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Psalm 110 was used in the coronation ceremonies of kings and queens in the First Israelite Temple period. This Psalm illustrates how Melchizedek, Abraham, Adam, and all the patriarchs and kings of the First Temple period were anointed priests and kings with their wives as anointed queens. This is all tied back to Adam, and ultimately to the Great Council in Heaven from before the Foundation of the World.[1]See LeGrand Baker and Stephen Ricks, Who Shall Ascend to the Hill of the Lord? Eborn Books, 2010, p. 239. Through Abraham the covenant is traced to Adam, and ultimately back to the great Council in … Continue reading Psalm 110 shows us that the ancients understood kingship to be related to the “order of Melchizedek,”[2]In The Legends of the Jews, we read, “In spite of his great success, Abraham nevertheless was concerned about the issue of the war. He feared that the prohibition against shedding the blood of man … Continue readingsomething which has been lost to readers of the Bible through the editorial process that the Old Testament has undergone and through years of apostasy.
The very first verse of Psalm110 is an invitation for the king and queen to “sit at my right hand,” which was ritually what took place at the coronation of the king and queen and how the ancients understood kingship (at least righteous kingship), as the king and queen were the representatives of God to the people.[3]Sigmund Mowinckel, Psalms in Israel’s Worship, 1: 63-64. Mowinckel writes: Several of the traditional royal psalms have their place within the framework of the anointment ritual. This applies to … Continue reading The end of Psalm 110 is a promise of invulnerability,[4]The promise of invulnerability is found in Psalm 110.5-7: “The Lord at thy right hand shall strike through kings in the day of his wrath. He shall judge among the heathen, he shall fill the places … Continue reading a promise that the king will have the power over his enemies and accomplish the designs of God. All of these verses are connected to ancient ritual in the First Israelite Temple Drama, as well as the person of Jesus Christ. The Anointed King or Messiah fulfilled the assignment given to him in the pre-earth council, is a priest forever after the Order of Melchizedek, sits at the right had of God, and is invulnerable in that he conquered the greatest enemy, that is death.
Why is this Psalm the most quoted text from the Tanakh in the New Testament? That is a good question. To the writers of the Gospels and to the main authors of the epistles in the New Testament, Jesus was the fulfilment of the heavenly king after the Order of Melchizedek. Another way to view this is that the writers of the New Testament understood the Holy Order of The Priesthood[5]See Alma 13 where Alma expounds on the idea that this “Holy Order” was after the order of the Son of God and existed from before the foundation of the world and was the same order in … Continue reading and the temple. Psalm 110 has direct references to all who would come unto Jesus and become priests and kings (and queens and priestesses) unto the Most High God. This has direct reference to Alma 13 where Alma made the following observation:
And those priests were ordained after the order of his Son, in a manner that thereby the people might know in what manner to look forward to his Son for redemption (Alma 13.3)
The manner or method of receiving their commission that they received literally taught them about the Son of God. All of God’s children are to take Psalm 110 to heart, see Jesus as their heavenly king, and pay close attention to the manner in which they are ordained. This has strong temple connotations. We are to see Jesus and his life in ordinances of the temple, but we must also see ourselves, the promises we have made in the premortal realm, and the future victory over death assured by the vicarious sacrifice of Jesus in Gethsemane and Golgotha’s hill long ago.
Psalm 110 – A Messianic Psalm
- The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool.
- 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.[6]Margaret Barker takes on Psalm 110.3, working to show that it has been highly edited to remove evidence of a Mother in Heaven associated with the kingship of the Israelites and the Messiah Jesus … Continue reading
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 kings in the day of his wrath.
He shall judge among the heathen, he shall fill the places with the dead bodies; he shall wound the heads over many countries.
He shall drink of the brook in the way: therefore shall he lift up the head.
Direct Quotations of Psalm 110 in the New Testament
Tiglath-Pileser III (745-727 BC) Assyrian king, bas-relief depicting his enemy under his feet. This relief was excavated in the South West Palace at Nimrud. Located in the British Museum. Jesus’ words: While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The son of David. He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son? And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. (Matthew 22.41-46)
And Jesus answered and said, while he taught in the temple, How say the scribes that Christ is the son of David? For David himself said by the Holy Ghost, The Lord said to my Lord, Sit thou on my right hand, till I make thine enemies thy footstool. David therefore himself calleth him Lord; and whence is he then his son? And the common people heard him gladly. (Mark 12.35-37)
And he said unto them, How say they that Christ is David’s son? And David himself saith in the book of Psalms, The Lord said unto my Lord, Sit thou on my right hand, Till I make thine enemies thy footstool. David therefore calleth him Lord, how is he then his son? (Luke 20.41-44)
Simon Peter’s Witness: This Jesus hath God raised up, whereof we all are witnesses. Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear. For David is not ascended into the heavens: but he saith himself, The Lord said unto my Lord, Sit thou on my right hand, Until I make thy foes thy footstool. Therefore let all the house of Israel know assuredly, that God hath made the same Jesus, whom ye have crucified, both Lord and Christ.
Paul (traditionally): But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool? (Hebrews 1.13)
Though he were a Son, yet learned he obedience by the things which he suffered; And being made perfect, he became the author of eternal salvation unto all them that obey him; Called of God an high priest after the order of Melchisedec. (Hebrews 5.8-10)
Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil; Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec. (Hebrews 6.19-20)
The author of Hebrews ties Jesus into the Melchizedek tradition and authority in this chapter, essentially explaining why Jesus didn’t need Levitical authority: For he testifieth, Thou art a priest for ever after the order of Melchisedec. (Hebrews 7.17)
(For those priests were made without an oath; but this with an oath by him that said unto him, The Lord sware and will not repent, Thou art a priest for ever after the order of Melchisedec) By so much was Jesus made a surety of a better testament. And they truly were many priests, because they were not suffered to continue by reason of death: But this man, because he continueth ever, hath an unchangeable priesthood. (Hebrews 7.21-24)
Allusions to Psalm 110 in the New Testament
And the high priest answered and said unto him, I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God. Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. (Matthew 26.63-64; Mark 14.61-62; Luke 22.67-69; cf. Daniel 7.13)
So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God. (Mark 16.19)
The God of our fathers raised up Jesus, whom ye slew and hanged on a tree. Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins. (Acts 5.30-31)
But he, being full of the Holy Ghost, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. (Acts 7.55-56)
Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. (Romans 8.34)
Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power. For he must reign, till he hath put all enemies under his feet. (1 Corinthians 15.24-25)
And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, Which he wrought in Christ, when he raised him from the dead, and set him at his own 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 world, but also in that which is to come: And hath put all things under his feet, and gave him to be the head over all things to the church, Which is his body, the fulness of him that filleth all in all. (Ephesians 1.18-23)
And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. (Ephesians 2.6)
If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. (Colossians 3.1)
God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high. (Hebrews 1.1-3)
Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens. (Hebrews 8.1)
But this man, after he had offered one sacrifice for sins forever, sat down on the right hand of God; From henceforth expecting till his enemies be made his footstool. (Hebrews 10.12-13)
Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. (Hebrews 12.2)
The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ: Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him. (1 Peter 3.21-22)
To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. (Revelation 3.21. You will note that in this passage the promise received by Jesus is extended to all those who “overcome,” νικῶν – the conquering one, the present active participle of νικάω, nikao or victor/conqueror. To me this means that as we covenant to follow him, Jesus takes us home to victory, ultimate and eternal life. It was passages such as Revelation 3.21 that helped the early Christians understand the concept of Theosis.)
References
References ↑1 See LeGrand Baker and Stephen Ricks, Who Shall Ascend to the Hill of the Lord? Eborn Books, 2010, p. 239. Through Abraham the covenant is traced to Adam, and ultimately back to the great Council in Heaven, the sode סוֹד, where the covenant and duties of Adam and his successor priests and kings originated. See Frederick Houk Borsch, Son of Man in Myth and History, Philadelphia, Westminster Press, 1967, 60-64, 70, 83-84, 89, 96-97, 102-11, 125, 133, 140-42, 149-50, 157- 60, 182-88, 197; Raymond Edward Brown, Semitic Background, 3, 15, 18, 24; Ivan Engnell, Studies in Divine Kingship, 4, 16-17; Johnson, “Hebrew Conceptions of Kingship,” 224; Aubrey Johnson, Sacral Kingship, 66; Lundquist, “Legitimizing Role of the Temple,” 212; Widengren, “Early Hebrew Myths,” 160-162; Widengren, “King and Covenant,” 7; Widengren, Ascension of the Apostle, 30-31, 40-42. ↑2 In The Legends of the Jews, we read, “In spite of his great success, Abraham nevertheless was concerned about the issue of the war. He feared that the prohibition against shedding the blood of man had been transgressed, and he also dreaded the resentment of Shem, whose descendants had perished in the encounter. But God reassured him, and said: ‘Be not afraid! Thou hast but extirpated the thorns, and as to Shem, he will bless thee rather than curse thee.’ So it was. When Abraham returned from the war, Shem, or, as he is sometimes called, Melchizedek, the king of righteousness, priest of God Most High, and king of Jerusalem, came forth to meet him with bread and wine. And this high priest instructed Abraham in the laws of the priesthood and in the Torah, and to prove his friendship for him he blessed him, and called him the partner of God in the possession of the world, seeing that through him the Name of God had first been made known among men” (Ginzberg, Legends of the Jews, 1:233). Modern revelation suggests the same kind of possibilities:
“Why the first is called the Melchizedek Priesthood is because Melchizedek was such a great high priest.” (D&C 107:2)
In another place it identifies Shem as “the great high priest.” (D&C 138:41)
The “Elias” who held the keys of the gospel of Abraham may also have been Melchizedek: After this, Elias appeared, and committed the dispensation of the gospel of Abraham, saying that in us and our seed all generations after us should be blessed [D&C 110.12].
↑3 Sigmund Mowinckel, Psalms in Israel’s Worship, 1: 63-64. Mowinckel writes: Several of the traditional royal psalms have their place within the framework of the anointment ritual. This applies to Psalm 110. It evidently belongs to the moment when the king is led forth to ascend his throne. The king’s throne in the East was looked upon as a symbol of the throne of the deity. It is on a throne flanked by winged lions (cherubs), like that of Solomon, that the deity himself sits in Syro-Canaanite pictures. Such a winged lion throne (empty!) stood in the Temple in Jerusalem also, and it was supposed that ‘Yahweh who sits upon the cherubim’ was seated on it invisibly. When the king as the ‘son of Yahweh’ seats himself on his throne, this is a symbolic expression of the fact that he, as Yahweh’s appointed governor, sits on the Lord’s own throne, i.e. wields sovereign power in the name of Yahweh. That is the background of the oracle in Psalm 110. There reference is made to the holy robe in which the king has been arrayed for the anointing, to the life-giving water from the holy spring-probably the waters of Gihon—with which he has been purified and strengthened, and to the procession from the brook to the king’s palace. ↑4 The promise of invulnerability is found in Psalm 110.5-7: “The Lord at thy right hand shall strike through kings in the day of his wrath. He shall judge among the heathen, he shall fill the places with the dead bodies; he shall wound the heads over many countries. He shall drink of the brook in the way: therefore shall he lift up the head.” Gert Jordaan and Pieter Nel explain it this way: Before continuing with the structure of the psalm as such, a brief remark about the concluding verse of the psalm (“He will drink from a brook beside the way; therefore he will lift up his head” (διὰ τοῦτο ὑψώσει κεφαλήν) is needed. In the structural schema above the verse is seen as describing the appointed king in his triumph. Commentators agree that “therefore he will lift up his head” refers to a gesture of triumph, so that this verse can be regarded as the triumphant climax of the psalm. However, the verse begins with a somewhat baffling phrase: “He will drink from a brook beside the way.” Within the context of a victorious triumph, these words do not seem to make sense at all. Therefore some scholars have tried to sidestep the problem by suggesting an alternative vocalization of the Hebrew text. Instead of the Masoretic reading (“he will drink from a brook beside the way”) the Hebrew is vocalized … which can be translated as “an inheritance on the way he makes it…” or “the bestower will set him on a seat.” The suggested vocalization presents an attractive option for the analysis of the psalm’s structure, since it perfectly fits into the structural framework as suggested above. However, it has to be kept in mind that the author of Hebrews probably knew the psalm not from the Hebrew text, but from the Greek text of the Septuagint. Hence it can be assumed that he would have followed the interpretation of the Septuagint… Ps 110 is concluded in v. 7 where the king is again the centre of attention, but now as the king who has completed the battle and returns in triumph. The parallel to this seems to be Heb 12:1–29. It develops as follow: in Heb 12:1–3 the believers are exhorted to fix their eyes on Jesus who, having endured the cross, sat down in glory at the right hand of the throne of God. Jesus is the ultimate king-priest. In itself the exhortation to fix the eyes on the triumphant Jesus is already paralleled in Ps 110:7. The parallel is taken even further, however, in Heb 12:22–24. Jesus as pioneer and perfecter of their faith takes the believers to Mount Zion, the heavenly Jerusalem, where they will be with God in glory forever. Thus ch. 12 becomes Hebrews’ counterpart of Ps 110’s “he will lift up his head.” Gert Jordaan and Pieter Nel, Psalms and Hebrews: Studies in Reception, T&T Clark, New York, 2010, p. 236-238. ↑5 See Alma 13 where Alma expounds on the idea that this “Holy Order” was after the order of the Son of God and existed from before the foundation of the world and was the same order in which Melchizedek was a high priest. ↑6 Margaret Barker takes on Psalm 110.3, working to show that it has been highly edited to remove evidence of a Mother in Heaven associated with the kingship of the Israelites and the Messiah Jesus Christ that would come many years after the editing of the text of Psalm 110 took place. She writes: There are other texts about this birth in the holy of holies. Psalm 110, for example, described the birth of the king, but the key verse here is now damaged. Material about the Mother in heaven and her children has a suspiciously large number of damaged texts. You will recall that Isaiah’s text about the preservers of Israel is also damaged. The key verse is Psalm 110.3. Scholars have to reconstruct as best they can with the help of the Old Greek translation of the verse, and there is still no agreement. The AV translates the verse thus:
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 Old Greek is:
With you is the rule on the day of your power, in the glory of the holy ones, from the womb before Morning Star I have begotten you.
There are many problems, but I shall mention only four:
‘your youth’ in the Hebrew is ‘I have begotten you’ in the Greek. That is another way to read the unchanged Hebrew consonants. You just pronounce the word differently, with different vowels. ‘the day of your power’ can also mean ‘the day of your birth’. The two Hebrew words are exactly the same. ‘the beauties of holiness’ can also be ‘the splendid garments of a holy one’. ‘Thy people’ became ‘with you’ in the Greek, and neither makes much sense. This verse is about the king’s heavenly birth: ‘I have begotten you’, ‘the day of your birth’; and he has the ‘splendid garments of a holy one’.
But where is his Mother?
I suggest she has been lost in the word now translated ‘your people’ or ‘with you’. One letter has changed: the aleph has become and ‘ayin. Written with an aleph, the word is ‘your mother’. The difficult word that follows is then to be read ‘she offers graciously’, and so the two Hebrew words are ‘Your mother offers graciously’ rather than ‘your people are willing’.
The line whole is then, and probably once was: ‘On the day of your birth, your Mother graciously offers you the splendid garments of a holy one’. The Mother in heaven clothed her child with a glorious temple garment. (Margaret Barker, The Mother in Heaven and Her Children, 2015 FairMormon Conference.