Psalm 110 (109):3Meaning & Commentary from the Church Fathers

‘With You is strength in the day of Your might.’ The prophet noted: ‘until I make Your enemies Your footstool,’ to dispel any notion that the Son lacks power and requires aid, as some apostles may have believed. He clarifies this complexity: “With You,” he states, “is strength in the day of Your might.” What does ‘in the day of power’ signify? It indicates a rule that is not a future promise but an inherent reality within You. Isaiah echoes this idea when he declares: ‘the dominion is upon His shoulders’ (Isaiah 9:6), meaning it resides within Him, in His essence, not derived like that of earthly monarchs. Earthly kings gain power through armies, but for the apostles, their strength comes from Christ’s intrinsic nature. He possesses authority from birth, not from acquisition. This is why, when questioned about His kingdom, He declared: ‘For this cause was I born, and for this cause came I’ (John 18:37). ‘With You is strength in the day of Your might.’ The phrase suggests that His dominion is self-sufficient and eternal. Humanity often loses power even in life; if not then, surely at death, or indeed their strength is dependent on external factors like armies, wealth, or fortifications. However, God’s power is entirely within Him, constant and unwavering, just as it is inconceivable for His existence to cease, so it is impossible for His kingdom to diminish. ‘In the day of Your power.’ The term ‘day of power’ encompasses both the time that has passed and what lies ahead, attesting to the greatness of Christ’s power. Isn’t the ultimate demonstration of His strength revealed when by His death He abolishes death itself, shatters the gates of bronze, eradicates sin, breaks oaths, and replaces all past evils with new blessings? What power compares to this, considering His miracles and accomplishments? The dead rise, lepers are cleansed, demons expelled, the sea calmed, sins forgiven, paradise restored and opened, stones shattered, the veil torn, the sun’s light concealed, darkness enveloping the earth, the remains of holy saints revived, a thief welcomed into the heavenly kingdom, the heavens opened, the humbled nature of humanity exalted beyond the celestial realms, and more importantly, seated on a royal throne, with angels and powers standing before Him, vices cast out, virtues restored, the gift of the Spirit imparted, fishermen, tax collectors, and the unlearned confounding the wise, silencing orators, overthrowing the dominion of demons, nullifying pagan altars, temples, festivals, and rituals, terminating the stench and smoke of unholy sacrifices, driving away sorcerers, diviners, and every tool of evil, while churches flourish across the cosmos, virgin hosts and monks take shape, piety fills both wilderness and cities, the countenances of the righteous harmonize with angelic forces above, multiple hosts of martyrs and confessors arise within creation, virtue abounds effortlessly, savage nations acquire wisdom, those once more feral than beasts aspire to angelic lives, and wherever the sun illuminates, the doctrine of Christ spreads forth, subsequent to His cross and resurrection. In all this, the prophet intones, ‘with You is strength in the day of Your power.’ Should you wish to envision the future day as a testament to His might, consider the heavens being rolled away, all perishable creation resurrected, all appearing at once, Satan humiliated, demons in despair, the righteous crowned, with each person accountable for their sins, rewarded for good works, as another eternal life begins, devoid of death, sickness, aging, poverty, slander, strife, abodes, cities, crafts, navigation, clothing, food, drink, roofs, beds, tables, lamps, malice, wars, judgements, marriages, or the pains of birth; all these things dissipate like grains of dust, revealing a better state of existence, where bodies are endowed with incorruption, immortality, and divine strength. As Paul remarked, ‘the form of this world is passing away’ (1 Cor. 7:31). If you doubt these assertions because you do not witness them now, look to the present as evidence for the future. Traverse the entire earth, by land and by sea, in Greece and among the nations, in populated cities and uninhabited places, through mountains and forests, and witness how the power of Christ radiates everywhere, as all glorify His honorable name, recognizing that He who fulfills these promises has guaranteed our future. If you seek further evidence, consider why multitudes flock to the tomb where Christ’s body no longer lies; what force draws souls from distant lands to His birthplace, His burial site, His crucifixion; contemplate the cross itself and what power it denotes. Once a symbol of cursed death, now it shines more precious than life itself and more glorious than crowns, gracing our foreheads, not merely without shame but as our honored emblem. Both the humble and those adorned with crowns wear the cross, for it surpasses all royal insignia. The crown adorns the head, while the cross guards the soul; it stands as a thunderbolt against evil spirits, a cure for soul’s afflictions, an invincible weapon, a formidable fortress, an unmatched defense, repelling not just barbarian invasions and enemy assaults, but also legions of fierce demons. ‘In the glory of Your saints.’ Another translation states: ‘in the brilliance of the holy one.’ A third version articulates: ‘in the honor of the saints.’ This applies to both present and future realities. Here, ‘glory’ refers to the majesty of the saints. Who surpasses in glory Paul or Peter, who traversed the earth shining brighter than the sun, sowing seeds of piety? They appeared like angels descended from the heavens, instilling awe universally. As the Acts of the Apostles reveals, ‘But no one dared to join them, or approach them’ (Acts 5:13). Their garments radiated grace, their shadows carried immense power. If they were such here, envision how they will appear adorned with incorruptible, immortal bodies, shining brighter than the brightest light—what they and others marked by virtuous faith in Christ will resemble: prophets, apostles, the righteous, martyrs, confessors. Imagine this assembly, these luminaries, rays of radiance, glory, brightness, triumph. Who can articulate such magnificence? No words suffice; only personal experience can reveal this ‘glory’ to those who behold it. It might resemble many suns shining simultaneously in the sky or incessant flashes of lightning; yet however determined I am to define this splendor, words fall short. All comparisons are earthly; the glory that will shine forth far outstrips any earthly beauty. The bodies in that state will not only be imperishable and immortal, but will radiate indescribable glory. ‘In the brilliance of the saints.’ To remind us that God is not only formidable, the prophet portrays Him as kind and benevolent, signifying this through ‘in the brilliance of the saints.’ This reveals His power to render them radiant, as Paul asserts: ‘He will transform our lowly body to be like His glorious body’ (Philippians 3:21). Upon addressing such an immense and inexpressible theme, the apostle adds: ‘by the power that enables Him even to subject all things to Himself.’ Do not question how or in what manner; for God is capable of accomplishing all His purposes. The prophet did not state ‘in the glory of the saints’ but ‘in the brilliance of the saints’ to signify their diverse and abundant rewards. ‘There is one glory of the sun, another glory of the moon, another glory of the stars; and star differs from star in glory. So also is the resurrection of the dead’ (1 Cor. 15:41). Christ also spoke: ‘In My Father’s house are many mansions’ (John 14:2). This brightness is eternal, never yielding to night or darkness; rather, being immeasurably vast and profoundly superior to all visible light, it remains eternally brilliant; a product of the unfathomable power of the King to bestow such strength and glory upon mortal, corruptible bodies. As the prophet elevates these lofty themes and instills the listener with hope, he emphasizes that this pronouncement is made with purpose, for it reflects the nature of the One who achieves it. Who brings this to fruition? He who shares the same essence as the Father. By saying, ‘Out of the womb before the day, I begat You,’ the prophet conveys this profound truth. Some interpret these words to suggest the physical birth of Christ. However, how can we understand ‘before the day’? Some claim it references the night of Christ’s birth, as He was born before dawn, yet this overlooks the intent of the prophet, who speaks of something far beyond mere historical events. Additionally, they cannot affirm that prophets, who convey profound truths, spoke solely of what evangelists recorded. ‘Before the day’ signifies a time before creation, before the commencement of time itself. Scripture often clarifies when discussing a point in time prior to something’s existence or activity. For instance, when the Wise One mentions, ‘That it may be made known that we should offer thanks to You at sunrise and turn to You in the east of the world’ (Prem. 16:28), this clearly refers to the dawn. He did not say: ‘before the light,’ but rather ‘before the east (of the light),’ indicating a time prior to sunlight—indicating the dawn’s arrival. Likewise, when discussing the sun’s existence, scripture refers to it as ‘before the sun.’ For example: ‘He shall be with the sun, and before the moon in the generations of labor’ (Psalms 71:5, 17). Thus, ‘before the sun’ and ‘before sunrise’ are not alike; the latter references the sun’s activity indicating dawn, while the former pertains to its being. Correspondingly, here, if the prophet intended to indicate the night, he would have used ‘before sunrise’ instead of ‘before the day.’ Furthermore, Christ Himself does not ascribe this psalm to His physical birth but points to His spiritual origin. When He asked the Jews, ‘What do you think of Christ? Whose son is He?’ and they answered, ‘Of David,’ He cited this psalm and stated: ‘If David calls Him Lord, how is He his son?’ (Matthew 22:42-45). These words reveal His true birth (from God the Father). His existence stretches ‘before only the day’—not at all. And elsewhere it is said, ‘He shall be with the sun, and before the moon, in the generations of labor’ (Psalms 71:5), yet this does not imply that He existed only before the moon. Likewise, of the Father it is stated, ‘Before the mountains were formed, and before the earth, and the world was created, from everlasting to everlasting Thou art’ (Psalms 89:3); yet He exists not merely from everlasting but before everlasting, and not just until everlasting but infinitely. Avoid being misled by expressions; perceive them divinely. Consider the prophet’s wisdom: he does not begin the psalm with ‘Out of the womb before the day, I begat You,’ but first recounts His deeds, and only afterward speaks to His divine majesty. In the same manner, Christ remarked: ‘If I do not perform the works of My Father, do not believe Me; but if I do, though you do not believe Me, believe the works’ (John 10:37, 38). This approach ensures that when you understand He sits at the right hand of the Father, that He is addressed as Lord as is the Father, that He rules in His own right, and that He reigns among the nations, you are not astounded to hear Him called the Son of God, existing before all creation. A further wonder lies in how the prophet speaks distinctly in the name of God and in his own name. In phrases like ‘Sit at My right hand,’ and ‘Out of the womb before the day, I begat You,’ he conveys God’s speech; elsewhere, he speaks himself. Note the precision of his language. It sufficed to state, ‘I begot You’; yet he elaborates with ‘out of the womb,’ addressing humanity by revealing His true birth.

The challenge presented is akin to one raised by Eunomius. He questions how the Son can be of one essence with the Father when the Father is the source of His existence, which is not an intrinsic quality of the Father. It is a widely recognized truth that the Father exists without any external cause. To counter this argument, anyone who asserts such a notion demonstrates significant ignorance. When they claim the Son is not of the same essence, they likely fail to realize the depth of their misunderstanding. If the Son is indeed the Son, as is the truth of His nature, He shares the same essence as the One who fathered Him. Conversely, if you deny His sonship, you must openly acknowledge your blasphemy and state plainly that He is merely a creation and therefore not of the same essence.

He who existed before the dawn of creation illuminates all things by His own nature. The being who fell from grace is referred to as Lucifer, an angel turned adversary, as the Scriptures declare, “You have fallen, O daybreaker, son of the dawn!” (Is. 14:12). Why is he called the morning star? Because, having possessed enlightenment, he once radiated light. However, he fell into darkness because “he did not abide in the truth” (cf. Jn. 8:44). It follows that He existed prior to the light-bringer and before all those who receive illumination, for it is essential that there be One from whom all enlightened beings derive their light.

With You is the inception in the era of Your might. This can refer to either the moment of judgment when, with divine strength, He will hold all accountable, accompanied by His holy angels, or to the event of His incarnation, often termed the day of might. The beginning is with You, as He encompasses the entire cosmos, even though He took on human form. In the radiance of Your saints. The phrase ‘In the radiance of Your saints’ specifically signifies the faces of the holy angels who proclaimed on the night of Christ’s birth, ‘Glory to God in the highest, and on earth peace’ (Luke 2:14). Out of the womb before the day I conceived You. Observe how the Father refers to Himself in relation to the birth of the only begotten in the flesh.

This verse is solemn and profound. Let us reflect on the day of the Lord's might, so that in our understanding of this day, we may grasp the beginning and recognize its eternal nature in relation to Him; perceiving the brightness of His saints in this day of power. The beginning, which is with the Lord during His time of strength, remains present with Him to illuminate the saints. ‘With Thee is the beginning in the day of Thy power.’ ‘In the beginning was the Word, and the Word was with God, and the Word was God. It was in the beginning with God’ (John 1:1-2). The Father embodies the beginning, yet the Son shares this identity. The beginning, in truth, has no origin: were it to have another source, it would no longer be the beginning.

This is the same One whom the Father generated as eternal before Lucifer; He was begotten from the womb (Psalms 109:3) as the Son and came forth from the heart (Psalms 44:2) as the Word.

With You lies the origin on the day of Your might, in the radiance of Your holy ones. You possess an unyielding strength; yet it will be particularly manifested on the day of judgment, when You will transform the Saints into beings of brightness and glory. The Prophet referred to this 'day of might' as the second coming of the Savior, when He will return with the angels in His splendor; on that day, the Saints will ‘shine forth like the sun,’ as declared by the Lord Himself (Matt. 13:43). ‘From the womb before the day I begat You.’ In this statement, the brilliance of His divinity is unveiled, and the Lord who instructed Him to ‘Sit at my right hand’ acknowledges consubstantiality and communicates the unity of His nature.

With You is the inception of authority on the day of Your might. On that day, as noted, when Your power is made manifest, O Lord, sovereignty will belong to You; in other words, Your kingdom is with You, since, according to Chrysostom, it is not granted to You from external sources, but intrinsically linked to Your divine essence. One can perceive this authority in relation to the Son of God, as the one responsible for all creation, inseparably united with the Father. The day of power refers to the initial manifestation of Christ along with His countless miracles, or as Theodoritus suggests, it can also signify His second coming marked by the final trumpet that awakens the dead; for both His first and second arrivals demonstrate, as Chrysostom affirms, immense authority.

The one who communicated through the prophets regarding the Son, who possesses no physical form yet embodies spiritual truths, humbled himself to connect with human frailty, allowing for a tangible representation of the Son. He reflects on our experiences to illustrate that from Him was indeed born the One who is God from God, true God from true God, not originating from nothingness but from His very essence. As stated in the words of David: "From the womb before the day, I gave birth to you," as rendered by the seventy.

The Prophet declared the words, "Prevail in the midst of Thy enemies," regarding the current era where Christ’s reign is engaged in conflict with its adversaries. In contrast, he reveals what is to transpire on the final day, when all foes will be decisively defeated. He speaks of the day of Thy power, which refers to the last day, when Thy might will shake the heavens, darken the sun, tremble the earth, resurrect the dead, and summon all to Thy judgement, surrounded by saints whose radiance will be like that of the sun. On that day, Thy kingdom will be manifested before everyone, and all will recognize Thy rightful sovereignty over all creation.

In the name of the Father, the Son, and the Holy Spirit. Amen. Psalm 109 serves to elaborate on the thought expressed by St. Paul: "We see Jesus crowned with glory and honor for having suffered death" (Heb. 2:9). This psalm celebrates the honor bestowed upon Jesus Christ as a human for enduring the pains of the cross. The psalmist envisions the Holy One traversing the path to his elevation, commencing with the Lord's betrayal and culminating in the ultimate glory of humanity, realized through Him. The journey starts at the brook of Kedar (John 18:1) and finishes at the right hand of the Father, providing the framework of this sacred psalm. After the crossing, where Jesus is surrendered to the Jewish authorities, the prophet highlights His humility and submission—qualities that the God-man embodies to rectify the fall of the first man and all humanity, thereby vanquishing the serpent's head, as prophesied by the Lord. This sacrifice serves as an atonement for God's righteousness, founded upon the glory felt by the God-man in His resurrection and subsequent ascension, as He sits at the right hand of God. (It is noteworthy that the prophet does not say He will annihilate the serpent's head but rather crush many heads, indicating the widespread dominion of the serpent and the devil, who influences many disobedient souls and reveals his rule through various transgressions against the Divine. Nevertheless, Jesus Christ will ultimately subdue all through His gracious power.)

In his exposition, the psalmist takes a reversed approach—beginning with the Lord's ascension and His heavenly enthronement: "Sit at My right hand, until I make Your enemies a footstool for Your feet," and subsequently illustrating His dominance over speech. He reveals the very foundation of the glory that enveloped Him in the Resurrection, while also alluding to the sacrifice made to God, as an eternal priest possessing an unending priesthood. The psalmist portrays Christ in a state of humiliation, depicting the Holy One in agony, exhausted from prayer, and perspiring blood (Luke 22:44)—crossing the brook of Kedar, parched yet ascending through humiliation to eternal glory—drinking from the brook and raising His head aloft. (It should be noted that the Gospel authors do not recount Jesus drinking from the brook; perhaps the prophet sought to express the deep torment Jesus articulated to His disciples by declaring, "My soul is sorrowful unto death," paralleling Psalm 68's portrayal of suffering as deep waters and stormy seas—Psalms 68:15, 16.)

The prophet perceives the Redeemer in deep humiliation—betrayed, stripped of freedom, and handed over to lawless men. In such a state of deep toil and oppression, humanity could have been weakened and shaken; however, to fortify and encourage mankind, God speaks to the Majestic One: "With You is the beginning..." It is evident from the testimony of St. Paul that the Heavenly Father did not forsake the Savior, as proven when he states that Jesus, with cries and tears, presented prayers and supplications to God and was heard (Hebrews 5:7). The Gospel narratives reveal that God dispatched an angel to minister to Him, speaking even amidst the crowd. These poignant moments in Jesus's crucified life might be encapsulated by the Psalmist's vision of God affirming to Him: "With You is the beginning..." It is possible that beyond these public proclamations, God the Father continually reassured Him through a hidden and unfathomable voice that encouraged Him. The narrative of Christ's suffering clearly supports this interpretation—the suffering Savior, according to the Church Fathers, recited psalms while progressively ascending spiritually to His Father. It is conceivable that the Heavenly Father's secret encouragement sustained Him until the moment of the Savior's cry, "Why have You forsaken Me?" The period of abandonment, necessary to bear the full weight of sin upon the cross, was but a fleeting moment. It is clear that soon the Father looked favorably upon His suffering Son, who surrendered His spirit in hope.

The notion that the words "With You is the beginning" serve to strengthen the imminently humiliated Son of God finds affirmation in St. Paul’s letter to the Hebrews (Hebrews 5:7, 10). The psalm proceeds from the declaration "With You is the beginning" to refer to Jesus Christ as a perpetual priest in the order of Melchizedek, mirroring how the Apostle links this declaration directly to the fervent prayers of Christ, marked by tears and anguish. Jerome also expresses this belief.

So, what do these words, "With You is the beginning," signify? The Slavonic term here is obscure. In the book of Isaiah, the Greek equivalent is translated differently: "His dominion was upon His shoulders" (Isaiah 9:6). Thus, the "beginning," as understood from the Greek, conveys notions of dominion and authority (Theodoret). This usage prevails throughout both the Old and New Testaments (Jeremiah 34:1; Luke 20:20). Consequently, the present declaration from the Father to the Son could be articulated thus: "Do not let Your humiliation trouble You; do not falter under the cross. You possess boundless authority; dominion over all epochs and peoples is Yours even now, though it remains concealed beneath the burden of humiliation, under scorn's veil; soon, this will be revealed on the day of Your might!" Indeed, not three days had passed since this holy day of power materialized—evident in the glorious event of the resurrection: "For though He was crucified in weakness, yet He lives by the power of God" (2 Corinthians 13:4), the Apostle asserts concerning the Lord Jesus’s resurrection. This day signifies the Savior's might, as He triumphed over death (1 Corinthians 15:57), abolished the power of the devil (Hebrews 2:14), and established authority over all realms in heaven and earth: "All authority has been given to Me in heaven and on earth," He declared to the Apostles upon His resurrection encounter in Galilee (Matthew 28:18).

The resurrection, revealing the Lord Jesus Christ's supremacy, foreshadowed the full disclosure of this authority when the Lord ascended into heaven and took His seat in the place of power (Matthew 26:64). He disarmed the principalities and powers (Ephesians 1:21), led captivity captive (Ephesians 4:8), and endowed the Apostles with divine empowerment from on high (Luke 24:49). His might shone through the brilliance of His chosen ones; the Apostles became the lights of the world (Matthew 5:14) and reflected the light of His countenance, illuminating others with truth. Their lives portrayed the essence of the Lord's instruction: "Let your light so shine before men" (Matthew 5:16).

As time progresses within the Church of Christ, the power of the Savior burgeons in the Lordship of His holy ones. A glance across the annals of Christian history reveals our spiritual heaven adorned with radiant stars—holy martyrs, teachers, pastors, confessors, and other beloved servants of God. Furthermore, this enduring day of power will manifest a greater radiance in eternity as we behold Him sitting at the right hand of power, preparing to judge the living and the dead; when the heavenly forces tremble and our Redeemer approaches in all His grandeur (Luke 21:26, 27; Matthew 24:30), every knee will bow to Him, acknowledging His boundless authority. On that glorious day, the Lordship of His saints will be fully unveiled. Though their glory is presently hidden with Christ in God, when Christ appears, they shall shine with Him in splendor (Colossians 3:3, 4), revealing the righteousness of the just like the sun in the kingdom of their heavenly Father (Theodoret).

It is unsurprising that the Redeemer, in His humanity, is enveloped in such authority and glory—such invincible power and incomprehensible radiance stem from His divinity, rooted in His eternal generation from the beginningless Father. Moreover, the proclamation of this eternal generation by the Heavenly Father to the God-man is corroborated by various scriptures. In another of the psalms, the prophet relays the Father's declaration: "You are My Son; today I have begotten You!" (Psalm 2:7). The same declaration is echoed by John at the Jordan: "You are My beloved Son!" The phrases—birth from the womb and birth before the day—underscore an eternal generation beyond human comprehension. While articulated in human terms, the birth signifies the Son’s unity with the Father, ensuring His unique attributes distinguish Him as a Person of the Holy Trinity, underscoring that as the Infinite begets the Infinite, the Beginningless begets the Beginningless, He remains equally inseparable from the Father, for it is unfathomable to conceive of two infinities (Vas. Vel., Creator of the Holy Father, Vol. VII, p.189).

"Before the dawn" implies the eternal generation of the Forerunner—where "day" connotes light; thus, "Before the day was born, I begot You" conveys the sentiment expressed by the Holy Prophet: "Before the mountains were brought forth, or the earth and the world were formed, from everlasting to everlasting, You are God" (Psalm 89:13; Athan.A). Likening the dawn to the fallen spirit, as indicated by the prophet Isaiah (Isaiah 14:12) and with the angels created prior to visible creation, "before the dawn" confirms the Apostle's portrayal of Jesus as "the image of the invisible God, the firstborn of all creation; for in Him all things were created that are in heaven and that are in earth, visible and invisible, whether thrones, or dominions, or principalities, or powers—all things were created by Him and for Him: He is before all things, and in Him all things hold together" (Colossians 1:15, 17).

The interpretation of "day" is particularly relevant to the present proclamation. The Lord guarantees the Redeemer triumph over His foes, the primary adversary being the fallen angel. Under this framework, the words "Before the day was born, I begat You," assure that victory lies with the Redeemer. The enemy against whom You prepare for battle, whom You must conquer to assert dominion over nations, predates humanity; yet he is of no consequence when compared to You, My eternal birth, My only begotten Son, the eternal and infinite God. Hence, the glory of the Lord Jesus Christ, which will be unveiled on the day of His power, as well as in the Lordship of His saints, finds its foundation in His pre-eternal birth and His divine glory. As the Savior faces the cross, He petitions the Heavenly Father to reveal this eternal glory: "And now, Father, glorify Me with Your own glory, which I had with You before the world existed" (John 17:5). Soon, in response to His acceptance of death, the Heavenly Father will crown humanity in Christ with this divine splendor, manifesting itself in the Resurrection.

St. Paul writes that Jesus Christ, born of the lineage of David according to the flesh, was "declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead" (Romans 1:3, 4). In demonstrating this divine authority through His resurrection, Jesus affirmed His identity as the true Son of God. The divinity of Christ endowed Him with the strength to conquer the enemies of humanity—sin, death, and hell—and to reveal the splendor of His holiness through the Lordship of His saints. Consequently, belief in the truth that Jesus Christ, who suffered and rose again, is genuinely our God instills in every believer the potency to triumph over their inner adversaries. Just as the manifestation of victory over death in Christ’s resurrection validated the truth that He is indeed God, faith itself—enabled by truth—becomes the victory that transcends the world (1 John 5:4).

With You is the origin of dominion on the day of Your might, in the radiance of Your holy ones. "From the moment Your triumphant power over death and hell is unveiled through the resurrection from the dead, You shall emerge as the sovereign, as the origin, of all creation in accordance with Your humanity, enveloped in the full glory and magnificence of Your holiness." Through these verses from the Psalms, the Holy Church invites us, during the Feast of Christ’s Nativity, to reflect on the Child of Bethlehem as the eternal King and God. Out of the womb before the day I gave birth to You. See v. 4.