Amen. I invite you to take your copy of scripture and turn to Psalm 110. We are currently in a series in the Psalms and we've been working through the Psalms consecutively. We've come to Psalm 110. And I'm going to read it in its entirety, pray, consider God's word together. If you're using one of the Bibles that we provide for you, you'll find our passage on page 509, 509. So Psalm 110. A Psalm of David. The Lord says to my Lord, sit at my right hand until I make your enemies your footstool. The Lord sends forth from Zion your mighty scepter. Rule in the midst of your enemies. Your people will offer themselves freely on the day of your power. and holy garments from the womb of the morning, the dew of your youth will be yours. The Lord has sworn and will not change his mind. You are a priest forever after the order of Melchizedek. The Lord is at your right hand. He will shatter kings on the day of His wrath. He will execute judgment among the nations, filling them with corpses. He will shatter chiefs over the wide earth. He will drink from the brook by the way. Therefore, He will lift up His head." Amen. Let's go to the Lord in prayer. Father, we thank you again for your Word and just what a blessing it's been to be in the Psalms. And Lord, we thank you for how the Psalms reveal to us who you are, how they call us into fellowship with you. And Lord, we thank you for this Psalm in particular that is so important to our understanding of Jesus and to the New Testament. And Lord, we pray that you would be with us now by your Spirit, that you would lead and guide us into all truth, that You would show us wondrous things in Your Word, that we might know You more, that we might love and worship You more and follow You more faithfully. And it's through Jesus Christ, our Lord, we pray. Amen. Well, Psalm 110 is actually the most quoted psalm in the New Testament. So the book of Psalms contains a number of messianic psalms, that is, psalms that speak of or make reference to the coming promised Messiah. But of the Messianic Psalms, there is no psalm that so clearly and consistently speaks of the coming Messiah. In fact, Charles Spurgeon concludes, quote, he that reads with understanding will see little of David here except as the writer. He is not the subject of the psalm, even in the smallest degree, but Christ is all. And what we see in Psalm 110 is that where other Messianic Psalms may make reference to Christ or speak of Christ in different ways at various points in the Psalm, here we have a Psalm 110 that is entirely devoted to honoring and celebrating the coming Messiah. What we really have in Psalm 110 is what is known as an enthronement psalm. That is a psalm that was written to celebrate or honor the enthronement or the coronation of a new king. It would be much like the ceremony and celebration that takes place in our own country when a new president is elected and inaugurated. There's a parade and there's speeches and there's celebration and songs. That's what we have here in Psalm 110. But the unique thing about Psalm 110 is that David in writing this psalm is actually looking forward in anticipation. Based on the promise that God had made to him that one of his sons would sit on his throne forever, David is looking forward with anticipation and he is pinning a psalm of enthronement in hopes of his future heir. With this in mind, I want us to consider Psalm 110 this morning. And what we'll see here in our text is that David inspires us to honor his Lord who is King, to honor his Lord who is Priest, and to honor his Lord who is Judge. So this is what we'll see in our text. David inspires us in Psalm 110 to honor his Lord who is king, who is priest, and who is judge. Now before we get into the particulars of Psalm 110 this morning, I want to give you just a sense of how I believe Psalm 110 fits into the bigger story that is being told in the book of Psalms. So several weeks ago, I preached a sermon on the whole book of Psalms, and I tried to show in that sermon that the five books of Psalms, so within the book of Psalms there's five books, and I tried to show that those five books tell a story. And it tells the story of King David through the destruction of the nation of Israel and then sets out hope for a restoration and renewal in the future. Now in this series in the Psalms, we started in Book 5. So we started in Book 5, and the first Psalm in Book 5 is Psalm 107. And right away in Psalm 107, it begins to speak of this hope of renewal and restoration. So in Psalm 107, verses 2 and 3, we read, let the redeemed of the Lord say so, whom he has redeemed from trouble and gathered in from the lands, from the east and from the west, from the north and from the south. And so here, what we see in Psalm 107 is a description of the nation of Israel, which has been destroyed and exiled. Now God is gathering them back to the land. He's restoring them, and the psalmist is rejoicing. And this is the way Book 5 opens up. And this is really the theme of Book 5. This is what Book 5 is characterized. It's characterized by rejoicing and thanksgiving and celebration because God is restoring His people. But after Psalm 107, then we have three Psalms of David. There's Psalm 108, 109, and 110. And in Psalm 108, which we've looked at these Psalms over the last few weeks, in Psalm 108, David is praying for salvation and deliverance from his enemy. And then in Psalm 109, David prays curses upon his enemies. And in response to his enemies' cruelty and barbarism, he cries out to the Lord, Lord, do not be silent. And I believe we learn an important lesson as we think about the progression from Psalm 107 to 108 to 109. We see here that even when God blesses, that doesn't mean that life is without trials or challenges. So in Psalm 107, God delivers His people from exile. He returns them to the land. But when they come back to the land, it doesn't mean there's no more obstacles, there's no more trials, there's no more difficulties. In fact, the walls of the city have been torn down, the temple has been razed, there's enemies within, there's enemies without. In Psalm 108 and Psalm 109, Our testimony to the fact that God will be with His people just like He was with David. And He will deliver them and save them as they face these new challenges and these new obstacles. And then in many ways, Psalm 110 is an answer to Psalm 108 and 109. In 108, David's praying for deliverance from his enemies. In 109, he's praying against his enemies and that the Lord would not be silent. And then we come to Psalm 110 and we meet this messianic figure, this son of David, who is exalted over his enemies and who rules and reigns in righteousness. And these Psalms are to be an encouragement to the people. They're to be an encouragement to the exiles who have now returned from the land. Psalm 108, Psalm 109, God will be with you just like he was with David. And he will see you through these new obstacles and these new challenges. And Psalm 110, ultimately, your hope is in the fact that a new David will come. David's greater son, a messianic figure. who will have victory over all the evil in this world and will give you ultimate and final success. So with this in mind and how Psalm 110 kind of fits into the larger story of what's being told, let's consider together now David's celebration of his greater son, the Lord Jesus, in Psalm 110. And the first thing we see here in our psalm is that David inspires us to honor his Lord who is King. You see it there in verses 1 through 3. Now, as we look at verse 1, I want to point out that in the original language, there's two words for Lord here in verse 1, and the two words are different. It's harder for us to see in our English translations, but it's there, and I'll point it out to you now. You see that the first word, LORD, there in verse one is in all caps. This is the word, the word that's being translated here is Yahweh. It means something like I am who I am, and it is the personal name of God, the personal name of the God of Israel in the Old Testament. And then the second LORD you see there is not in all caps, and it is a translation of the word Adonai, which is a more general term for a lord or a master, that is someone who has authority or is in control, like a father or a boss or a business person or something like that. So what we see here in verse one is that David says, the Lord, that is big Lord, Yahweh, God, says to my Lord, that is David's Lord. And what does Yahweh say to David's Lord? He says, sit at my right hand until I make your enemies your footstool. Now again, this is an enthronement song. So what we have here is that God, big God, big Lord, Yahweh, is enthroning David's greater son, his Lord, by declaring, have a seat. Take your throne until I make your enemies your footstool. Now as Christians, we recognize that this event took place at the ascension of the Lord Jesus. And we actually confess this when we confess the Apostles' Creed. He ascended into heaven and sits at the right hand of God, the Father Almighty. And we learn from the gospel accounts that for Jesus himself, this passage, Psalm 110, was a very important passage and was significant for his own understanding of who he was. So in Matthew chapter 22, Jesus is in the temple. And Jesus is debating a number of leaders in Jerusalem. So the Pharisees, the Sadducees, the Herodians. He's debating them. They are coming to him and they're asking him questions and they're trying to trip him up. They're trying to trick him in some way. And so they're asking him questions about politics and about the Bible and about theology. And Jesus is answering these questions. And at the end of this dialogue that takes place between Jesus and the religious leaders, Jesus then kind of turns the tables on them and he asks them a question. And Jesus presents them with this question in Matthew 22, verse 42. I'm sorry, he says, what do you think about the Christ? What do you think about the Messiah? And then he says, whose son is he? And the religious leaders think to themselves, this is easy. I mean, Jesus has significantly underestimated our abilities here. Of course, everybody knows who the Messiah is and whose son he is. And they answer, of course, he's the son of David. So everybody agreed with that. The Messiah would be the son of David. And then Jesus responds by citing the verse we're reading here, Psalm 110 verse 1. He says, how is it then that David, and that's interesting because Jesus is acknowledging that David is in fact the author of this psalm. And then he says, how is it then that David in the spirit, so Jesus is acknowledging that the Old Testament scriptures are inspired by the Holy Spirit, How is it then that David in the Spirit calls him Lord, saying, and he cites Psalm 110 verse 1, the Lord said to my Lord, sit at my right hand until I put your enemies under your feet. If then David calls him Lord, how is he also his son? And Matthew records. No one was able to answer him a word, nor from that day did anyone dare to ask him any more questions. And what Jesus is pointing out here as he engages the religious leaders with this question is that Psalm 110 reveals that the Messiah is not only David's son, but he will be greater than David. That David himself submits himself to Him and declares Him to be his Lord and his Master. And Jesus is saying to the religious leaders, you haven't factored this into your equation and your understanding of who the Messiah is. He's not just David's son. He is David's Lord. He is David's master. David himself acknowledges his supremacy and his lordship. And this actually will provide the framework then for Jesus in his life and ministry to go on to claim not just to be human, but to be divine. In the larger context of this debate that's been going on between Jesus and the religious leaders in the temple in Matthew chapter 22, I think that Jesus is also saying to the religious leaders, and this is what he's intended to communicate, in all these skirmishes between you and me, you must understand that there is now someone here of whom David prophesied. There is someone now in your midst of whom David himself called Lord and Master and to whom David himself submits. And you also must do so. All your political opinions, all your biblical interpretations, all your theological ideas, all your perceptions of how the world works or should work must come under the submission of my greater authority, for I am David's greater son. I am David's Lord and master. I am the promised Messiah. And my friends, this is true for all of us. Jesus is Lord. Jesus is Master. And when we come to understand Jesus for who He truly is, we don't question Him. We don't debate Him. We don't set ourselves at odds with Him. But like David, we submit to Him. And we confess Him to be our Lord and our Master. I also want you to notice here, though, in this first section, as David calls us to celebrate his Lord who is King, notice that Jesus' ascension and exaltation, which we read of in verse 1, is not the end of His reign, but just the beginning. So in verse 1, Jesus ascends to the Father. He's exalted. And the Father says, sit at my right hand until I make your enemies your footstool. And then you see in verses 2 to 3, David provides us with a description of Jesus' current reign. which actually is known as Jesus's session. Session is just an old way of saying sitting. Jesus is now sitting and he is ruling and reigning. He sits on his throne. And maybe some of you have heard this before. It is true that in one sense, Jesus's sitting represents the fact that his work is finished. It is complete. In the sense that His atoning work, His sacrificial work has been done. Jesus offered the once and for all sacrifice for the sins of His people and He was raised from the dead. And so in this sense there's no more work for Jesus to do to accomplish our salvation and our redemption. But you also notice here in the text that Jesus' sitting is not intended to communicate complete inactivity. It's though Jesus now has taken the throne and He does nothing. He's inactive. No. Jesus' atoning work is done and finished, but from His throne, Jesus is engaged in ongoing activity as He extends His rule and reign, as He extends His kingdom through His people, the church. One commentator has put it this way, quote, when he sat down at the right hand of power, it was not for a brief cessation from warfare, but for an age-old conflict with the powers of evil. Sitting is not always a posture of rest. Some of the hardest work of life is done by the monarch seated in his cabinet, end of quote. So notice this in the text. Again, verse 1, the Lord says to David's Lord, the Messiah, sit at my right hand until I make your enemies your footstool, and then look at verses 2 and 3. Now, and let me just pause here and say this. This is poetry, right? And one of the challenges, and I would say one of the joys of Psalm 1 and 10, is that you have to kind of figure out who's talking and who they're talking to and when, because this is a poetic description of what's taking place. So notice in verse 1, it's the Lord, Yahweh, speaking to David's Lord, the Messiah. But now in verses 2 and 3, it's David speaking about his Lord, the Messiah. And this is what David says. The Lord, Yahweh, sends forth from Jerusalem, Zion, your mighty scepter. So the Lord, that is Yahweh, is sending forth the scepter of the Messiah. His rule is reign. And then David declares to his Lord, to the coming Messiah, rule in the midst of your enemies. That is presently. Now that you've been exalted to the right hand of the Father, rule in the midst of your enemies. So that's a current, ongoing activity. And it's kind of strange that he says rule not over your enemies, but he says reign and rule in the midst of your enemies. You see, normally when someone rules, they rule over their enemies, right? That's what we see in verse 1. Sit at my right hand until I make your enemies your footstool. If it's your footstool, you're ruling over them. But here it says rule in the midst of them. And the idea seems to be here, this idea that Christ's kingdom has invaded this world. It's invaded the ranks of this world. And Christ is ruling in the midst of His enemies through His church, His people. This is confirmed when you look at verse 3. And there we read, your people, that is Christ's people, the church, will offer themselves freely on the day of your power in holy garments. So Christ's people, His church, will willingly give themselves to extend His rule and His reign. From the womb of the morning, the dew of your youth will be yours. It seems the idea here is that this king will be forever young. He'll forever be full of youth and vigor and life and vitality to extend his rule and reign and his kingdom. Now, for those of us who have committed ourselves to the Lord Jesus, for those of us who have acknowledged Him as Lord and repented of our sins and submitted to Him, this is the call of Psalm 103 to us in this first section. It is to freely offer ourselves to our everlasting Lord who is currently advancing His kingdom in this world. And to do so, not reluctantly, but gladly. Not begrudgingly, but willingly. This is how we honor David's Lord, His greater Son, the Messiah as King. We submit to Him. We repent of our sins and we gladly and freely offer ourselves in his service for the advancement of his kingdom. So David inspires us to honor his Lord who is king. But secondly, I want you to see in our text that David inspires us to honor his Lord who is priest, who is priest. Look there in verse four of Psalm 110. The Lord has sworn and will not change his mind. You are a priest forever after the order of Melchizedek." Now, Charles Spurgeon, looking at this verse here, he declares, quote, we have now reached the heart of the psalm, which is also the very center and soul of our faith. Our Lord Jesus is a priest king, end of quote. Now, I think that's right, and I want us to consider what's being said here. So, notice that this is actually the second time in the psalm that Yahweh, that is the Lord, big Lord God, speaks. So in verse 1, Yahweh declared to David's Lord, the Messiah, sit at my right hand until I make your enemies your footstool. And now you see in verse 4, Yahweh speaks again. In his second declaration over David's son, the Messiah, it's you are a priest forever after the order of Melchizedek. Now who is Melchizedek? Melchizedek is actually a very important figure in the Bible. He only appears three times. Okay? So Genesis 14. So very early in the Bible, Genesis 14, where he meets Abraham and blesses him. Then here in Psalm 110, and then again in Hebrews, where the author of Hebrews spends three chapters, Hebrews chapters 5 through 7, explaining how Jesus has fulfilled the office and the ministry of Melchizedek. Now, going back to Genesis and the first mention of Melchizedek, Melchizedek is identified there as the king of Salem and as a priest of God Most High. The king of Salem and a priest of God Most High. Now, this is significant because later in the biblical storyline, when Abraham has a child, and Abraham's children become the people of God and then are constituted as a nation, The roles and responsibilities of the king and the roles and responsibilities of the priest are very carefully separated and kept distinct from one another. So a king cannot be a priest and a priest cannot be a king. They have been given by God specific roles and responsibilities. So for example, In 1 Samuel chapter 13, when King Saul becomes impatient that Samuel's taking too long to come to the battle, King Saul goes ahead and takes it upon himself to offer a sacrifice to the Lord, something that only the priests were authorized to do. And as a result, the Lord judges Saul and he takes the kingdom from Saul and gives it to David. Or in 2 Chronicles chapter 26, King Uzziah, he becomes proud and King Uzziah enters into the temple and he does again something that only the priests are permitted to do. He offers incense on the altar of incense and the Lord strikes him with leprosy and he has leprosy until the day of his death. But Melchizedek is different. Before God had officially established a kingly office in the nation of Israel, or a kingly priesthood in the nation of Israel, we encounter very early in the Bible this shadowy figure named Melchizedek, who is both a king and a priest. He is the king of Salem, and he is priest of God Most High. And now, hundreds and hundreds of years later, David is penning Psalm 110, and David prophesies that his son will be a king and a priest according to the order of Melchizedek. As our king, he will secure victory over our enemies, like we saw in verses one through three. And as our priest, he will secure and make a way for us to have a relationship with God, as we see here in verse four. You see, in this person, all of these significant offices of priest and king, and we could even add prophet, will come together in one unique individual. And how is it that this coming Lord, this coming Master, this coming Messiah, how is it that he will secure our relationship with God? Well actually it's hinted at even in Melchizedek's name. The name Melchizedek means King of Righteousness. So Melek in Hebrew is king, Zedek is righteousness, Melchizedek king of righteousness. And in regards to the jurisdiction of this king and where he reigned, he was the king of Salem and the word Salem in Hebrew means peace. And of course, as we come to the Lord Jesus in faith, what happens is He takes our sin, right, and bears it on the cross and He grants to us His righteousness. So that we stand before God in His righteousness and we are declared to have peace with God. Jesus is our King Priest who has secured our relationship with God. But having said that, in our text, the thing that the psalmist seems to emphasize the most here in regards to the Messiah's priesthood is its certainty and permanence. Its certainty and permanence. Notice there in verse 3, actually in just this one verse, three times David stresses the certainty and permanence of the priesthood of his messianic son. You see there in verse 4, he says, the Lord has sworn. There's the first time. He's promised it. You can count on it. And will not change his mind. There's the second time. You're not going to move him off of this. It is certain. You are a priest forever. There's the third time after the order of Melchizedek. His office and his priestly work on your behalf is permanent and it is everlasting. This week our family was doing a Bible reading and we were reading in Mark chapter 13 and we just read the first three verses of Mark chapter 13. And in the beginning of Mark chapter 13, Jesus and his disciples are exiting the temple. And as they're leaving the temple, one of his disciples looks back and he's amazed at the size and the beauty of the temple. And he says to Jesus, look teacher, what wonderful stones and what wonderful buildings. And Jesus responds to his disciples, do you see these great buildings? There will not be left here one stone upon another that will not be thrown down. And what Jesus is doing in Mark chapter 13 is he is prophesying the destruction of the temple, which would take place only about 40 years later in AD 70, when a general by the name of Titus, attacked the city of Jerusalem, and they raised the temple to the ground so that Jesus' words were fulfilled, not one stone was left upon another. And after he did that, Rome declared that the Jews were not permitted to rebuild the temple. And do you know that even to this day, the temple has not been rebuilt in Jerusalem? Now, that's a problem for traditional Jews who do not believe that Jesus is the Messiah. And why is that a problem? Because that means that for the last 2,000 years, there has been no temple, which means there have been no priest, which means there have been no sacrifices offered for the atonement of the sins of God's people. And isn't it strange that just about, isn't it unique, maybe coincidental, that just about the same time that the temple was going to be destroyed, you had a prophet on the scene who prophesied that it would be destroyed and who was killed on a cross like a sacrifice. and who had professed that his death would in fact be an atoning sacrifice for the sins of God's people. You see, my friends, when Jesus came, he did not come to restore the temple. He came to announce its destruction. Jesus did not come to promote and prop up the priesthood. Jesus came to fulfill the priesthood, to be our great and final High Priest. Jesus didn't come to perpetuate the endless offerings of bulls and goats to atone for the sins of God's people. Jesus came to offer Himself as a once and for all sacrifice for the sins of His people so that the curtain in the temple would be ripped from top to bottom and all those who trust in Him would have access to God forever and for always. Jesus is forever and always our great high priest, our priest according to the order of Melchizedek. And this, in fact, is part of Jesus's ongoing activity. This is part of Jesus's session. Even as he rules and he reigns from his throne, Jesus lives to intercede for us and to bear testimony to his sacrifice for our redemption. Author of Hebrews states it this way in Hebrews chapter 7 verses 23 to 25. The former priests were many in number because they were prevented by death from continuing in office. But he holds his priesthood permanently because he continues forever. Consequently, he is able to save to the uttermost those who draw near to God through him since he always lives to make intercession for them. And my friends, this is how we honor David's Lord, our priest. We honor him by drawing near to God through him in faith with confidence, with assurance that his atoning work is perfect, is complete, is certain, is permanent. Third, we honor David's Lord who is judge. So David inspires us here in our text to honor his Lord who is king, who is priest, and finally who is judge. Look there in verses five through seven. David writes, the Lord is at your right hand. He will shatter kings on the day of His wrath. He will execute judgment among the nations, filling them with corpses. He will shatter chiefs over the wide earth. He will drink from the brook by the way. Therefore, He will lift up His head. Now again, Spurgeon says here, quote, these last verses of the psalm we understand to refer to the future victories. of the priest-king." And I think that's right. So if you're following here in terms of the flow of the passage, we note that in verse 1, David's Lord, the Messiah, Jesus, is exalted. He ascends to the Father. He's exalted and he sits at the right hand of the Father. Then in verses 2 through 4, what we have is Jesus' session. That is His ongoing activity as He rules and He reigns. And as king, He's advancing His kingdom through His people, His church. And as priest, He's interceding on behalf of His people so that they might relate to God. And He advocates for them. And now as we come to verses five through seven, I believe the emphasis here is on Jesus' return and His final judgment. Notice this in the text, look at verse five. The LORD, and you notice it's not all caps, this is smaller writing here. The LORD, that is David's son, the Messiah, is at your right hand, that is God's right hand. He, that is the Messiah, will shatter kings on the day of His wrath. The day of His wrath is the day of His coming, His second coming. Verse 6, He will execute judgment among the nations, filling them with corpses. He will shatter chiefs over the wide earth. And I love what one commentator says here. He says, in terms of the New Testament, we have moved now from Hebrews to Revelation. So verse four is Hebrews. Jesus is our priest according to the order of Melchizedek. Now, verses five through seven, we've moved to Revelation. Jesus is judge and he's coming and he's returning to enact justice on the earth. And you see that David's promised son here is in the forefront. Yahweh is at his side. His son is at the forefront. And the promised coming Messiah, the promised coming Judge is executing justice among the nations. This is what John is speaking of in Revelation when he sees a vision of this day, of the coming of the Messiah. And he describes Jesus with these words, from His mouth comes a sharp sword with which to strike down the nations. And He will rule them with a rod of iron. He will tread the winepress of the fury of the wrath of God the Almighty on His robe and on His thigh. He has a name written, King of Kings and Lord of Lords. And then we see in verse seven, the final verse, he will drink from the brook by the way, therefore he will lift up his head. And it seems here, this is a bit of an obscure verse here, or a little bit difficult to understand, but it seems that the idea here is that the Lord's judgment will be done with such purpose and swiftness that he will not even stop and linger for refreshment, but rather he will quickly drink from the brook by the way. as he presses on to victory. So this is David's final hope. This is his ultimate hope. And my friends, understand, this is our ultimate hope as Christians. In Psalm 108, David is praying, God, deliver me from my enemies. In Psalm 109, David prays that God would not be silent against those who falsely accuse him and prey on the weakest and the most vulnerable. And now in Psalm 110, we discover the source of David's hope. David believed the promise of God. He believed God's promise that a future Messiah, David's promised son and Lord, would rule and reign in justice and righteousness on God's throne forever. And he would make all things right. Now let me just say, of course in this text there is an implicit warning. for those who have not yet acknowledged David's son as Lord and King and Messiah. As the psalmist declares in another Messianic psalm in Psalm 2, there is a warning here for those who have not submitted themselves to Jesus. In Psalm 2, the psalmist writes, now, therefore, O kings, be wise, be warned, O rulers of the earth. Serve the Lord with fear and rejoice with trembling. Kiss the Son lest He be angry and you perish in the way, for His wrath is quickly kindled. Blessed are all who take refuge in Him. And so there's a warning here that Christ will come as judge. And for those who have not taken refuge in Him, for those who have not trusted in Him, they will know His justice and His judgment. But my friends, understand this, that in Psalm 110, the promised return and judgment of David's greater son is not primarily intended to invoke fear in God's enemies, but rather is intended to comfort God's people. That's the sense of this psalm. That's the way it's being written. That's the way it's being communicated. That's the purpose behind it. The primary emphasis is not be afraid. The primary emphasis is be encouraged. Be filled with hope. Sin will not finally win. And injustice will not ultimately prevail. But as the angel in Revelation 11 declares, One day he will announce, the kingdom of the world has become the kingdom of our Lord and our Christ and he shall reign forever and ever. This is the primary emphasis of Psalm 110. Not a threat to Jesus' enemies, although it is that, but far more a comfort to Jesus' people. Christ, our judge, will rule and reign in righteousness. He is our king. He is our priest. He is our judge. And so the call of Psalm 110 is to honor Him, to submit to Him, to hope in Him, to celebrate Him, and to worship Him. Let's go to the Lord in prayer. Father, we do thank you for this psalm, and we thank you for the Lord Jesus. We thank you for how He is revealed to us in all the pages of Scripture. We thank you for this psalm, Psalm 110, that speaks almost exclusively of Him and of His rule and reign, of His priestly ministry, of His coming judgment. Father, we pray that as we reflect on the person of Your Son, the Lord Jesus, that we would be all the more devoted to Him, submitted to Him, that we would all the more freely give ourselves to the advancement of His kingdom, and that we would trust in His atoning work on our behalf. We thank You that even now He intercedes for us and will forever to secure our relationship with You. Lord, we praise You this morning and thank You for how You have loved us through Your Son, the promised Messiah, Jesus. And it is in His name we pray. Amen.