Psalm cx. A psalm of David. "The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool." This psalm is spoken by the Spirit through the tongue of David. In the verse above quoted the Trinity is manifest. The Spirit says "The Lord," which evidently means the Most High, "said unto my Lord," which is the Seed, "Sit thou at my right hand, until I make thine enemies thy footstool."

That the one here spoken of, who is to have dominion over his enemies, is the Seed is clear from the succeeding verse, "The Lord shall send the rod of thy strength out of Zion."

Upon the holy hill Zion the Son, the King, was set, and to him was given the heathen and the uttermost parts of the earth, which is the same with the gift to the Seed; therefore Zion, which is and which contains the whole plan and system for the great work, becomes the "rod of strength" unto the Seed. Hence the command is unequivocably given to the Seed, "Rule thou in the midst of thine enemies." That the Seed did rule in the midst of his enemies is placed beyond all doubt by his perfection, and the successful completion of his work. Who are his enemies? Simply man? Such an answer is without weight: it is lighter than air. Man in comparison with God is as nothing; the enemies of the Seed are the workers of iniquity; they are the great host of evil, and in the battle these shall be overthrown: for the command is, "Rule thou in the midst of thine enemies." Is this command given to one who is not engaged in a struggle? or is it given to one who is not yet in existence? That is, as man? No: for the Son has been set on the holy hill Zion, and the work has been in progress from the "womb of the morning," or when God said, "Let there be light."

"The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek."

To whom is this addressed? It is addressed to the Lord: for by the gift of the people the Lord is known. The third verse confirms this gift to the Son, where it says, "Thy people shall be willing in the day of thy power;" therefore the address is to the Lord, who is the same with the Son, the King, the Seed, and who is now made a priest forever. By the length of his days, also, the Seed shall be known: for the inheritance was given unto him forever.

The Lord, then, is made a priest forever after the order of Melchizedek, and to be made a priest he must be anointed as a priest: hence from this rite is derived the title "The anointed of the God of Jacob."

If the Lord is made a priest after the order of Melchizedek, it follows that Melchizedek was Divine: for the Lord was already possessor of heaven and earth; therefore the office of the order of Melchizedek was of a peculiar nature. What was this office? This office involved the care and ministration of the "Bread of life" which came down from heaven, and in this he was priest of the Most High God. After this order the Seed was made a priest, and, in the ministrations of his office as priest, he also cared for the "Bread of life," and gave it to his disciples, and said, "Take, eat: this is my body."

"The Lord at thy right hand shall strike through kings in the day of his wrath." It is probable that these kings relate to the different ages or generations of man: all of which are typified by the four kings, from the slaughter of whom Abram was returning when he was met by Melchizedek. Through these four ages the work for the overthrow is carried on. Through these four ages run the great rivers, and in them the Redeemer was manifest in the flesh: for it is said, "He shall drink of the brook by the way: therefore shall he lift up the head." But the destruction of his enemies in the latter day is thus expressed: "He shall judge among the heathen, he shall fill the places with the dead bodies; he shall wound the heads over many countries."

This psalm is brief, comprehensive, wonderful. It commences its record from the foundation of the world, and continues through the great work until the final triumph, and from thence forever after.