The Son of Sovereignty (Hebrews 1:13-14)

Kootenai Church

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For to which of the angels in the inner city, upon a son and a dad and a young man, again are we a father to them, and shall be a son to them.

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When he again brings the firstborn into the world, he says, and let all the angels of God worship him.

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And of the angels, he says, who makes his angels winds and his ministers the flame of fire. But of the son, he says, your throne,

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O God, is forever and ever, and the righteous scepter is the scepter of his kingdom. You have both righteousness and lawlessness.

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Therefore, God, your God is going to do you all the gladness of the world. And you,

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Lord, in the beginning laid the foundation of the earth, and the heavens are the works of your hands. They will perish, but you remain, and they all will be complete like a garment, like a mantle that will hold them up, like a garment that also will be changed.

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But you are the same, and your years will not come to an end. But to which of the angels has he ever said,

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Sit at my right hand until I make your enemies and put a spade in your feet. O God, all ministering spirits, send out your rendered service for the sake of those who inherit salvation.

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Let's pray to him before we begin. Father, it is our strong desire to be here in your voice in the pages of Scripture, that we might hear you speak to us through the words which were written almost 2 ,000 years ago under the inspiration of the

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Holy Spirit. Whether it is not in dreams or in visions or in still small voices that you speak, unless you are certain that it is through your word, we pray that you would make us now attentive to those things.

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Help us to discern, help us to hear, that we may be honored and glorified by producing obedient hearts.

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Be glorified at this time and sanctified at this time with that purpose, and to the end that we may be equipped to encourage you in your word.

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We pray this in Christ's name. Amen. We're looking today at the seven citations from the

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Old Testament. And ultimately, the goal of the author in this first chapter of Hebrews is to prove to us that Jesus is superior to the angels.

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For us, that may not seem like necessarily all that long. It was a goal because you are here not because you worship angels, but because you worship

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Jesus. So for us, that argument seems romantic or maybe juvenile. But to the first century

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Jews, it would come out of a system in which angels were exalted, in which their Messiah had been crucified, or when we cross under a curse, they needed to have it shown to them that their

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Messiah was greater than any of the angels. And so that's the argument of this first chapter of Hebrews, that Jesus has inherited a more excellent name than they, as he says in Hebrews 4.

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He's become much better than the angels, having been exalted to the Father's right hand. And so these seven citations that we have from the

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Old Testament come in verses five through verse 13, and we're finishing up chapter one this morning with verses 13 and 14.

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There is somewhat of an overlapping theme between the first section of chapter one and the second section of chapter one.

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We've noticed that chapter one is divided into primarily two parts. The first part, verses one to four, lists seven glories of Christ.

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He's the creator of everything, the heir of everything, the exact representation of God's image and radiance of the divine being.

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He made purification of sins. He ascended out of the Father's right hand. Those are the seven glories in the first four verses.

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Then the rest of the chapter, the second part, he is citing these Old Testament passages, seven of them, all but one of them are from the

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Psalms, in order to show that the things that he has said about Jesus are indeed true. In fact, this is what the

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Old Testament taught that they were to expect in their Messiah, the Jews. And so these seven verses, these seven citations from the

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Old Testament that come from the Book of Psalms are all intended to show us that indeed this Messiah is as glorious as he is holy, in the first four verses.

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And then there is an overlapping theme in that both of those two first sections kind of reach their climax at the very end.

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That is, that in verse four, I should say in verse three, the offer ends with the exaltation of the majesty of the

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Son at the Father's right hand. Having made purification for sins, he sat down at the right hand of the majesty of God.

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And as he ends that first section with that glorious fruit, Messiah, who has been raised from the dead, after he died, made purification for sins, he sat down at the

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Father's right hand. Now, in the seven sections, citations from the Old Testament, they end in the same way.

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Look at verse 13. Unto which of the angels has he ever said, sin in my right hand, that it shall not make my enemies implicitly over your feet.

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He ends the seven citations with the same way that he ends that list of seven glories of Christ. He is glorious, so glorious that he ends his statement with this, he sat down at the right hand of the majesty of God.

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Then he gives us seven citations from the Old Testament and he ends with that citation from Psalm 110 about Messiah sitting down at the right hand of the majesty of God.

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So some of the final citation from the Old Testament is from the 110 Psalms we read at the beginning.

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And you're gonna need to turn back there now and keep your finger here in Hebrews chapter one because what we've been doing is going back to the

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Old Testament passage to look at the Old Testament passage in its context and see what the author is saying there and then bringing that into the

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Book of Hebrews. So we're gonna be looking at Psalm 110. Then we'll be returning to Hebrews chapter one.

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The 110th Psalm. It is difficult to overstate the importance of Psalm 110 to not just the

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Book of Hebrews but also to the entire New Testament. Psalm 110, if you're interested in being attracted to things like this, is the most quoted psalm in all the

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New Testament. In fact, Psalm 110, verse one, is the most quoted verse in the

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Old Testament and in the New Testament. When you had asked me several weeks ago how many times is Psalm 110 quoted in the

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New Testament, what would have been your guess to that? You probably would have read it.

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When it says, my Lord sit at my right hand until I make your enemies at least hold your feet, you might have said, well, obviously that's in Hebrews chapter one.

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I know that because we've read it every week for the last 14 weeks. So I know that it's there. But where else would it be?

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I think I remember a passage in the Gospels maybe where Jesus quoted this. So probably two or three.

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What would your guess be? Let's go on the other side and say maybe 10 times in the New Testament you might have heard this quoted. 23. 23 times in the

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New Testament. Psalm 110, verse one, is quoted. That is 11 out of 27 books in the

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New Testament quote this Psalm. Quote verse one. Seven of the nine New Testament authors quote verse one.

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You think this is significant? I would suggest that if you're going to memorize a Psalm sometime in the near future, you would memorize

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Psalm 110. It is obviously on the mind of the New Testament authors. In fact, the second, the second place verse is not even in the second place.

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The second place verse is only mentioned seven different places in the New Testament. That is that Psalm 110, verse one, is quoted three times more frequently than the next most quoted verse in the

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Old Testament which is Leviticus 19, verse 18. Let me rephrase that. Three times more.

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Psalm 110, verse one, is quoted. And this is not the only, this is not the only quotation from Psalm 110 that we find in the

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New Testament. You find it also in the Book of Hebrews. Psalm 110, verse four is quoted in the

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Book of Hebrews. The Lord is born and will not change his mind. We are priests forever according to the orders of Ephesus. Now why is it the

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New Testament authors put it so frequently in the Book of, from Psalm 110? Particularly verse one.

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23 different citations. You know why it is? The Jewish Messiah having died on a cross under the

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Roman authority at the hands of Gentiles under the apparent curse of God, which he was under the curse of God, but now is visible to all who look upon it.

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Their Messiah having died under the curse of God, the message of the apostles was yes, he died under the curse of God, but God has accepted that sacrifice and vindicated him by raising him from the dead and declaring him, that very one who died under a curse, to be the son of God and has exalted that one to the very right hand of God and the majesty of God.

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That's the central message of the New Testament. The New Testament is almost an explanation of Psalm 110.

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That the Messiah hadn't come and to die, and having died, he has been raised, and having been raised, is seated at the

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Father's right hand. Now when we speak of the message of the Gospel, and we describe the Gospel to people, we speak in terms of God dying for sinners,

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Christ dying for sinners, the Son came and bore our penalty, and he bore the wrath that we are due, and we tell people what the response to that is, that it is repentance and faith.

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But very often, far too often, we kind of give the resurrection something of a shorter stretch. In that, the emphasis is always on God dying for sinners.

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But how often do we tell the rest of that tale and remind people that God has exalted him to the Father's right hand?

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That's so integral to the Gospel, you cannot separate it. In fact, you see it in the preaching of the Apostles.

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You see it in the book of Acts, Peter on the day of Pentecost. This Messiah, whom you crucified, God raised him again, and exalted him to his right hand, as part of the message of the

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Gospel. And yet we tend to give that kind of a, we kind of short that out, we tend to not mention that, and I think it is to our own detriment that we don't spend more time thinking about that ourselves as Christians.

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The Savior that we serve, and the God that we serve, sits, not, as it were, at the head of the table

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He sits at that position of preeminence, and power, and majesty, and glory. That is the message that we provide.

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And then we demand of men, you must bow the knee to him, because this one who sits in this exalted position is coming back again to judge the living and the dead.

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That's central to the message of the New Testament. So, Psalm 110, verse 1, 23 times in the New Testament, most quoted verse in all of the

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New Testament, the second one's in the book of Leviticus, hold on a second, weren't we supposed to ignore all the stuff in Leviticus?

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All the condemnations about alternative lifestyles, and the religious code, and all that stuff, we're supposed to,

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Christians, we're supposed to just piss that out of the door, right? No, that's the second most frequently cited passage in the

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New Testament, Leviticus 19, 18. And then Psalm 110, verse 4, the author of the

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Hebrews, that's chapter 5, 6, and 7, explain that one verse. The Lord has sworn you are a priest forever, according to the order of Melchizedek.

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And we will get to who Melchizedek was, and what his function was, and what this Melchizedekian priesthood is.

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It can be said that the book of Hebrews is an exposition of Psalm 110. Psalm 110, verse 1, is cited in Hebrews, in chapter 1, verse 3, chapter 1, verse 13, chapter 8, verse 1, and chapter 10, verse 12.

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Chapter, Psalm 110, verse 4, about being a priest forever, according to Melchizedek, is cited in Hebrews 5, 6, 5, 10, 6, 20, 7, verse 11, 7, verse 17, and 7, verse 21.

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Three chapters, the author spends explaining the Melchizedekian priesthood, and several chapters referring to the fact that Christ is the exalted

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Son of God. Those two themes in the book of Hebrews, he is the exalted Son, and he is our high priest.

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Those two things go together. That's the gospel, that the one who is the exalted Son is also our high priest.

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So those two things go together. The book of Hebrews has been said as an exposition or explanation of all of Psalm 110.

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So it behooves us to go into it. Before we jump into the psalm, though, I want you to remember how it is that Jesus quotes this psalm, because Jesus quotes this psalm.

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In fact, he quotes it in two different ways. The first way that Jesus quoted Psalm 110, verse 1, was to prove that the

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Messiah was divine. We read this in Matthew, chapter 22, verse 41. Now, while the Pharisees were gathered together,

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Jesus asked them a question. What do you think about Christ, whose son is he? They said to him, son of David.

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He said to them, how does David in the spirit call him Lord, saying, quote Psalm 110, verse 1, the

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Lord said to my Lord, sit at my right hand until I put your enemies at ease. If David then calls him

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Lord, how is he his son? And no one was able to answer him a word, nor did anyone dare that day on to ask him another question.

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He silenced their questions with questions. In fact, Matthew, chapter 22 is kind of an interesting context, because it says at the beginning of Matthew, chapter 22, the

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Pharisees and the scribes were conspiring together to have to trip him up and catch him in the answer to a question. So they came in and asked

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Jesus three very difficult questions, all of which were intended to trip him up. But they figured, if we could get him to say something that the crowds wouldn't like or the

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Caesar wouldn't like, surely we could get one of them to be willing to kill him. And so they asked Jesus, is it lawful to pay a full tax to Caesar?

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From that question, Jesus said, take out a coin, whose image is on it, and answer the question of the question, whose image is on the coin, and they answered that, rendered

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Caesar things to Caesar, and got the things that he got. Foiled again. So like the littler, they come back with another question.

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Who will be this, Jesus? And the second question is, a woman marries a man, and he has seven brothers, and he dies.

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Remember that question? And the woman goes through all seven of these brothers, eventually having married all seven, and the seventh one dies.

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In the resurrection, whose wife will she be? And they were trying to get Jesus to say she will be the husband of the first one or the second one or the seventh.

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They wanted to show that the whole idea of resurrection was nonsensical and ludicrous. And they began to make a statement of the resurrection one way or the other.

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They could alienate either the Pharisees, if he gave a Sadducean type answer, or they would alienate the Sadducees if he gave a

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Pharisee type answer. So Jesus gave them a great answer. Foiled again.

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Asked them the third question. And the third question was, what is the greatest commandment? Jesus had to distill all

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New Testament down to the greatest commandment. The Lord your God, the Father, the Son, and the Holy Spirit, love your neighbor as yourself. That's the second.

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The first one's the Lord God with all your hearts and minds. Right? And they couldn't trip him up there. And then Jesus spins the table on them and says,

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I'll ask you a question. The Messiah. Whose son is he? Oh, the son of David.

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And you can answer that. The Messiah's gotta be the son of David. Of the descendant of David. Okay, well, if the

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Messiah is David's son, how then does David call his son morally? They answer that.

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They couldn't answer that. They didn't want to answer that. You know why they didn't want to answer that? Because if they admit that the

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Messiah is David's Lord, that they admit the Messiah is the son of God, and if they admit that the

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Messiah is the son of God, they have somebody in their presence who they knew was a son and a descendant of David, and they knew he claimed to be the son of God, the

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Lord, and he was doing miracles like raising the dead and casting out demons that demonstrated his claims were true.

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So if they admit that the Messiah is the Lord, then they have somebody who checks every box and then they're without excuse for rejecting him.

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So they just shut down and stopped answering any questions. They're not getting more than to ask another question because he just made them look like complete fools.

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Every time the Pharisee was actually trying to engage Jesus, he made them look like fools. And so that's the first way that Jesus uses that question.

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If there's a sub -citation in the Psalms, David calls him morally. How's that possible? Probably. Jesus cited the passage to show that he was

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God. The second way Jesus cited the passage is to describe his return in glory. We come to that in Matthew chapter 26, verse 64,

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Jesus said to him, oh, let me set up the context where this is his trial. Caiaphas said,

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I adjure you, tell us whether you are Christ, the Son of God. What are they asking? Are you the

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Messiah and are you divine? So Jesus said, in verse 64,

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Matthew 26, you said to yourself, and blessed I tell you, you're actually going to see the Son of Man sitting at the right hand of power and coming from the clouds of heaven.

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Jesus combined two quotations, one from Psalm 110, verse 1, you will see the Son of Man sitting at the right hand of power and coming from the clouds of heaven.

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In Daniel chapter 7, verse 13, he brought both of those passages together to say, yes, I am the divine one who sits at the

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Father's right hand. You said to yourself, the question was, are you the Son of God? In other words, are you claiming to be divine?

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Jesus said, yes, and he quoted Psalm 110 to show it, to prove that, that he was the one who sits, who was going to sit at the

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Father's right hand and then he was going to come back into the clouds of heaven. So that's how Jesus quoted the psalm. Now let's take a look at the psalm in itself.

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It's the psalm of David, which Jesus obviously affirmed that, and it's right there in the introduction, and it's only seven verses, so we'll work our way through it.

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This key seems to be in two separate parts to the psalm, verses 1 through 3, which describe his reading of the

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King, verses 4 through 7, which speak in some way of the priesthood of Jesus. Verse 1, the

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Lord said to my Lord, sit at my right hand until I make your enemies close to me with your feet. What you have here in verse 1 is the same thing that we've seen in other citations from Peter's one of the psalms, where we have an individual who is called the

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Lord, speaking to another individual who is called the Lord, and one Lord is promising something to the other

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Lord. It's not that we have two separate gods that are being described, but we have one God and two separate persons who are related to one another, his

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Father and his Son. The Messiah is the Lord who is promised by the Father that he is going to send the

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Messiah at the Father's right hand. So he gives to the other, the second Lord, the second person who is also the

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Lord, he gives him a position of power and authority. As we said before, if you don't have a solid or a concise and able trinitarian theology in your mind, passages like this make no sense.

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How can you have two Lords? It's because we have one God, but we have two separate and the same persons. We're able to have a conversation with one another, and here we have the

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Father saying something to the Son, faintly, sit at my right hand until I make your enemies close to me with your feet.

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And he is going to be exalted at the Father's right hand, and there's going to come a point in time when his enemies will be made in a footstool.

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The imagery of a footstool comes from the ancient times when a king would conquer a people or a city, he would bring out the leaders of that city and they would bow down before him and he would put his foot on the neck of the conquered king.

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And this showed subjection, it showed power, authority, control, that he was the victor and somebody else was the conquered spoil.

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And that's the imagery here. Christ is going to send the Father's right hand until all of his enemies became a footstool.

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He brought the subjection under his feet. This is quoted again in 1 Corinthians 15 with the same idea.

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It is given where Christ is seated at the Father's right hand and everything is brought into subjection to him. And once everything is brought into subjection to him, as a word about the

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Father through the Son in bringing everything into subjection to him, the Son turns around and hands all of that as a gift back to the

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Father. And he is all in all, as we have in 1 Corinthians 15. So when and how will the

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Son of Man bring all of his enemies into subjection under his feet? There are two ways of viewing this, essentially.

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One of them is called post -millennial view. I'm just going to briefly describe this for a moment. The post -millennial view of how this is going to happen is that through the preaching of the gospel and the advancement of the kingdom and the spread of the word of God, through the

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Christianization of society, culture, and institution, eventually the entire world is Christianized to the point where Christ is moving here physically.

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That's the post -millennial view. It is a slow, gradual process by which everything gets better and better and better and eventually we just go right into eternity.

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The pre -millennial view is that this subjugation is a sudden, cataclysmic, violent destruction of all enemies, foreign and domestic, of all things that raise themselves up against God's will.

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Two totally different views of how everything is going to be made subject to, either gradually or suddenly and cataclysmically.

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I favor the suddenly and cataclysmically view because that seems to be exactly what the Old Testament describes.

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The Old Testament describes the establishment of this kingdom in terms of it will move with a broad iron. It will shatter nations. It will shatter kings.

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It will destroy them. It will destroy your enemies. That's the language that is used. That's not describing a near -earthly king or a future traditional that was passed to us.

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It's describing the coming of that kingdom as a cataclysmic event. And this rule will be established, verse 1 promises, as the first Lord makes and brings everything through the operation of the second person who is

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Lord, brings everything under his feet. Verse 2, the Lord will strengthen your strong scepter from Zion, saying, rule in the midst of your enemies.

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So again, David is describing two Lords. The Lord, the Father, is going to say to you that one who is given the position of the right hand, the

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Son, rule in the midst of your enemies, strengthen your scepter in Zion. So we're talking about a rule in Zion, which then would be

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Jerusalem, and Jerusalem is going to strengthen the scepter, and rule in the midst of his enemies. Verse 3, in some way, the people of God and the saints of God will have something to do with it.

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Verse 3 says, your people will volunteer freely at the end of the hour in holy array from the womb of the dog to your youth as the dew.

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And that seems to picture the idea that the people of God are fresh like dew in the morning.

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There is some sense in which when the kingdom is established in this physical sense on Zion, that the people of God are there from the very beginning to have something to do with the installation and institution of his divine kingdom.

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Verse 4, the Lord has sworn and will not change his mind, you are a priest forever and will be ordered by his name.

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Get into what that means in Deuteronomy 5, 6, and 7. Verse 5, the

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Lord is in your right hand, knows the presence of God, he will shatter kings in the day of his wrath, he will judge all the nations, he will fill them with corpses, he will shatter the chief banners of a broad country, he will drain people of the world by the wayside, therefore he will lift up his head.

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This describes a cataclysmic judgment upon the world, not a slow, gradual takeover of everything.

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The establishment of this kingdom will be a sudden and cataclysmic event, a sudden and destructive event.

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So Daniel pictures in the book of Daniel and he says that the statue that is on the feet of the plant mixed with iron and the stone that is cut out of the mountain that I'll be answering to and crushes that statue and ruins its power and the next one grows to fill the entire earth.

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This destruction of those nations results in the kingdom of Christ killing the entire earth.

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So that's Psalm 110, that's what's being described there. Notice, verse 4 describes this person as being a priest and verse 1 describes this person as being a king, a ruler, who sits in the

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Father's right hand, a king, a priest. Interestingly, in the Old Testament there are other passages that describe the

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Messiah in terms of those two offices. When we think of Christ sometimes we think of the threefold office of a prophet, a priest, and a king.

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A prophet was one who communicated the word of God to men, a priest was one who offered sacrifices on behalf of men to God, and a king was one who ruled over men on behalf of God.

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All three of those are mediatorial offices. They in some way stand between God and men, who either offer words or bring revelation or rule in the midst of people on behalf of God or on behalf of men.

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They were mediatorial offices mediating between God's people and God Himself. When we look at the

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New Testament we see that Christ was one of those all three of those roles. He was a prophet, he was a priest, and he was a king. In the

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Old Testament there are passages that describe the Messiah as being both a priest and a king, and a prophet as well.

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Around the age of 18 God set up a race of three men, a king, a prophet, and a king. So the Messiah was expected to be one of the three that spoke the word of God.

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But then you have the first was a race, and a king as well. I'll give you an example of that. Zechariah 6 verses 12 and 13.

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Then they say to you know, thus says the Lord unto those people a man whose name is Branch. A branch was a title that was used in Jeremiah 23 verse 5 and 33 verse 15 to describe the

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Messiah would become the David's line. He would be a branch off the David's line. So Zechariah here verse 1 a man whose name is

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Branch. For he will branch out from where he is and he will rebuild the temple of the Lord. Yes, it is he who will build the temple of the

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Lord and be priestly function. And he who will bear the honor and sit and rule on his throne. Thus, he will be a priest on his throne and the council of peace will be between the two offices.

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In Zechariah 4 to the day when there will be one, he will be a priest and a king and he will sit on a throne and thus,

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Zechariah says there will be peace in those two offices he will be a priest on his throne.

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So Armistice is not just a king because the king was also a high priest. And the rest of the

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Psalm verses 5 and 6 describe that cataclysmic event. Psalm 21 verse 8 and 9 says your hand will find out all your enemies from right hand will find out those who hate you.

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He will make them as a fire and he will ignite them and the world will swallow them up in his wrath and fire will abound in the earth.

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Revelation 19 describes this and I saw heaven open to people of the white horse and he who sat on it was called

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Faithful and True and in righteousness he judges and wages war his eyes are a flame of fire and on his head are many diamonds and he has a man written onto which no one knows except himself he is clothed with a robe dipped in blood and his name is called the

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Word God and the armies which are in heaven clothed in fine linen white and clean were following him like white horses how many reference poles to strike earlier it says your young ones or your youth your people will volunteer freely in the day of your house say it's coming back with you when he comes verse 15 from his mouth comes a sharp sword so that with it he will strike down the nations and he will rule them and he treads the winepress of the fierce wrath of God the almighty and on his throat and on his thigh he has a name written the king of kings the lord of lords then

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I saw an angel standing in the sun he cried out with a loud voice saying to all the birds which fly in midheaven come assemble for the great supper of God so that you may be the flesh of kings and the flesh of commanders and the flesh of mighty men and the flesh of horses and of those who sit on them and the flesh of all men both free and dead and slaves brave and small and I saw the beasts and the kings of the earth and their armies assembled to make war against him who sat on the horse and stood before me and the beast was seized and within the false prop he performed the signs in his presence from which he has seen those who received the mark of the beast and those who worshipped his image these two were broken alive and the rest were killed with the sword of a champion in the mouth of him who sat on the horse and all the birds were killed with their flesh does that sound like a gradual peace takeover of the world to you it's not like that to me this is our

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God when he returns it's not Jesus' naked model it's not Jesus bouncing children on his knees it's

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Jesus coming back to destroy his enemies all those who were raised on the innocent and that's the message that we preach and we say to people you must submit to this because it is exalted you must deal with him as risen and crucified savior and if you do not deal with him as risen and crucified savior you will face the one who sits at God's right hand in that position of all power and glory and majesty and strength and authority and it will not be created but he comes back to judge he's going to judge he's not coming back to deal with sin again and the women of this world they hate that picture of Jesus they don't like him you know they hate him your own personal