"The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool" (Psalm 109:1). It is essential for us to reflect deeply on the question posed by the Lord at the very outset of the psalm. The Hebrews have addressed this matter, whether we acknowledge it or not, and it is imperative that we do not reject it. When they ask if Christ is the Son of David, a 'No' would contradict the Gospel, as the very beginning of Matthew states: "The book of the birth of Jesus Christ, the Son of David" (Matthew 1:1). The evangelist identifies Jesus clearly as the Son of David. Therefore, the Jews responded correctly, and the Gospel is in alignment with their answer. Both the suspicions of the Jews and the faith of Christians affirm this truth. If David indeed called Him Lord, how could He be considered David’s Son? The Jews refrained from answering further, for they did not seek Him as Lord, failing to recognize Him as the true Son of David. Let us, dear brethren, hold firm to our faith and proclaim boldly; "for with the heart, we believe unto righteousness, and with the mouth, we confess unto salvation" (Romans 10:10). We must declare both the Son of David and the Lord of David, unashamedly, lest we incur the displeasure of the Lord.
It is evident that Christ has been exalted at the right hand of the Father since His resurrection and ascension. This truth is established; we have not witnessed it physically, yet we hold to it by faith, having read it in Scripture and heard it proclaimed. Therefore, because Christ is the Son of David, He simultaneously holds the title of Lord over David. Such honor is not unexpected; after all, it is common for a son to become Lord over his father when he rises to power. Even more astonishing, a son may ascend to kingship above his father, or a layman may acquire the position of bishop above his father. In assuming human flesh, experiencing death in that flesh, being resurrected and ascending in that same glorified flesh, He embodies both the Son of David and the Lord of David.
Thus, Christ occupies the position at the right hand of God, as He is a Son seated beside the Father, concealed from our sight. We must trust in this truth. The Lord has said, "Sit thou at my right hand, until I make thine enemies thy footstool." You may not see Christ in His exalted position, yet you witness how His foes are made subjects under His feet. Should this be visibly fulfilled, we ought to trust that the former is also realized in a hidden manner. Who are these enemies made a footstool? Vanity is personified, for it is written, "Why do the Gentiles rage, and the people imagine a vain thing?" This reveals that He remains at God's right hand until His adversaries are brought low. This process is ongoing, even if gradual; it is unending. Although the Gentiles may conspire against Christ, will they thwart the promise: "I will give you the Gentiles for your inheritance, and the ends of the earth for your possession"?
The Lord promises to send forth the rod of His strength from Zion (Psalm 109:2). It is evident that the prophet does not refer to Christ's eternal kingdom, which He shares with the Father, sovereign over all creation, for the Word of God always reigns. "To the King eternal, immortal, invisible, the only wise God, honour and glory forever and ever" (1 Timothy 1:17). This is the eternal King, invisible and incorruptible. Likewise, Christ, as the Word and Power, is with the Father, sharing in His divinity. Although He reigns eternally, His governance, manifested in time through His incarnation, invites Christians to participate in eternity. Thus, He took His rightful place at the right hand of the Father, fulfilling the prophecy which continues until the end of ages.
When He sends His rod of strength from Zion, what shall unfold? He shall reign even in the midst of adversaries. To rule among His enemies is paramount; for isn't it true that He will reign amidst hostility before the righteous are rewarded and the wicked face judgment? His reign during times of contempt foreshadows His ultimate authority when the just will reign eternally alongside Him, while the ungodly face everlasting condemnation. In the present age, amid these adversities and the passing of time, His power is extended through Zion, establishing His rule among His enemies.
"With Thee is the beginning in the day of Thy strength," (Psalm 109:3). What does this phrase signify regarding the strength of God, or about what is understood as the beginning? Perhaps it is better to assert, "You are the beginning," rather than that He simply possesses it. When questioned about His identity, He affirmed, "I am the beginning" (John 8:25). The Father is also the beginning, from whom the only begotten Son originated. Both Father and Son are divine, and hence, they are not two beginnings but one. While the Father is God and the Son is God, their unity is evident. Therefore, we can assert that "with Thee is the beginning."
In asserting this, it is revealed that while He is the Beginning, it simultaneously acknowledges His individuality. Jesus declared, "Behold, you are scattered, every one to his own, and leave Me alone; but I am not alone because the Father is with Me" (John 16:32). The Beginning resides within Him, and the Father remains intimately united with the Son. When the Beginning is revealed alongside Him, all creation will recognize Him for who He truly is: "For we shall see Him as He is" (1 John 3:2).
As for the mention of His power, it must be understood in the context of the glory of the saints. It is within this splendor, shared by the saints, that His glorious power will be manifested fully, though presently cloaked in mortal flesh.
But presently, the significance lies in the declaration, "I have begotten Thee from the womb before the morning star." If God has a Son, could He also possess a womb? Unlike human form, He has no bodily parts; yet, it is said, "He who is in the bosom of the Father has declared Him" (John 1:18). Thus, womb and bosom represent a hidden reality. "Before the morning star," signifies something of utmost importance, illustrating the creation of the stars for signs and seasons (Genesis 1:14). The reference to "before the morning star" can be understood both literally and figuratively. For indeed, Christ was born during the night from the womb of the Virgin Mary, as evidenced by the testimony of the shepherds who were watching their flocks (Luke 2:7-8). Thus, from this passage, we understand that Christ is the Son begotten from the Father.
What purpose was His birth intended to serve? "The Lord hath sworn and will not repent: Thou art a Priest forever after the order of Melchizedek" (Psalm 109:4). Indeed, He was born to fulfill the role of an eternal Priest, for He is not merely a priest by His nature as the divine Son, but through the flesh He assumed, enabling Him to offer the ultimate sacrifice on our behalf. Thus, the Lord swore an oath. Can He, who forbids men to take oaths (Matthew 5:34), take one Himself? Perhaps this prohibition ensures that mankind does not fall into perjury, and therefore, it can be said that the Lord swearing is acceptable, for He is the ultimate truth. When people swear, they invoke God as their witness. Since He cannot err, He is justified in affirming His promises with an oath.
The essence of the Lord's oath is a confirmation of His unchanging purpose: "You are a Priest forever." He will not alter this as it pertains to His nature. Yet, what type of priesthood is this? Will it resemble the sacrifices of the patriarchs or the tabernacle worship of the Old Testament? This is far from the truth, as these practices have been abolished. The temple is destroyed, the Levitical priesthood has ceased, and those offerings have vanished from sight. Even among the Jews, the traditional priesthood has diminished, and they fail to recognize the Priesthood after the order of Melchizedek. These truths are intended for believers; those unacquainted with them should seek understanding earnestly. The nature of the Melchizedek priesthood is made evident in Scripture.
"The Lord is at thy right hand" (Psalm 109:5). The Lord commanded, "Sit at My right hand," and He remains there, interceding for us, as a priest who enters the heavenly sanctuary, where He ministers in the holiest of places. The One who is without sin stands as our mediator; and as He sits on the right hand of God, He strikes down kings in the day of His wrath. You may wonder, which kings are being referred to? Recall it is written that the rulers of the earth conspired against the Lord and His Anointed. Through His glory and power, He has rendered them weak, thwarting their efforts to erase the Christian name from existence. For indeed, whoever stumbles over this stone will be broken (Matthew 21:44). They stumble upon this stone, blind to its significance, only to be crushed when they dismiss its true nature, diminished even further.
"He shall judge the Gentiles; He shall replenish that which is fallen" (Psalm 109:6). Consider those who stand firm against Christ; they create their own lofty towers but will certainly fall. If you choose humility and seek repose at the feet of Him who reigns at the right hand of the Father, you shall find restoration. Yet if you cling to pride, you will find yourself unable to rise. This principle is echoed in Scripture: "Therefore, He will destroy them and not build them up." This implies there are indeed those whom He will humble to restore, an act already underway as He judges the nations.
"Out of the stream on the road, He will drink, and He shall lift up His head" (Psalm 109:7). The stream symbolizes the relentless passage of human life—each life being born and each life ultimately ending; as one generation fades, another emerges. What becomes of this unending cycle and the journey it entails? Christ willingly drank from this river of mortality, engaging fully in the human experience of birth and death. By lifting His head, He displayed His humility and obedience, experiencing a death that leads to exaltation by God; for in due course, every knee shall bow before Him (Philippians 2:8-11).
THEOSIS