Exegetical and Hermeneutical Commentary of Psalms 110:4
The LORD hath sworn, and will not repent, Thou [art] a priest forever after the order of Melchizedek.
4. The priesthood of the king.
Jehovah hath sworn, and will not repent ] The king is also priest by an immutable Divine decree. The immutability of this decree is affirmed in the most solemn manner possible. The ‘oath’ of Him who cannot lie is no stronger than His word; He who knows all things from the beginning cannot repent or change His purpose (Num 23:19; 1Sa 15:29), though man’s failure or change may necessitate a temporary interruption of His purpose which appears to finite man in the light of a ‘repentance.’ But He who is absolutely true and unchanging condescends for man’s sake to confirm His word by an oath. Cp. Amo 6:8; Psa 132:11.
Thou art a priest for ever after the order (or, manner) of Melchizedek ] Melchizedek, king of Salem, and priest of God Most High ( El Elyn), appears in Gen 14:18 ff. as the representative of a true faith in the primitive world. He was a type of that union of civil and religious life, which must be the ideal of the perfect state. The thought here affirmed is that the new king of Jerusalem must hold a position in no way inferior to that of the ancient king of Salem. As the representative of “a kingdom of priests and an holy nation” (Exo 19:6) he had a priestly character. As the representative of God to the people and of the people to God he had a mediatorial office. David, when he brought up the Ark into the city of David, laid aside his royal robes and wore the dress of a priest (2Sa 6:14): both he and Solomon exercised priestly functions in offering sacrifice, or at least in directing the sacrifices, if they did not actually offer them (2Sa 6:17-18; 1Ki 8:62 ff.), and in blessing the people ( 2Sa 6:18 ; 1Ki 8:14; 1Ki 8:55); Solomon deposed and appointed a high-priest (1Ki 2:27; 1Ki 2:35). David’s sons, in whatever sense the term may have been used, were styled priests (2Sa 8:18). But the priesthood of the king is here implicitly distinguished from the hereditary priesthood of the family of Aaron, as a priesthood ‘after the manner of Melchizedek.’
For ever, as applied to an individual, may be a relative term, as in 1Ma 14:41 , quoted above, p. 663. Cp. 1Sa 1:22. But the promise of an eternal priesthood corresponds rather to the promise of eternal dominion in 2Sa 7:13; 2Sa 7:10; 2Sa 7:25 ; 2Sa 7:29. Made to an individual, it is realised in his descendants. Jeremiah speaks of the priestly right of access to God which is to be conferred upon the Messianic prince (Jer 30:21); and the union of civil and religious life was symbolised under the altered circumstances of the return from Babylon by the coronation of Joshua (Zec 6:12-13).
The author of the Epistle to the Hebrews dwells upon this verse in his exposition of the typical significance of the priesthood of Melchizedek, quoting it to illustrate the divine appointment of Christ to his high-priestly office, and the eternal duration and unique character of that office (Heb 5:6; Heb 6:20; Heb 7:17; Heb 7:21).
Fuente: The Cambridge Bible for Schools and Colleges
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 Heb 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 Psa 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 Heb 5:6 (note), Heb 5:10 (note); Heb 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. 57.
Fuente: Albert Barnes’ Notes on the Bible
Psa 110:4
Thou art a priest for ever after the order of Melchizedek.
Christ, our Priest
I. Divine authorization to priesthood.
1. The Divine oath has a reference to Christ, for it is the Divine authorization of His priestly office. What spiritual power resides in this mandate of God! It not only creates this office, with all its heavy duties and responsibilities, but it gives it full and free scope for the play of its functions.
2. The oath has also a reference to the sinner, the warrant for his approach to God. What stronger assurance of Gods willingness to pardon, nay, rather, heart yearning anxiety to bring us into a justified state?
II. The office to which the Son was called–Priesthood. Christ, in His struggle with the powers of hell and darkness, was not an overborne subject, He was not a conquered victim, but He was in very truth an active, official, priestly agent), working out and bringing in, amidst sweat and agony and blood, that righteousness which is unto all and upon all them that believe.
III. The duration of Christs Priesthood.
1. Christ was Priest on earth. His whole life, from the manger to the cross, was an offering–a sacrificial oblation of sweet-smelling savour to God.
2. He is now a Priest in heaven. (S. McComb.)
The order of Melchizedek
I. Christ is a priest after the order of Melchizedek.
1. That order was unique.
(1) In its loneliness, Melchizedek stood alone. He was the one true priest before the Mosaic dispensation. Christ is the one true priest after it, and He stands alone.
(2) In that it was underived and untransmitted. Melchizedek did not follow, nor was he succeeded by, a priestly line. So Christs priesthood is not after the order of a carnal commandment; nor does it pass over to another.
(3) In its efficacy.
2. That order was righteous. His very name, King of righteousness, is significant of that. But in a far more real and valuable sense is this so with Christ.
(1) He is absolutely righteous in Himself. As such He was predicted (Isa 53:11; Jer 23:5). As such He was by the confession of both friends and foes (Luk 23:4; 1Pe 2:23).
(2) As the King of righteousness, He makes His subjects righteous (Isa 53:11). By cleansing away their unrighteousness and imparting His Holy Spirit, and encouraging and directing their holy lives.
3. That order was peaceful. He was King of Salem which is King of peace. Christ is
(1) absolutely peaceful in Himself. As such He was predicted and acknowledged. The Prince of peace. He shall not cry, etc.
(2) As King of peace Christ gives peace, promotes it, and reigns over peaceful subjects. My peace I leave with you, etc.
4. That order was royal. He was king as well as priest. So is Christ a priest upon His throne. Christ rules from His Cross: I, if I be lifted up, etc. And adoring Christendom says, Thou art the King of glory, O Christ, because when Thou hadst overcome the sharpness of death Thou didst open the kingdom of heaven to all believers.
5. That order was superior.
(1) In its antiquity. It was before the authorized priesthood of Aaron. So Christ is the Lamb slain from before the foundation of the world.
(2) In its perpetuity. For ever. Christ continueth ever, and ever liveth to make intercession.
(3) In its universality. Christ is a propitiation for our sins, and not for ours only, but also for the sins of the whole world.
II. Christs appointment to this priesthood is held under Divine authority, The Lord hath sworn, and will not repent. Persons occupying important offices must show their credentials. (J. W. Burn.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 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 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, See Clarke on Ge 14:18; “Ge 14:19“ and to the observations at the end of that chapter, See Clarke on Ge 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 salem signifies peace, and 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, Heb 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Hath sworn; which he did not in the Aaronical priesthood, Heb 7:21, but did it here, partly because the thing was new and strange, and might seem incredible, because God had already erected another, and that an everlasting priesthood, Num 25:13, and given it to Aaron and his posterity for ever, and therefore this needed all possible assurance; and partly that his priesthood might be established upon better promises, as is said, Heb 8:6, and made sure and irrevocable, and such that God neither could nor would repent of it, as it follows.
Thou art, to wit, by my order and constitution; thou shalt be so, and I do hereby make thee so.
A Priest, as well as a King. Those offices which were divided before between two families, are both united and invested in thee, both being absolutely necessary for the discharge of thine office, and for the establishment of thy kingdom, which is of another kind than the kingdoms of the world, spiritual and heavenly, and therefore needs such a King as is also a minister of holy things. This word plainly discovers that this Psalm cannot be understood of David, as some of the Jews would have it, but only of the Messias. And although this word cohen be sometimes used of a prince or great person in the state, as the Jews object, yet it cannot be so understood here, partly, because it signifies a priest in Gen 14:18, from whence this expression is borrowed; partly, because that word is never used of a sovereign prince or king, (such as the Jews confess the Messiahs to be,) but only of inferior princes or ministers of state, as Gen 41:45; 2Sa 8:18; partly, because such an inconsiderable assertion would never have been ushered in by so solemn an oath, especially after far greater things had been said of him in the same kind, Psa 110:1-3 and partly, because the Messias is called a Priest, Zec 6:13; compare Jer 23:21; 35:15,18. For ever; not to be interrupted or translated to another person, as the priesthood of Aaron was upon the death of the priest, but to be continued to thee for ever.
After the order of Melchizedek, or, after the manner, &c.; so as he was a priest and also a king, and both without any successor and without end, in the sense intended, Heb 7:3.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4. The perpetuity of thepriesthood, here asserted on God’s oath, corresponds with that of thekingly office just explained.
after the order (Heb7:15) after the similitude of Melchisedek, is fully expounded byPaul, to denote not only perpetuity, appointment of God, and a royalpriesthood, but also the absence of priestly descent and succession,and superiority to the Aaronic order.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on 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, Heb 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, Ps 40:6, and of this the Lord never repented; as he never does of any of his acts of grace, Nu 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 Heb 7:15 of him no mention is made elsewhere, but in
Ge 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; [See comments on Heb 7:2].
[See comments on Heb 7:3]. 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, Heb 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, Heb 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 “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.
Fuente: John Gill’s Exposition of the Entire Bible
4 Jehovah 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, (Gen 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, (2Ch 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 Heb 7:0.” — Goode ’ s New Version of the Book of Psalms, with Notes.
Fuente: Calvin’s Complete Commentary
(4) After the order of Melchizedek.This follows the LXX. and Vulg. Better, after the manner of since there could have been with the psalmist no intention of contrasting this priesthood with that of Aaron, as there naturally was when the Aaronic order had come to an end or was visibly doomed to extinction.
The previous history of Israel itself offered no example of the formal union of kingly and priestly offices in one person. It first appears in idea in Zec. 6:12-13; in actual fact in the pontificate of Jonathan (1Ma. 10:21). It is true that the royal and priestly functions were sometimes united, especially in the case of David, and in 2Sa. 8:18, Davids sons are called priests (in English version, chief rulers; margin, or princes). It was therefore necessary to go back to Melchizedek, in whom history recognised this sanctioned and formal union (Gen. 14:18). For the various points brought out in the Epistle to the Hebrews 6, 7, see New Testament Commentary.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
4. This contains the grand central revelation of this psalm, the doctrine of the union of priest and king in him whom David calls, (Psa 110:1,) “my Lord.”
The Lord hath sworn Jehovah hath sworn. A solemn introduction to the glorious oracle about to be uttered.
Will not repent Will not alter his purpose or change his mind. In some things, made conditional from the beginning, he might reverse or modify his administration, as in Gen 6:6; 1Sa 15:11; 1Sa 15:29; Jer 18:8, but this fundamental plan of redemption cannot be reversed.
Thou art a priest for ever after the order of Melchizedek The oracle and the decree stand against the whole economy of Moses, which carefully and positively separated the two offices, and are in advance of all revelation concerning Messiah hitherto given. It is the central doctrine and mystery of the redemptive scheme, now first announced. Melchizedek, a primitive patriarch, was both priest and king, (Gen 14:18😉 the type of Christ existed before the Aaronic priesthood, as the great Prototype did at its close. The whole is explained and enforced by the author of the Epistle to the Hebrews, chapter 7, where see notes.
For ever Hebrew, To eternity. The subject demands the fullest import of the word. After the order, means according to the rank, or grade, of which Melchizedek is the type, in contrast with the order of Aaron.
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 110:4. Thou art a priest for ever The Jews have, either through design or haste, corrupted this text in such a manner that all its force with respect to its application to Christ is lost; for the literal version of the words according to the present Hebrew is, Thou art a priest for ever, according to my order, O Melchizedek, or O my just king. As this corruption is entirely owing to the addition of jod to the word dibrath, which letter is likewise corruptly added to other words, the text may be restored to its genuine purity by omitting that letter; and that it should be omitted is evident from the LXX, Vulgate, Ethiopic, and Arabic, which concur in reading the same as our English version. See Houbigant, Kennicott’s Dissert. vol. 1: p. 218 and Heb 5:6.
Fuente: Commentary on the Holy Bible by Thomas Coke
The prophet having celebrated Christ in his kingly office, here extols him in his priestly character. Christ is indeed, and so the prophet described him ages before his advent, a Priest upon his throne, Zec 6:13 . And here he traces up the wonderful subject to the counsel of peace between them both, in Jehovah swearing Christ into his priestly office, even that of an everlasting priesthood, after the order of Melchisedeck. It would fill a volume to give merely the outlines of this most blessed and interesting subject of Jesus, as the High Priest of his church and people. But in a work of this kind, brevity must be observed. Of this Melchisedeck, after whose order Christ was made a priest, the scripture hath not given such clear information as to enable us to speak particularly. The apostle Paul, in Heb 7 , hath largely dwelt upon it. To this therefore I refer, together with the original account, Gen 14:18 . But a Priest forever, as our Lord was sworn to be by Jehovah, takes up the subject yet higher, and proves that Christ was set up from everlasting. And as a priest with an oath implies the validity and certainty of his office, which nothing can alter, nothing can revoke; Reader! never lose sight of Jesus in this high office. He ever lives to plead for sinners, having an unchangeable priesthood, and therefore can and will save to the uttermost all that come unto God by him.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 110:4 The LORD hath sworn, and will not repent, Thou [art] a priest for ever after the order of Melchizedek.
Ver. 4. The Lord hath sworn, &c. ] Christ’s priestly office, as well as his kingly, is here described, whereof how many and how great mysteries there are, see Heb. vii., with the notes. The Church is collected and conserved not only by Christ’s kingly power, but also by his priestly mediation.
Thou art a priest
After the order of Melchisedek
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Psa 110:4-7
4The Lord has sworn and will not change His mind,
You are a priest forever
According to the order of Melchizedek.
5The Lord is at Your right hand;
He will shatter kings in the day of His wrath.
6He will judge among the nations,
He will fill them with corpses,
He will shatter the chief men over a broad country.
7He will drink from the brook by the wayside;
Therefore He will lift up His head.
Psa 110:4 The Lord has sworn The verb (BDB 989, KB 1396) is a Niphal perfect. This is a very strong way of asserting that what God is saying is true and will be always be true! Please read Heb 6:16-18, where God says the two unchangeable things are His promises and His oath. Our basic trust is in the trustworthiness of God; when He speaks and promises, what He says is trustworthy.
Sworn in Psa 110:4 parallels says in Psa 110:1.
and will not change His mind This is another anthropomorphic phrase (lit. be sorry, BDB 636, KB 688, Niphal imperfect) using the analogy of human repenting or relenting to describe what God will not do (cf. Heb 7:21).
The subject is obviously YHWH. One wonders if the other pronouns of Psa 110:5-7 refer to victorious, powerful YHWH or His earthly representative (i.e., the king of His covenant people).
You are a priest forever
According to the order of Melchizedek The Jewish Publication Society of America (JPSOA) has translated this, you are a priest forever, a righteous king by my decree. The order of Melchizedek has been understood in several ways.
1. his name means, king of righteousness
2. his city was seen, i.e., Jerusalem
3. he is the only person in the OT who is both king and priest
The NT discussion about Melchizedek is found in Hebrews (cf. Heb 5:6; Heb 5:10; Heb 6:20; Heb 7:1; Heb 7:10-11; Heb 7:15; Heb 7:17). The OT account is found in Gen 14:18-20. Melchizedek is used because Abraham paid tithes to him (i.e., Gen 14:20), therefore, in Jewish reckoning, he is a superior priesthood to the Jewish priesthood (see Special Topic: Melchizedek ).
1. he is from the key city
2. he has the right name
3. he holds the right position: priest/king
Notice the use of the word forever (see Special Topic: Forever ([olam] ). This implies an eschatological setting, person, and victory! If the NT is inspired (and it is!), this Psalm refers specifically to Jesus of Nazareth!
Psa 110:5 The Lord is at Your right hand This is different imagery from Psa 110:1 b. I think there is no real theological significance in the variation. It simply means that the Messiah will be empowered, supported, and encouraged by YHWH Himself (cf. Psa 110:4).
Psa 110:5-6 c He will shatter kings in the day of His wrath The kings are used here as a way of referring to God’s victory over the armies of the Gentiles (note, kings, Psa 110:5; the nations, Psa 110:6; the chief men, Psa 110:7 imply universal imagery; NRSV has wide earth in Psa 110:6 c). This same eschatological confrontation can be seen in Psalms 2 and Rev 19:11-21.
Psa 110:6 He will judge among the nations This alludes to an eschatological setting. Again, it is God dealing with the whole world, both in judgment and, though it is implied and not stated, in mercy.
Psa 110:7 This verse is difficult in Hebrew, so difficult that some scholars have asserted that we have lost a part of the text. Whatever the exact meaning, it is obviously a symbol of victory (i.e., God’s defeat of all those who oppose Him). The metaphor seems to be drawn from the idea of a fleeing, defeated foe and a pursuing victor having time to refresh himself at the water crossings, therefore, renewing his strength. The other possible interpretation of, to lift the head, is found in Psa 3:3; Psa 27:6, where it is God’s Messiah as righteous Judge who lifts the head of His people, so as to acknowledge them. Whichever allusion is meant, (1) the strength and virility of the Messiah or (2) His act of mercy toward His own people at the defeat of all opposition, is textually uncertain.
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Why did both Jesus and His Apostles quote this Psalm more often than any other?
2. What is the significance of a direct quote by God in Psa 110:1; Psa 110:4?
3. Where in this Psalm do we find the allusion to the Messiah as prophet, priest, and king?
4. Why have there been so many different translations of Psa 110:3; Psa 110:7?
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
sworn. Corresponding with “said” (Psa 110:1).
Thou: i.e. Messiah (David’s son and Lord), not David himself, who was not of the tribe of Levi.
Thou art, &c. Quoted in Heb 5:6; Heb 7:17.
After the order. Compare Gen 14:18. Heb 5:6, Heb 5:10; Heb 6:20; Heb 7:1-28.
Melchizedek. His priesthood was unique, and did not pass to another, as did Aaron’s. Hence, Christ’s priesthood, being in Resurrection life and Ascension glory, will continue for ever, and He will be a priest upon His throne (Zec 6:13), and a priest for ever.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 110:4
Psa 110:4
“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.
A brief summary of the important declarations of Heb 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.
E.M. Zerr:
Psa 110:4. The same identity of persons and pronouns should be observed here as in the preceding verses. God assured his Son that he was to be a priest, and confirmed the promise with an oath. Will not repent means that God will not change his mind. In v. 3 a contrast was shown between the priesthood of Christ and the Levitical priesthood. ‘ In the present verse another contrast is revealed. That is, the priesthood of Christ was to differ from that of the Levites in the same way that the Levitical priesthood differed from that of Melchisedek. I shall note only one of The types here, and will reserve the more detailed discussion of the subject for its proper place in the book of Hebrews. The family history of Melchisedek was purposely left out of the divine record. The apparent lack of any genealogy for Melchisedek was to be a type of the actual lack of it in the case of Christ. (Isa 53:8; Act 8:33.)
Fuente: Old and New Testaments Restoration Commentary
repent
(See Scofield “Zec 8:14”).
Fuente: Scofield Reference Bible Notes
Lord: Psa 89:34-36, Heb 5:6, Heb 6:13-18, Heb 7:28
will not: Num 23:19
Thou: Gen 14:18, Zec 6:13, Heb 6:20, Heb 7:1-3, Heb 7:11, Heb 7:17, Rev 1:6
Reciprocal: Gen 6:6 – repented Exo 40:15 – everlasting Deu 18:18 – like unto 1Sa 1:22 – for ever 1Sa 15:11 – repenteth me Psa 89:35 – Once Psa 132:11 – sworn Isa 14:24 – Lord Jer 30:21 – and I Zec 4:14 – These Joh 12:34 – Christ Heb 3:1 – and Heb 6:18 – two Heb 7:15 – after Heb 7:21 – The Lord Rev 11:15 – and he
Fuente: The Treasury of Scripture Knowledge
THE ORDER OF MELCHIZEDEK
The Lord hath sworn, and will not repent, Thou art a Priest for ever after the order of Melchizedek.
Psa 110:4
Set apart from before all worlds for His priestly work, Christ in due time occupied His office. Consider Him in His wonderful exercise of its functions, which are threefold: to sacrifice, to intercede, to bless.
I. What a sacrifice was that when the sacrificer and the victim met in one and the same Person!His amazing endurance cast into the scales of Divine justice an equivalent, a more than equivalent, for the punishment of every sin of every sinner of every generation. That one vast sacrifice out-weighed it all.
II. But great as was the sacrifice, the Apostle St. Paul leads us to the thought that the intercession was greater still: For if while we were enemies we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved by His life, etc.; that is, by His intercession which He lives to make.
III. Christ in His priestly office is appointed to bless.Our better Melchizedek is gone in, in His human form, into the true tabernacle, which the Lord pitched, and not man; a little space He tarries for His Churchs sake within the veil; and presently we shall behold Him coming forth in His perfect beauty: and standing on the clouds of heaven, at the portals of glory, He will pronounce benediction on his Church.
Rev. Jas. Vaughan.
Illustrations
(1) The Psalmist, still addressing Messiah, declares the unchangeable purpose of Jehovah, confirmed by an oath, that the Priesthood of Christ should be eternal after the order of Melchizedek; that is, that He should be both Priest and King. Christ is a Priest and King, after the likeness of one who in remote antiquity was a King and Priest of the Gentiles as well as of the Jews. And in the exercise of that office the Father has vouchsafed to promise that He will hear and accept Him in our behalf.
(2) The sixteenth psalm is addressed to Jesus as Risen, the twenty-fourth as King of Glory, the 110th as at Gods Right Hand.
Fuente: Church Pulpit Commentary
Psa 110:4. The Lord hath sworn He did not swear in constituting the Aaronical priesthood, Heb 7:21, but did here, that it might appear to all mankind that this priesthood was made irrevocable, which that of Aaron was not. Thou art a priest As well as a king. Those offices, which were divided before between two families, are both united and invested in thee, both being absolutely necessary for the establishment of thy kingdom, which is of a nature totally different from the kingdoms of this world, being spiritual and heavenly, and therefore requires such a king as is also a minister of holy things. For ever Not to be interrupted or translated to another person, as the priesthood of Aaron was upon the death of the priest, but to be continued to thee for ever. After the order of Melchisedek Or, after the manner, &c.; that is, so as he was a priest and also a king, and both without any successor and without end, in the sense intended, Heb 7:3.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
110:4 The LORD hath sworn, and will not repent, Thou [art] a priest for ever after the order of {d} Melchizedek.
(d) As Melchizedek the figure of Christ was both a King and Priest, so this effect cannot be accomplished on any king save only Christ.
Fuente: Geneva Bible Notes
Yahweh has made an affirmation in the most definite way possible and will not change His mind (cf. 2Sa 7:13; Psa 89:3; Psa 89:28-29; Psa 89:34-35; Psa 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 (Gen 14:18; cf. Heb 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. Heb 5:6; Heb 6:20; Heb 7:17; Heb 7:21). As both the Priest and the sacrificial Lamb, Messiah offered Himself as a substitute sacrifice on the cross (cf. Heb 7:27-28; Heb 10:10). Jesus was not of Aaron’s line since He descended from the tribe of Judah (cf. Heb 7:11-18). He is the new eternal High Priest (cf. Heb 7:21-26; Heb 7:28), and He mediates the New Covenant that replaces the Old Mosaic Covenant (cf. Heb 8:13; Heb 9:15).