (Psalm 2:6). מטּה עזּך (cf. Jeremiah 48:17; Ezekiel 19:11-14) signifies "the sceptre (as insignia and the medium of exercise) of the authority delegated to thee" (1 Samuel 2:10, Micah 5:3). Jahve will stretch this sceptre far forth from Zion: no goal is mentioned up to which it shall extend, but passages like Zechariah 9:10 show how the prophets understand such Psalms. In Psalm 110:2 follow the words with which Jahve accompanies this extension of the dominion of the exalted One. Jahve will lay all his enemies at his feet, but not in such a manner that he himself remains idle in the matter. Thus, then, having come into the midst of the sphere (בּקרב) of his enemies, shall he reign, forcing them to submission and holding them down. We read this רדה in a Messianic connection in Psalm 72:8. So even in the prophecy of Balaam (Numbers 24:19), where the sceptre (Numbers 24:17) is an emblem of the Messiah Himself.