The Good News of Psalm 110: An Easter Sermon

If you follow me on social media you’ll note that I frequently promote what I’m reading, watching, and listening to. I love to talk about my favorites. My favorite music albums? Abbey Road, by The Beatles; London Town, by Paul McCartney; Tommy, by The Who. My favorite films? Citizen Kane, Lawrence of Arabia, Master and Commander: The Far Side of the World. My favorite books? The Alice books, by Lewis Carroll; Hamlet, by William Shakespeare; The Lion, the Witch, the Wardrobe, by C.S. Lewis.

Did you ever wonder which books of the bible were Jesus’ favorites? If we based it on the books he references the most, they would be Exodus, Isaiah, Deuteronomy, and the Psalms. When Jesus wanted to explain who he was, what he was doing, and what the gospel meant, these are books he most often mentioned. In terms of passages, Jesus’ favorite would be Psalm 110. In fact, Psalm 110 is the most quoted and referenced passage in the entire New Testament. You can find it in the following places:  Matthew 22:44; 26:64; Mark 12:36; 14:62; 16:19; Luke 20:42,43; 22:69; Acts 2:34-35; 5:30-31 7:55-56; Romans 8:34; 1 Corinthians 15:24-25; Ephesians 1:20, 22; 2:6; Colossians 3:1Hebrews 1:3, 13; 5:6; 6:20; 7:17, 21; 8:1; 10:12, 13; 12:2; 1 Peter 3:21-22; Revelations 3:21.

Given its frequency you might expect that Jesus and the New Testament writers believed that this particular psalm was quite important to their understanding of what God was doing in and through Jesus. Consider the passage:

The LORD says to my Lord:

“Sit at My right hand

Until I make Your enemies a footstool for Your feet.”

The LORD will stretch forth Your strong scepter from Zion, saying,

“Rule in the midst of Your enemies.”

Your people will volunteer freely in the day of Your power;

In holy array, from the womb of the dawn,

Your youth are to You as the dew.

The LORD has sworn and will not change His mind,

“You are a priest forever

According to the order of Melchizedek.” The Lord is at Your right hand;

He will shatter kings in the day of His wrath. He will judge among the nations,

He will fill them with corpses,

He will shatter the chief men over a broad country. He will drink from the brook by the wayside;

Therefore He will lift up His head.

The Hebrew wording of the psalm is difficult, and its metaphors are multi-layered and complex. Like with most foreign language poetry, different scholars will translate it different ways depending on what they think is most essential to the point of poem. It is generally identified as a royal psalm, dealing with the king of Israel, and has affinities with Psalm 2. It seems to be written in celebration of a king’s military victory over foreign enemies. It is either a psalm written by David, written about David, or written in the style David wrote psalms. David, of course, was well-known for being a musician and wrote psalms. There is no reason why he couldn’t have written this particular one.

Regardless, the subject of the psalm is a kingly figure who has been given a place of honor by being enthroned spiritually close to God. In the ancient near east, it was a common idea that the king of a people would be seated next to their invisible god. Furthermore, it was also a common metaphor that a king’s foreign enemies would be made a footstool in defeat, showing the king’s power. In this psalm, the god Yahweh himself is the forger of the king’s power, he is the God of Jerusalem and the king’s power extends from that city, hammering the enemies. All the king’s authority is given by God, as well as life and youth. Interestingly, the king is also a priest, like Melchizedek, who reigns forever. The Lord will thus execute judgment upon the gentile nations and will be lifted above his enemies.

As you can see, there is a lot going on in this passage and much ambiguity. Later Jewish scholars wondered who the figure in the psalm was meant to be. There were various opinions. Naturally, David was a favored interpretation. Others thought it might refer to a king like David. Still others looked at the reference to Melchizedek from Genesis 14 and supposed the psalm was a reference to Abraham’s victory again his enemies in that chapter. Importantly, there was a significant strain of interpretation who speculated it might refer to a specific king, a coming king, who would rule like no other. They read this psalm in the light of 2 Samuel 7 about a promised king whose throne would last forever. They also combined it with Daniel 7 and the vision of a Son of Man who was given dominion over the world by God. So, looking at these passages and others, people in the first century CE began to speculate on whether they referred to the same figure – a coming king – and, if so, who he might be. The common interpretation was that it would be a coming king who would defeat Israel’s enemies.

The reference in Psalm 110 to Melchizedek in Genesis 14 is very unusual. It is the only other reference to this figure in all of the Old Testament. He is described as a pagan priest-king of El Elyon, or God Most High, who rules the city of Salem, which later became Jerusalem when the Israelites conquered Palestine. His name or title means “king of righteousness” and is a mysterious figure. In Genesis 14, Abraham has partnered with the kings of Sodom and other cities to defeat enemies and save Abraham’s nephew, Lot. After the coalition is victorious, Melchizedek honors Abraham, saying God Most High has made him victorious. Abraham eventually corrects things, noting that he worships Yahweh El Elyon, or the Lord God Most High. He then refuses to accept the gifts of the pagan king of Sodom, noting his oath to the Lord. Here Abraham shows quite an exemplary character. While he cooperates with pagan government powers for a specific task and shows toleration towards a pagan religion, he nevertheless never abandons his principles in doing so. In fact, he openly states the supremacy of his god, Yahweh. In this sense, he is quite like Daniel, who was forced into serving the kings of Babylon. He did so while never abandoning his religious beliefs or his understanding that there was only one god who he could worship. It is ironic then that Melchizedek lauds Abraham for his military victory over enemies (v. 20) while Psalm 110 is about an Israelite king’s victory over idolatrous pagan enemies.

When you get to the 1^st century CE, you have a Jewish nation being oppressed by pagan gentile enemies, the Romans. The people of God are longing for a king, a Messiah, who will defeat the enemy, liberate them from oppression, and set up an eternal rule. Enter Jesus.

Jesus appears on the scene and begins referring to himself as the Son of Man. Now this title could simply refer to a human being, but it could also refer to the figure of Daniel 7. Jesus then makes cryptic references to the identity of the Psalm 110 figure, identifying him with the coming Messiah (Matthew 22:44; Mark 12:36; Luke 20:42,43). Then during his trial, Jesus triumphantly identifies himself as the Messiah, combining both Psalm 110 and Daniel 7:

“You shall see the Son of Man sitting at the right hand of power and coming on the clouds of heaven” (Matthew 26:64; Mark 14:62; Luke 22:69).

It was this declaration that sealed Jesus’ fate. Jesus was openly declaring himself to be the Messiah, the Christ, the King of the Jews, the one who God was giving dominion over the world, and the one who would subject enemies under his feet. It was because of this pronouncement that he was found guilty of being a false prophet and false Messiah and handed over to the pagan enemies. In the most shocking moment in history, Jesus is “coronated” by the Romans.

“Then the soldiers of the governor took Jesus into the Praetorium and gathered the whole Roman cohort around him. They stripped him and put a scarlet robe on him. And after twisting together a crown of thorns, they put it on his head, and a reed in his right hand; and they knelt down before him and mocked him, saying, ‘Hail, King of the Jews!’ They spat on him, and took the reed and began to beat him on the head. After they had mocked him, they took the scarlet robe off him and put his own garments back on him, and led him away to crucify him” (Matthew 27:27-31; cf. Mark 15:16-20; John 19:1-5).

Intended by the Romans to be a macabre, mocking parody of the charge against Jesus, the soldiers dress him up as a king with robe, staff, and crown. They then put him on the cross and hang a sign above his head, “This is the king of the Jews” (Matthew 27:37; Mark 15:26; Luke 23:38; John 19:19). In the most startling, scandalous, ironic event in human history, Jesus becomes King of the Jews and King of the world by being humiliated and executed on a Roman cross: the humiliating death device of the pagan enemy. This was his coronation and enthronement. When Jesus was resurrected it was then evident that God himself had reversed the verdict of the court. God himself had declared that, yes, Jesus was the Messiah, the Christ, the King of the Jews, the one who God was giving dominion over the world, and the one who would subject enemies under his feet. When Jesus stated that he should be understood in light of Psalm 110 and Daniel 7, God himself approved.

Therefore, in light of the resurrection and God’s vindication of Jesus’ claim, Peter, on the day of Pentecost, can proclaim to the crowds, that Jesus has been seated at the right hand of God and been made king over the world, citing Psalm 110 (Acts 2:33-36). Peter will cite this again in 5:30-31 and in 3:21-22 of his first letter. In 7:55-56 of Acts, Stephen will have a vision of this reality. Paul will apply Psalm 110 to Jesus in several of his letters (Romans 8:34; 1 Corinthians 15:24-25; Ephesians 1:20, 22; 2:6; Colossians 3:1). The author of Hebrews will cite 110 throughout his letter, explaining how Jesus is both king and priest like Melchizedek (Hebrews 1:3, 13; 5:6; 6:20; 7:17, 21; 8:1; 10:12, 13; 12:2). But even when Psalm 110, Daniel 7, 2 Samuel 7, or other accompanying passages such as Zechariah 9, Malachi 3-4, and Isaiah 40-55, aren’t referenced explicitly, the idea that Jesus is king over the world permeates the New Testament witness.

First and foremost, the Gospel is the good news of the coming of the Kingdom of God with Jesus as its king (Matthew 4:23; 9:35; 24:14; Mark 1:14-15; Luke 4:43; 8:1; 16:16; Acts 8:12; 20:25; 28:31). It is the proclamation that God has enthroned Jesus as King of the world, following his death and resurrection. Having been made king over the world, all power and authority has been given to him (Matthew 28:18) and all powers and authorities have been subjected to him (Ephesians 1:20-22; Philippians 2:8-11; 1 Corinthians 15:24; Colossians 1:13; 2:10, 15; Jude 1:25; Revelation 2:26-27; 12:10; Matthew 9:8; 21:23; Mark 3:15; John 5:27; 17:2; Psalm 110). 1 Corinthians 15:24-27 is very explicit that Jesus will reign until he has put all things into final subjection. And, as is clear from 1 Corinthians 15, Ephesians, Philippians 2, the four Gospels, and 1 Peter, Christians are expected to take part in this process of subjecting the powers of the world to Christ’s Lordship. We are called to be faithful, Spirit-directed and Spirit-infused servants to bring idolatrous powers through sanctification and repentance back into allegiance of God’s leadership in Christ. In doing so, 1 Corinthians 15 also tells us that, in light of the Resurrection, the work Christians do in the Lord is not in vain (v. 58). God is using all our obedient work for the Kingdom purpose of bringing everything, all the corrupt powers, rulers, and institutions, into submissive obedience.

Indeed, in citing Psalm 110 in 1 Corinthians 15, Paul can refer to these powers, all these corrupt rulers and authorities, even death itself as the enemies. In Romans 5, Paul can go so far as to refer to sin and death as false rulers reigning and oppressing humanity. And that’s important. In light of Psalm 110, the enemies that Jesus defeated on the cross were sin, death, and the fallen powers that oppressing humanity. Now these oppressors were of humanity’s own making. We, through our sin, brought death into the world and corrupted the powers that govern humanity, imprisoning ourselves in cages of our own construction. Nevertheless, Jesus had to defeat sin, death, and powers to free humanity.

Again, the Jews of the first century were expecting a Christ who would defeat the pagan Roman enemies. Jesus shows up and says, “Love your enemies” (Matthew 5:44; Luke 6:27). Why? Though the Romans were indeed oppressors, Jesus understood that the real enemy was sin and evil, something deeper and more problematic than Rome itself. The same enemy that infected Roman oppressors also infected their victims. This is why Paul can say in Romans 1 and more specifically 3:23 that “all sinned and fell short of God’s glory.” Even more explicit, in Romans 5:10, Paul says that while we were still enemies, we were reconciled to God through Jesus’ death. We ourselves are enemies needing to be subjected to the rule and reign of Jesus. What it means to be a Christian is hearing the good news that Jesus is king and following him in faithfulness, trusting obedience, and allegiance to his rule. We turn away from our way of doing things, submit ourselves to his Lordship, and becoming obedient to his direction. And, as stated above, part of that obedience is bringing other individuals and the fallen institutions of the world, into obedience under Christ. We, who were once enemies, now enabled by the Spirit of Jesus, are to love, pray, suffer, and obey, in order to bring other enemies under Jesus’ rule. We are to volunteer freely in the day of his power as he rules in the midst of his enemies.

Now what does this mean for us?

First, we should be excited to share this. I myself have very few interests, but I am excitedly passionate about them. I want to talk about my favorite books, music, and films. I love discussing great restaurants and making great new recipes. At the same time, I’m even more passionate about the Gospel. It’s the solution! It’s the endgame! God is victorious in Jesus, and he is enacting that victory through his followers. The good news of the Gospel and the application of Psalm 110 to Jesus is the most important thing in the world. Yet, too often sin, delusion, and distraction has obscured and watered down this message in blindness, confusion, or a truncated message of personal escape from this world. We need to proclaim the good news of Jesus’ kingship with passion and excitement. This is the Easter victory.

Second, if we haven’t already done so, we should give our faithfulness, our trusting obedience, our allegiance to Jesus. If Jesus’ enthronement means anything, it definitely means that he is king over the world and no one else is; not Mohammed, not Moses, not Krishna, not Caesar, not anything else, including and especially ourselves. Everyone who wants to be saved or rescued from the powers of sin, death, and oppression, must show allegiance to Jesus (Acts 4:12). This is an exclusive claim that cannot yield to fashionable pluralism. While believers, like Abraham and Daniel, can be tolerant towards and even cooperative with other religions and governments, ultimately it is the unescapable and primary conviction of Christianity that all other religions are false and that all government must show allegiance to Jesus. If you haven’t already done so, give your allegiance to Jesus in the strong conviction of following him and his teachings in obedience.

Third, while it’s essential to show allegiance to Jesus and become an obedient follower of his teachings, we should fulfill our spirit-empowered mission of bringing the people and powers of this world in allegiance to Christ. On the one hand, this is about making followers of people and teaching them to live moral and God-honoring lives according to Jesus. On the other hand, it is about bringing power and institutions under the control of Jesus. It is about engaging the powers by fighting against violence, oppression, racism, sexism, poverty, economic injustice, expansive government, inequality before the law, privilege, nepotism, idolatry, abuse, inhumane treatment, abortion on demand, illness, illiberalism, environmental damage, and lies. Sin is both personal and societal and it must ultimately be brought to subjection under the feet of Christ so that the world might be reconciled to God.

Finally, as Paul states in 1 Corinthians 15:58, in light of the resurrection of Jesus and his victory, we should understand that our participation in that ultimate victory means that what we do now in obedience to him is not done in vain. It is not worthless. It is not an empty whistling into the wind. Our work in Jesus matters; it has eternal significance. When we witness to someone, when we share the good news of Jesus, when we fight against injustice, when we help the poor and needy, when we engage the powers by using the Kingdom methods of love, forgiveness, submission, servanthood, suffering, sacrifice, and turn-the-other-cheek justice, God is using all that work for his purposes in Jesus. We just have to be prayerfully obedient to his direction on the best ways to act.

This is why we celebrate Easter. This is why the first disciples were so excited. This is why they gave up everything, threw fear of death and persecution to the wind, and told everyone what God had done. This is what drove Paul of Tarsus back to the Old Testament Scriptures to reexamine Psalm 110, Daniel 7 and the other passages to see how God had been faithful to his promises to defeat sin and death and had done so in Jesus. The resurrection proved it! That’s Easter.