Revelation: Christ and the Churches

Messiah's Divine Rights - Part 1

Transcript: AI Transcript

Professor: John Weaver

Subject: New Testament Studies

Genre: Sermon

Dictation Name:

Date: 2005-01-16

Synopsis: John Weaver introduces Psalm 110 as a decisive messianic psalm that establishes the divine rights of Jesus Christ. He focuses on the phrase 'The Lord said unto my Lord' from verse 1, demonstrating that David calls the Messiah his Lord, which implies Christ's deity. Weaver shows how Jesus used this psalm to confound the Pharisees in Matthew 22, proving that the Messiah is both David's son and David's Lord. He then traces New Testament quotations of Psalm 110 in Acts 2, Hebrews 1, and Hebrews 10, each time proving Christ's divinity. Weaver addresses objections like John 14:28 by explaining Christ's servant role, and he expounds John 5 to show Christ's equality with the Father. The sermon concludes with applications: acknowledging Christ as God, the unity of sinners against Christ, and the necessity of obeying Christ as Lord.

[John Weaver] Psalm 110, and of course, since there's only seven verses there, we're going to read the entire psalm. Psalm 110. Let me say today is part one. Now, you're going to ask me, well, how many messages are you going to have on the psalm? And my answer is I don't really know, but I'm only going to be dealing with one phrase out of the first verse today. And so it may end up being three or four. It may end up being seven or eight. I don't know.

[John Weaver] Look at it and I think you'll see the importance of it. The Lord said unto my Lord, sit thou at my right hand until I make thine enemies thy footstool. The Lord shall send the rod of thy strength out of Zion. Rule thou in the midst of thine enemies. Thy people shall be willing in the day of thy power, and the beauties of holiness from the womb of the morning thou hast to do of thy youth. The Lord hath sworn and will not repent. Thou art a priest forever after the order of Melchizedek. The Lord at thy right hand shall strike through kings in the day of his wrath.

[John Weaver] He shall judge among the heathen. He shall fill the places with the dead bodies. He shall wound the heads over many countries. He shall drink of the brook in the way. Therefore shall he lift up the head."

[John Weaver] Now Psalm 110 is clearly and decisively a psalm of the Messiah and his divine rights. Liberals, unbelievers, And Jewish leaders have all endeavored relentlessly to destroy this psalm. They have given it every twisted and perverted interpretation imaginable. Now, the reason they're seeking to overthrow this particular psalm is because they're seeking in reality to overthrow the Messiah, the Lord Jesus Christ. As they have failed to overthrow the clear and plain meaning of this psalm, likewise, they have certainly failed to overthrow the Messiah, the Lord Jesus Christ. In fact, all you have to do is read this psalm and the very sense of it overthrows and destroys their useless and senseless attempts. Let me give you three historical quotes concerning this psalm. Now, I just told you this is a messianic psalm. That is, it is a psalm of the Messiah and his divine rights.

[John Weaver] Now, I'm not making that up. I'm just going to show you how historically scholars have always believed that is what this psalm has taught. Here's a quote from Martin Luther, the reformer. Here's what he said concerning this psalm. Quote, This is a peculiar and glorious prophecy concerning the kingdom of Christ. There is not a psalm like it in the whole scripture, and it ought to be very dear unto the church, seeing that it confirms the great articles of faith, Christ sitting at the right hand of God the Father Almighty. And then here's a quote from John Calvin. He says, beyond all controversy, the psalm is a very clear prediction of the divinity, priesthood, victories, and triumph of the Messiah. And then here's the quote from J.A. Alexander concerning this psalm. He says, this is the counterpart of the second psalm, completing the prophetic picture of the conquering Messiah. Any other application is ridiculous, end quote.

[John Weaver] And certainly that is true. If you will just simply look momentarily with me at Psalm 110, you cannot help but see certain things concerning Christ. For instance, here is his prophetical office mentioned in verse 2. The Lord shall send the rod of thy strength out of Zion, rule thou in the midst of thine enemies. Verse 4 is his priestly office. The Lord hath sworn and will not repent, thou art a priest forever after the order of Melchizedek." And then here is his kingly office in verse 3, thy people shall be willing in the day of thy power. Verses 5 and 6, the Lord at thy right hand shall strike through kings in the day of his wrath.

[John Weaver] He shall judge among the heathen. He shall fill the places with dead bodies. He shall wound the heads over many countries. So very clearly in this psalm you have the prophetic ministry, the priestly ministry, and the kingly ministry of the Messiah, the Lord Jesus Christ. Now Psalm 110 is quoted in reference to Christ in the New Testament more than any other psalm. So if I were to ask you on a quiz, what psalm is quoted more often in the New Testament in reference to the deity of Christ, I would expect the answer to be Psalm 110. So very obviously, this is not only a prophetic psalm, it is a very important psalm as well, because this psalm demonstrates the divine rights of Jesus Christ. In this psalm, he has a right to royal honor. He has a right to rule the heathen. He has a right to reverent homage. He has a right to perpetual priesthood, and he has the right of divine vengeance. Today, I'm just going to cover just a short one sub point of the right to royal honor.

[John Weaver] In fact, if you look in verse one, I'm going to demonstrate just simply his royal honor and using only one phrase out of verse one. The Lord said unto my Lord.

[John Weaver] Now when you read that, you should automatically ask yourself what in the world is implied by this simple statement. The very first thing I want you to note is that David refers to Jesus Christ as his Lord. Thus you have in this psalm someone who is greater than David. If you would hold Psalm 110 and look in your Bibles very quickly to Matthew chapter 12. Matthew chapter 12. And you will also find this in Luke chapter 11, but we're looking in Matthew chapter 12 and notice if you would please down about verse. Let's see. Yes, verse 40. Let's start there. Matthew 12, verse 40.

[John Weaver] For as Jonah's was three days and three nights in the whale's belly, so shall the Son of Man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgment with this generation and shall condemn it, because they repented at the preaching of Jonah, and behold, a greater than Jonah is here." Watch verse 42. The Queen of the South shall rise up in the judgment with this generation and shall condemn it. For she came from the uttermost parts of the earth to hear the wisdom of Solomon, and behold, a greater than Solomon is here."

[John Weaver] Now, as you go through Scriptures, for instance, like Hebrews 3, you'll find that Jesus Christ is greater than Moses. So He's not only the greater than Jonah and the greater than Solomon and the greater than Moses, He also is the greater David.

[John Weaver] Now, I want you to turn to some, I'm sorry, to Matthew 22 and go ahead and hold this passage, because we're going to be looking at this passage momentarily. But in Matthew 22 and verse 43. Our Lord asked the Pharisees a question, he said unto them, how then does David in spirit call him Lord saying? The Lord said to my Lord, sit down at my right hand until I make thine enemies thy footstool. Now, I want you to note he asked this question, how then does David in spirit call him Lord?

[John Weaver] Now, the apostle in the book of Hebrews proves the dignity of Melchizedek and in him of Christ by this simple method that so great a man as Abraham paid tithes to Melchizedek. You'll find that in Hebrews 7 and verse 4. So if the dignity of Melchizedek and the dignity of Christ can be proved by Abraham paying tithes to Melchizedek, then certainly We can demonstrate the dignity of Jesus Christ by David here referring to him as Lord. So he's saying that Jesus Christ is King of Kings and Lord of Lords.

[John Weaver] Now I want you to understand that names and titles have a certain significance in Scripture. We don't think that much about names today. You've heard the old saying, you can call me anything you want to call me just so you call me to dinner. That's the average idea about a name. But names and titles had meanings in Bible time. I want you to look in your Bibles to Luke chapter 1, and let me show you what I'm talking about. Luke chapter 1 and verse 47. In Luke chapter 1 and verse 47, you have the Song of Mary. This song is known as the Magnificat. Notice, if you would please, in Luke chapter 1 what Mary says in verse 47. In fact, she sings in verse 46, and Mary said, My soul doth magnify the Lord. Note that word, Lord. My soul doth magnify the Lord and my spirit hath rejoiced in God, my Savior. Now, what in the world is Mary saying? when she said, My soul doth magnify the Lord and my spirit hath rejoiced in God my Savior.

[John Weaver] Remember now she is at the house of Elizabeth and Zacharias. And when she gave Elizabeth greetings. Elizabeth, who was carrying John the Baptist, said the babe leapt in her womb and of course she gives a blessing to Mary. And then Mary says in answer, My soul or my spirit doth rejoice in God, my Savior. So Mary then is acknowledging, first of all, that the baby that she is carrying is God incarnate. And the second thing she is acknowledging is that baby that she is carrying is her Savior. So that means that Mary was a sinner. Only sinners need saviors. So when the Roman Catholic Church then tries to teach the sinlessness of Mary, they're flying in the face of her confession because she is confessing not only that Jesus Christ is God, but that Jesus Christ is her Savior as well.

[John Weaver] So very obviously, titles as well as names have true meanings. Now, go back in your Bibles to Matthew chapter 22. Now, Matthew chapter 22 is where our Lord first applies Psalm 110 and verse one to himself. You remember the phrase that we're looking at is simply the Lord said unto my Lord. Let me show you the importance of Matthew chapter 22. Let's read verses 41 through 46, Matthew 22, verses 41 through 46. Then we'll go back and get the context. In verse 41, while the Pharisees were gathered together, Jesus asked them, saying, What think ye of Christ? Whose son is he? They said, Him, the son of David. He said unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool. If David then called him Lord, how is he his son?

[John Weaver] And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions." Now, I want you to keep in mind the context, because in Matthew chapter 22, our Lord does his enemies in in a very definite manner. In fact, if you go back to Matthew chapter 22, look, if you would please, at verses 1 through 14. And here he's talking about the kingdom of heaven, and he talks about how the king has sent the servants out.

[John Weaver] has invited people in to come to his dinner, and they make light of it, and they go their way, and they tend their own business. And verse 6, And the remnant took his servants, and had treated them spitefully, and slew them. But when the king heard thereof, he was wroth, and sent forth his armies, and destroyed those murderers, and burned up their city. Then said he to his servants, The wedding is ready, but they which are bidden are not worthy.

[John Weaver] Go ye therefore in the highways, and as many as you shall find, bid them to the marriage. Now, skip down to verse 11. And when the king came in to see the guests, he saw there a man which had not on a wedding garment. And he said of him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. And the king said to the servants, Bind him hand and foot, and take him away, and cast him in the outer darkness, and there shall be weeping and gnashing of teeth, for many are called, but few are chosen.

[John Weaver] So the Pharisees understood that our Lord has spoken this directly against them. Look in verse 15, then with the Pharisees and took counsel how they might entangle him in his talk, and so they send the Herodians out in verses 16 through 22 there. And they are the ones who show him the coin and say, Is it right to render unto Caesar?

[John Weaver] Now, they're not interested in what truth is. All they want to do is to entrap Christ. So if Christ says, yes, pay Caesar his due, then he's against the people. If he doesn't say, pay Caesar, then they report him to the Romans and they take care of him. So it's just simply a trap. So he certainly slams the Herodian, and he says, you show me the coin. And that's when he tells them, render, therefore, unto Caesar the things which are Caesar's and unto God the things which are God's.

[John Weaver] And they could not get a hold against him. And then, of course, he slams the Pharisees in verses 23 through 24. They're the ones who came up and say, all right, master, here's a man that had a wife and he died. And then he had six other brothers and his brothers married her one after the other. And finally, She died after all the brothers died. Now whose wife is she going to be in heaven? You know, of course, they didn't believe in the resurrection. They didn't believe in angels. These were the liberals.

[John Weaver] And our Lord said, you do her not knowing the scriptures nor the power of God. For in heaven, there is neither marriage nor giving in marriage. He said, you don't know what you're talking about. Well, he puts them down. So he's literally slapped them down. They have been asking him questions, trying to trap him. And so after he goes through the Rodians, after he goes to the Pharisees, after he goes to the Sadducees, he says, look, I've got a question for you. You've been asking me questions by I want to ask you a question, and here's this question. In Matthew chapter 22, he says this, What think ye of Christ? Whose son is he? I want you to note the Pharisees saying to him in verse 42, the son of David. What think ye of Christ? What think you of the anointed one? And the Greek word Christos is equal to the Hebrew word Messiah, the anointed one. So he's asking, what think you of the Messiah? What think you of the anointed one? What think you of Christ?

[John Weaver] And they answer, he's David's son. Now, they're willing to acknowledge the lineal descent from David, but they're not willing to acknowledge his deity.

[John Weaver] Now, I want you to understand what Christ has done. Christ has taken this phrase from Psalm 110. And he applies it now, and he says to them in verse 43, after they give him the answer, he's David's son, he says to them, how then does David in spirit called him Lord saying. The Lord said to my Lord, sit thou at thy right hand until I make thine enemies thy footstool. Now, if the Messiah is David's son, how in the world can he be David's Lord. You see, what our Lord has done is he has asked them an unanswerable question in two parts. Now, when I say an unanswerable question, it's really answerable in one sense of the word. But when he asked them, what think you of Christ? They answered, he is the son of David. But then he asked the second part, how then does David in spirit call him Lord, saying the Lord said to my Lord, sit on my right hand. Now, listen to me. The question is really answerable and it is easily answerable.

[John Weaver] If you're willing to acknowledge the deity and the divinity of the Lord Jesus Christ. You see, the Pharisees were unable to refute our Lord's logic. His exposition and his application of the scripture. They realized they had been trying to trap Christ. And now they themselves are trapped. Because the only answer they could give if they gave the right answer or if they gave the scriptural answer was they had to confess and acknowledge not only his pre-existence, but his divinity.

[John Weaver] That he is indeed the son of God. Look at it in verse 45. He asked this very clearly. If David didn't call him Lord, how is he his son? You just told me he's the son of David. But you haven't explained to me how David calls him Lord. If he is in reality his Lord, how then can he be his son? Now, I want you to understand that Christ is not trying to negate the lineal descent from David. He is the lineal descendant of David. He is in David's lineage. That is true. But he is saying that the Messiah is more than a descendant of David. He is what the Bible calls the root and the offspring.

[John Weaver] Well, what does that mean? Look in your Bibles, first of all, to Revelation 22 and verse 16. Then we'll go back to Isaiah 11. Revelation 22 and verse 16. Notice what the Bible says concerning Jesus Christ. Revelation 22, verse 16. Our Lord says, I, Jesus, have sent mine angel to testify to you these things in the churches. I am the root and the offspring of David and the bright and morning star. So when he's the root and the offspring of David, he's not only claiming lineal descent from David, he is claiming to be the Messiah that was promised Who is God incarnate? Now, if you look back in your Bibles to Isaiah chapter 11, you'll see how that is prophesied. Isaiah 11 and we'll read verse one and then verse 10. Isaiah 11. And look in verse one. Now, remember, he's already said, I am the root and the offspring of David. And Isaiah 11 in verse one, there shall come forth a rod out of the stem of Jesse and a branch shall grow out of his roots.

[John Weaver] And of course, verse two tells you of the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of knowledge and might, the spirit of knowledge and of the fear of the Lord. And of course, we're talking about Christ yet down to verse 10. And in that day. There shall be a root of Jesse, which shall stand for an ensign of the people, to which shall the Gentiles seek, and his rest shall be glorious. This is none other than Jesus Christ himself.

[John Weaver] Now let me tell you what has happened. In Matthew chapter 22, those Pharisees were trying to trap Christ. And instead, Christ traps the Pharisees. So the whole body of Judaism embodied in the Pharisees therefore stands confuted, convicted, confounded, and condemned by the Old Testament scriptures which they claim to believe. Because Christ takes Psalm 110 and makes the proper application and demonstrates that He is indeed more than a lineal descendant of David.

[John Weaver] He is the Son of God. Now, I want you to understand, in reality, it was not just their ignorance, but it was their unbelief that caused them to decline to answer. That's why in Matthew 22, verse 46,"...and no man was able to answer Him a word, neither did any man from that day forth ask Him any more questions."

[John Weaver] Prejudice has ever been the enemy of the truth. You know, I find it amazing. That there are some people. Who will not listen to some preachers? Just because they don't like them. Or they don't like the way they talk or they don't like the way they sound. Does it matter whether they're teaching truth or not? I mean, you know, I'm just simply saying here the Pharisees, they just didn't like Jesus Christ. And they were not going to acknowledge the truth because they hated Christ.

[John Weaver] Now, let me tell you what Psalm 110 in verse one says. It begins, the Lord said unto my Lord. If you will look at Psalm 110 verse 1, the first word Lord is in all capitals. Anytime you see the word Lord in all capitals, it is the sacred name of God. Literally, so it says, and Yahweh said unto my Lord. And there you have a capital L with a little O-R-D. Usually when you see that it is the Hebrew word Adonai. So you have verse one saying and Yahweh said unto my Adonai.

[John Weaver] Thus you have the great I am. Speaking to his son, the Messiah and addressing him as Lord Adonai. Thus in Psalm 110 in verse one, you have a revelation of the Godhead. You have God the Father addressing the second person of the Godhead, God the Son, and at the same time, acknowledging that the second person is indeed God. Because he calls him Adonai. Now the word Adonai just simply means Lord, Potentate, or Sovereign. And incidentally, if you think that Because Yahweh is used first and Adonai is used second, then the Father thinks very poorly of Christ. Oh no, because the Father Himself is referred to as Adonai in many places in the Bible. For instance, look in your Bibles to Psalm 2 and verse 4. Then we'll go to Matthew, Psalm 2 and verse 4. Here you'll see the Father speaking and the Father here is referred to as Adonai.

[John Weaver] Verse 1 says, Why do the heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together against the Lord, their Yahweh, and against His anointed, saying, Let us break their bands asunder, and cast away their courts from us. He that sitteth in heaven shall laugh, the Lord, Adonai, shall have them in derision. Now I want you to understand that whoever is Yahweh in verse 2 is Adonai in verse 4, one and the same person. So the father himself is referred to as Adonai. And if you look in your Bible to Matthew chapter one. Matthew chapter one. I understand this is Greek, and I'm going to explain that in just a moment, but it's the same truth. It's the same principle. Notice Matthew chapter one, and we're going to look there at verse 20. Matthew one, verse 20.

[John Weaver] But while he thought on these things, behold, the angel of the Lord appeared in him in a dream, saying, Joseph, thou son of David, fear not to take in thee, marry thy wife, or that which is conceived of her is the Holy Ghost. Note, if you would, the word Lord there. Then verse 22. Now, when this was done, that it might be fulfilled, which was spoken of the Lord by the prophet saying, and then verse 24. Then Joseph, being raised from the sleep that is the angel of the Lord, had bidden him and took on him his wife." Now, in each instance, it is the word kurios.

[John Weaver] Now, let me explain that. Look back in your Bibles to Matthew chapter 22. Remember now that Jesus Christ is quoting from Psalm 110 and verse 1. Look what he says. In Matthew 22 and verse 44, the Lord said unto my Lord, sit thou at my right hand till I make thine enemies thy footstool. However, in the Greek. Both words are curious in both places. In other words, the curious said unto my curious.

[John Weaver] What in the world does the word curios mean? It's the Greek equivalent of the word Adonai. It means boss, sovereign, owner, master. And so here in Matthew 22, the two are placed on an equal level, on an equal footing. Why? Because Jesus Christ is God.

[John Weaver] Now, I want to show you something. In each instance, Where Psalm 110 is quoted in the New Testament in reference to Jesus Christ in each and every instance, it proves our Lord's divinity. It demonstrates His Godhood. We just saw that in Matthew chapter 22. But now let's turn in our Bibles to Acts chapter 2, because once again, Psalm 110 is quoted in Acts chapter 2. Notice Acts chapter 2, and let's begin reading there with verse 32. Acts 2 verse 32. Peter is preaching and he says, This Jesus hath God raised up whereof we are all witnesses.

[John Weaver] Therefore, being by the right hand of God exalted and having received of the Father the promise of the Holy Ghost, he had shed forth this which you now seeing here. For David is not ascended into the heavens, but he saith himself, the Lord said unto my Lord, sit thou on my right hand until I make thine enemies thy footstool. Therefore, let all the house of Israel know assuredly that God has made that same Jesus whom you crucified, both Lord and Christ.

[John Weaver] Now, I want you to know what Acts 2 in verse 32 through 36 tells us. that Christ is exalted at the right hand of God.

[John Weaver] Now, that's the same truth in Psalm 110. But let me ask you a question. If Christ is exalted to the right hand of God, is not Christ therefore God? And the answer is yes. He's seated on the throne with God the Father. If the third person in the divine Godhead, the Holy Spirit, is shed abroad through Jesus Christ, is not Jesus Christ God? Look at it in verse 33. Therefore, being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he has shed forth his which you now see in here. By the way, do you not remember in John 14, John 15, and John 16, Jesus Christ promised that he would send the Holy Ghost? The very fact that the Holy Spirit is present It's proof positive that Jesus Christ is God because he sent the Holy Spirit exactly the way he said he would. And that's one of the arguments that's being given here in Acts chapter 2. If he was raised bodily from the grave, is he not God himself?

[John Weaver] Look in verse 32. This Jesus hath God raised up, whereof we are all witnesses. Do you know the importance of the bodily resurrection of Jesus Christ? Let me show you. Whole Acts chapter 2, but turn right over to Romans chapter 1. Look in Romans chapter 1, and let's begin reading there with verse 1. Let me show you the importance of the bodily resurrection of Jesus Christ. Here it is. Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, which he had promised to four by his prophets in the Holy Scripture. Now look. Concerning his son Jesus Christ, our Lord, which was made of the seed of David according to the flesh, that is, he's a lineal descendant of David, watch, and declared to be the Son of God with power according to the Spirit of holiness by the resurrection from the dead. You know what Jesus Christ said? Jesus Christ said that He was God. And the very fact that He was raised bodily from the dead demonstrates his Godhood.

[John Weaver] Had he not been God, he would have never been raised from the dead. He would have been found to be a liar and a fraud. But the very fact that he was raised bodily from the dead demonstrates that he is indeed God incarnate. That is one of the arguments that Peter is giving in Acts chapter two. If He has been declared to be the Son of God with power by the resurrection from the dead, is He not therefore God? Yes, He is God.

[John Weaver] Now turn in your Bibles, please, to Hebrews chapter 1. Let me show you again. Hebrews chapter 1, beginning there with verse 1, and let's read through verse 6. Then we'll skip down to verse 13. Just showing you that every time Psalm 110 is referred to, In reference to Christ in the New Testament, it proves His deity. Look in Hebrews chapter 1, beginning there with verse 1. God who at sundry times and in divers manners spake in times past of the fathers by the prophets.

[John Weaver] Now watch clearly what Scripture says. Hath in these last days spoken unto us by His Son, whom He hath appointed heir of all things, by whom also He made the worlds. who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the majesty on high, being made so much better than the angels, as he hath by

[John Weaver] inheritance obtained a more excellent name than they. For unto which of the angels said he at any time, Thou art my son, this day have I begotten thee, and again I will be unto him a father, and he shall be unto me a son. And again when he bringeth unto the first begotten in the world, he saith, Let all the angels of God worship him." Skip down to verse 13,"'But to which of the angels said he at any time, Sit thou at my right hand, until I make thine enemies thine footstool?' Now, if Christ is above the angels, and if Christ is better than the angels, is He not God? If Christ upholds and sustains this universe by the word of His power, is He not God? If Jesus Christ is the express image of God's person, if Jesus Christ is indeed the brightness of His glory, Is he not God? And the answer is yes, he is God. God has not invited any of the angels to sit at his right hand.

[John Weaver] He invited the son to sit at his right hand. And unless you are a Gnostic. There's no one above the angels but God. And so very clearly, Hebrews chapter one is showing us that Jesus Christ who is the creator of this universe, the preserver and the sustainer of this universe, the one who is higher than the angels, the one who is the brightness of God's glory and the express image of this person is God incarnate. Then finally, if you'll look in your Bibles to Hebrews chapter 10, just showing you these references in the New Testament to Psalm 110. Look in Hebrews 10 in verse 13. In fact, let's read verse 12 so that you can see the context. But this man, after he had offered one sacrifice for sins forever, sat down on the right hand of God from henceforth expecting till his enemies be made his footstool.

[John Weaver] Now, this passage teaches us. The fullness, the completeness and the satisfaction of the sacrifice of Jesus Christ, let me ask you a question. If Jesus Christ was capable of and did indeed satisfy all the demands of the sovereign God of heaven and earth, is he not God? May I remind you that only God can satisfy God. And that's why the Bible says, In Romans 3 and verse 25, for God the Father has set forth Him, God the Son, to be a propitiation for our sins.

[John Weaver] And the word propitiate means to placate. It means to satisfy. Jesus Christ satisfied the wrath and the justice of God as the sinless substitute in our place. In every instance where any of Psalm 110 is quoted in the New Testament, Every time it proves the deity of Jesus Christ.

[John Weaver] Now, I want you to turn in your Bible to John 14. Because let me show you a passage that some have seized upon. And tried to use to say that Jesus Christ never claimed to be God. And certainly he has made that claim. Notice, if you would please. And John 14 in verse 28 is what our Lord said. He's speaking to his disciples and he said, you have heard how I said unto you, I go away and come again unto you.

[John Weaver] If you love me, you will rejoice because I said I go to my father for my father is greater than I. Someone takes that person, they say, oh, there it is. Jesus Christ doesn't claim to be God. He doesn't even claim to be God's equal. He says that the Father is greater than He is. And thus stating their position, those who hold that view totally ignore not only the context of Scripture, the analogy of faith, but other plain Scriptures that teach conclusively that Jesus Christ is God incarnate. Well, you say, Brother Weaver, how in the world do you explain verse 28 when he says, for my father's greater than I.

[John Weaver] And my answer is easily. If you understand the context, if you would just go back to John Chapter 13. Do you remember what happens in John Chapter 13? Our Lord takes a basin of water and a towel and he girds himself and he washes the feet of his disciples. You remember that? Look what our Lord said in verse 16 of John chapter 13. He says, Verily, verily, I say unto you, the servant is not greater than his Lord. Are you looking? Neither is he that is sent greater than he that sent him. Now, the servant is not greater than the Lord, neither is he that sent greater than he that sent him. Now, without you turning there, let me just quote Luke 22 and verse 27, because here's what our Lord said. For whether is the greater, he that sitteth at meat or he that serveth? It is not he that sitteth at meat, but I am among you as one that serveth.

[John Weaver] Now, you've got to ask yourself this question. Was the Father sent by Christ Or was Christ sent by the Father? And the answer is, Christ was sent by the Father. When He spoke of the Father being greater than Himself, He was speaking of Himself in the position of a servant. He came to do the Father's will. The term that Christ applies to Himself most often in the New Testament is that he is the sent one. Over and over we read how the Father sent the Son. Jesus Christ came to do the will of the Father, and in that sense of the word, the one that sent is greater than the one that was sent. Or the sending one is greater than the one that was sent. Christ is the mediator. Christ is the reconciler. Christ is the substitute. Christ is the servant.

[John Weaver] And in that capacity, he could truthfully say in John 8 verse 29, And he that sent me is with me. The Father hath not left me alone, for I do always those things that please Him. What is he saying? I came as a servant. Is not he that sent greater than he that was sent in that sense of the word? Yes, the father did not become the servant. The son became the servant. And so all our Lord is saying in John 14 verse 28, positionally speaking, yes, the father was greater because he humbled himself and took upon himself the form of a servant and was made in likeness of men. And he humbled himself, the Bible says, and became obedient in the death, even the death on the cross.

[John Weaver] Let me show you something. Look in your Bible, John chapter 10. John chapter 10. John 10 and verse 30. You see the same Lord who said in John 14 and verse 28, my father is greater than I. It's the same one who said in John 10 and verse 30, I and my father are one. John 10, verse 30, I and my father are one. What is he claiming in verse 30? He's claiming equality with the father, oneness with the father. I and my father are one.

[John Weaver] Now, if Jesus Christ is equal with the father, then he is God. Now let me tell you something, folks. Listen carefully. Scripture teaches us very obviously there are three persons in the Godhead. God the Father, God the Son, God the Holy Ghost. Yet there is only one God. Not three gods. One God. But that one God has revealed himself in Father, Son, and Holy Ghost. You say, Brother Weaver, I don't understand that. Let me tell you something. It may be inscrutable, yet it is not self-contradictory. And the truth of the matter is this, folks. There is no one alive that can explain God. You cannot explain God. There is no analogy to God. But yet the truth of the matter is, there is only one God.

[John Weaver] I wish I had been at home. I didn't think about it until this morning. But I would love to have brought a copy of the Athanasian Creed and just read it for you this morning. It's such a beautiful confession on the oneness of the Godhead and yet at the same time a trinity in unity. And Athanasius, I believe it was in the fourth century, was fighting against Arius who was denying the deity of Christ. And he came out with this Athanasian creed, and he says that there is one God, the Father, one God, the Son, one God, the Holy Spirit. Yet there are not three gods, but one God, God, the Father's Lord, Jesus Christ is Lord God, the Holy Ghost is Lord. Yet there are not three lords, but one Lord. Wonderful, beautiful how he puts it down there that there is not three gods, but one God.

[John Weaver] And folks, let me tell you something. Jesus Christ is God. He claims equality with the Father. I and the Father are one. Now, I want you to turn in your Bibles to John chapter five, because here is one of the clearest passages that demonstrates the deity of Jesus Christ. And I want you to see how. Irrefutable this passage really is, in fact, let's read just the first 10 verses so you can see The impact. John 5 verse one after this, there was a feast of the Jews and Jesus went up to Jerusalem. Now there is a Jerusalem by the sheep market of pool, which is called in the Hebrew tongue Bethesda, having five porches.

[John Weaver] Now look at verse three, what it says in these lay a great multitude of impotent folk of blind halt, withered, waiting for the moving of water for an angel went down at a certain season into the pool and troubled the water. Whosoever then first after the troubling the water stepped in was made whole of whatsoever disease he had. And a certain man was there who had an infirmity thirty-eight years. And when Jesus saw him lying, he knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? The impotent man answered him, Sir, I have no man when the water is troubled to put me in the pool.

[John Weaver] But while I am coming, another steppeth down before me. Jesus saith unto him, Rise up, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked. And on the same day was the Sabbath. The Jews therefore said of him that was cured, It is the Sabbath day. It is not lawful for thee to carry thy bed. Verse 11, He answered, He that made me whole, the same said unto me, Take up thy bed, and walk. And of course, they find out that it's Jesus Christ. Now, I want you to understand what Christ has done.

[John Weaver] We're going to look at verses 16 through 26 in just a moment. In fact, I tell you what, let's go ahead and read verses 16 through 26. Just so you can have them in your mind, look at verse 16. And therefore, did the Jews persecute Jesus and sought to slay him because he had done these things on the Sabbath day? But Jesus answered them, my father worketh hitherto and I work. Therefore, the Jews sought the more to kill him because he not only had broken the Sabbath, that is their interpretation of the Sabbath, but said also that God was his father, making himself equal with God. Then answered Jesus and said to them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do. For what things soever he doeth, these also doeth the Son likewise. For the Father loveth the Son, and showeth him all things that himself doeth.

[John Weaver] And he will show him greater works than these, that you may marvel. For as the Father raises up the dead, and quickeneth them, even so the Son quickeneth whom he will. For the Father judgeth no man, but hath committed all judgment unto the Son, that all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which is sent him. Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation, but is passed from death unto life. Verily, verily, I say unto you, the hour is coming, and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live. For as the Father hath life in himself, so hath he given to the Son to have life in himself." Now, in this passage, Jesus Christ claims equality with the Father.

[John Weaver] Let me tell you, the Jews understood exactly what our Lord meant when he said in verse 17, my father worketh hitherto and I work. You say, how do you know they understood because they went about the killing because he had not only broken their interpretation of the Sabbath, but he said that God was his father. Notice what they say, making himself equal with God. And if you look in verse 19, Our Lord reaffirms that because He said, Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of Himself, but what He seeth the Father do. For what things soever He doeth, these also doeth the Son likewise. What is our Lord doing? He is identifying Himself with God the Father. He works, I work. He does, I do. Why? Because we are one. I am God. Now. You say. Brother Weaver.

[John Weaver] Why did you read the first 10 verses? Why did you read where our Lord walked into these five porches were in a lay a great multitude of impotent folk? And he healed only one man. Because you cannot understand the latter part of this chapter without understanding what happened in those first 10 verses.

[John Weaver] Now, I could ask you some leading questions. I could ask you how many of those people needed to be healed. What's the answer? All of them. How many of them wanted to be healed? All of them. Did not Jesus Christ have the power to heal all of them? Yes. Well, let me ask you a question. Why did he heal only one of them? Why? He could have just as easily healed every single individual. But he only healed one. Why? Here's why. Look in verse 21.

[John Weaver] For as the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom he will. What is the one attribute of God that proves that God is God beyond a shadow of a doubt? And that is He's sovereign. God does as He pleases, only as He pleases, and always as He pleases. He is absolutely independent. There is no pressure. There is no coercion. There is no influence. God is God. And Jesus Christ said, for as the father raises up the dead and quickeneth them, even so the son likewise to demonstrate his sovereignty. What does he do? He quickeneth whom he will. God said, God, the son said, I walk through that porch. I heal one man. Because I'm God.

[John Weaver] And I can do what I want to do. And you have no right to question me.

[John Weaver] Now, let me show you something else. Look at verse 22. For the father judgeth no man, but hath committed all judgment to the son.

[John Weaver] Now, if vengeance belongs to God, and it does, he says so over and over in scripture, vengeance is mine, saith the Lord, I will repay. Now, vengeance belongs to God. And God the Father has committed all judgment to the Son, what is the clear implication? God the Son is God. Jesus Christ is God. He will be the judge. Why in the world did He commit all judgment to the Son? Because the Son equally is God, like the Father.

[John Weaver] Now let me ask another question. I tried to answer the one, why did our Lord walk through that crowd and only heal one person? Well, the answer is to demonstrate His sovereignty. Now, let's ask another question. Why did the Father commit all judgment to the Son? Look in verse 23. Here's why. That all men should honor the Son even as they honor the Father. By the way, the word even literally means equal to. That all men should honor the Son equally as they honor the Father.

[John Weaver] You know what Scripture is teaching us? Scripture is teaching us that if Jesus Christ deserves honor equal to the Father, that he must be God. Do you remember what God said in Isaiah 42 in verse 8? Let me just quote it. He said, I am the Lord, that is my name, and my glory will I not give to another, Neither my praise to raven images. If God is not going to give his glory to another, and yet he is going to have Jesus Christ honored equally as himself.

[John Weaver] What does that tell you? Jesus Christ is God.

[John Weaver] Now look at the verse 26, by the way, let me just go ahead and put this. Let's finish verse 23. He says that all men should honor the Son even as or equally as they honor the Father. Now look what he says. He that honoreth not the Son honoreth not the Father who hath sent him. To dishonor the Son of God, to dishonor Jesus Christ, is to dishonor the Father. The one who does not reverence Jesus Christ does not reverence the Father. A denial of the Godhood of Christ is likewise a denial of the Godhood of the Father. That's what he said. He that honoreth not the Son, honoreth not the Father who sent him. Then verse 26, For as the Father hath life in himself, so hath he given to the Son to have life in himself. Now, folks, listen, if Christ has the same attributes as the Father, If He is sovereign as the Father, if He is to be honored as the Father, if He has life in Himself as the Father has life in Himself, the only conclusion that you can come to is that Jesus Christ is God.

[John Weaver] Now, let me give you some other clear passages. I can quote them, and then I'll make some applications. Do you remember John 1, 1-3? in the beginning was the Word, and the Word with God, and the Word was God. The same was in the beginning with God. Without Him was not anything made that was made. When you come down to verse 14, And the Word was made flesh, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and glory. Jesus Christ was made flesh. Jesus Christ is God incarnate. The Bible says in verse 18 of John 1 that no man knows the Father except the Son who is in the bosom of the Father. He has declared Him. And when you get to 1 Timothy chapter 3 and verse 16, here's what the Bible says. And without all controversy, great is the mystery of Godliness. God was manifest in the flesh.

[John Weaver] How can you deny that? God was manifest in the flesh. Romans 9, 5 tells us that Jesus Christ is God, blessed forever. He is God. Therefore, he is blessed forever. I want you to turn to the book of Titus chapter two, I could show you many places of this, but this is one of the clearest illustrations. Titus chapter two, and if you would please. Let's begin reading there with all. Let's say verse. 12. Titus 2, verse 12, teaching us that denying ungodliness and worldly lust, we should live soberly, righteously and godly in this present world, looking for that blessed hope and the glorious appearing of the great God and our Savior, Jesus Christ. Now looking for that blessed hope. And the glorious appearing of the great God and our Savior, Jesus Christ. Now, I had. Three years of Greek. And I still read and write Greek, I still look in my Greek Testament on a regular basis. But there is one thing that I remember distinctly. Learning in the Greek class, it was called the Granville Sharpe rule.

[John Weaver] Let me tell you what the Granville Sharpe rule is, and I could prove it to you over and over in scripture. But Granville and Sharpe discovered this as they were studying and it's just called the Granville-Sharpe rule. Here it is. Anytime you have a definite article and a proper noun or a noun and a conjunction like an and another noun or proper noun, they're one in the same. In other words, if it was different, I could say the Roy Craps and the Henry Klingler went somewhere, you know. But if you look in verse 13, here's what the Granville Sharp Rule is all about. Verse 13, looking for that blessed hope and the glorious appearing of what? The, there's that definite article, the great God and there's the conjunction, our Savior Jesus Christ. Now what does that rule mean? It means our Savior Jesus Christ is the great God. They're one and the same. I could show you that over and over in the great New Testament. I could show it to you over and over in our King James Bibles.

[John Weaver] Jesus Christ is God. When David said in Psalm 110 and verse 1, the Lord said unto my Lord, He was not only confessing that Jesus Christ was His Savior and Lord, He was also confessing the deity of Jesus Christ. Jesus Christ is God. Since Jesus Christ is God, He deserves royal honor, worship, praise, and glory. And we, like David, or to bow before Him.

[John Weaver] Now let me give you some applications. I want you to understand that it is not enough to acknowledge Jesus Christ as the Son of Man. The Pharisees were willing to go that far. They were willing to say, Oh, He's the Son of David. We must also acknowledge Jesus Christ as the Son of God. He is the God-man. He is God incarnate. Without all controversy, said Scripture, great is the mystery of Godliness. God was manifest in the flesh. Secondly, to ask you the question that our Lord asked the Pharisees, What think ye of Christ?

[John Weaver] Your answer demonstrates whether or not you're a genuine Christian. You may admire him as a model. You may exalt him as a martyr. You may believe that he was a good man or historical figure. But unless you bow to him and acknowledge him as Lord, God and Savior, You're not a Christian. It's not just having good thoughts of Christ that counts. It's knowing who He is. True, He is a model. But He is a model only because He is the perfect man and perfect God. He is the God-man.

[John Weaver] Thirdly, let me point out that Matthew 22 also makes it exceedingly clear. That no matter how much sinners hate each other. They will always unite together against Christ. Against his kingdom and against his people. See, the Herodians. Were despised by the Pharisees. And Sadducees. And the Sadducees despised the Pharisees and vice versa. But let me tell you something, although they hated each other. They were willing to get together to destroy Christ. Please understand. People have not changed.

[John Weaver] You remember how there was enmity between Pilate and Herod in Luke 23? But when Pilate sent Christ to Herod, and they both got together in condemning Christ, the Bible tells us that Herod and Pilate were made friends. For before that, there was enmity between them. They seal their friendship with their hatred of Jesus Christ. And it doesn't matter how many factions you have in a country that hate each other. They will unite together to destroy Christ.

[John Weaver] His kingdom, his people, it's just like that bumper sticker I told you about this morning that I saw said, I have nothing against God, it's just his fan club that I hate.

[John Weaver] And you can't hate his people without hating him. And then fourthly, here's my last and final application. The most practical application of our Lord's Lordship and deity. Is given by himself. In Luke 6 and verse 46. That is where our Lord said, listen carefully. Why call you me Lord, Lord? And do not the things which I say unto you. Remember the word Lord, Curios, it means boss, owner, master, sovereign. Jesus Christ said, why are you calling me boss if you're not going to obey me? Why are you calling me master and sovereign and Lord if you're not going to obey me? If I am truly, genuinely your Lord, you will obey me. The very fact that people disobey Christ. Demonstrates. They don't really believe he's Lord. the only real evidence that you and I genuinely believe in the Lordship of Christ as we obey Him. We bring our lives in conformity to His Word.

[John Weaver] I've got news for you. There are tremendous implications in what God the Father said to God the Son when He said, Sit thou at my right hand until I make thine enemies thy footstool. But first of all, David said, the Lord said unto my Lord. You must understand that Jesus Christ is God. He is the only God. There are no others. He is not on a par or footing with anyone else. He is unique. Monoganes, the only begotten One. He is God. And beside Him, there are no others. Let's pray. Father, we thank You today for the truth of the Deity of Jesus Christ.

[John Weaver] We know that He is indeed perfect man. But we also know that He is perfect God. He is the God-man. He is our Lord. He is our Savior. He is our Redeemer. He deserves royal honor. And may we worship Him as God. Bow before Him as God. And obey Him as God. Give us grace, Lord, to bring our lives in conformity to Your Word. Help us to live for Thee.

[John Weaver] In the name of Jesus Christ we pray, Amen.

Messiah's Divine Rights - Part 1

John Weaver | SermonAudio

Lecture Metadata	Details
Speaker	John Weaver
Source	SermonAudio
Media ID	12005102720
Subject	New Testament Studies
Course	Revelation: Christ and the Churches
Genre	Sermon
Date	2005-01-16
Dictation Name
Book	Book 188: Messiah's Divine Rights — Chapter 1
Source Timed Segments	87

Formatted Transcript

Opening

Psalm 110, and of course, since there's only seven verses there, we're going to read the entire psalm. Psalm 110. Let me say today is part one. Now, you're going to ask me, well, how many messages are you going to have on the psalm? And my answer is I don't really know, but I'm only going to be dealing with one phrase out of the first verse today. And so it may end up being three or four. It may end up being seven or eight. I don't know.

Look at it and I think you'll see the importance of it. "The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies. Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth. The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek. The Lord at thy right hand shall strike through kings in the day of his wrath. He shall judge among the heathen, he shall fill the places with the dead bodies; he shall wound the heads over many countries. He shall drink of the brook in the way: therefore shall he lift up the head."

Introduction to Psalm 110 as a Messianic Psalm

Weaver introduces Psalm 110 as a clear prophecy of the Messiah, noting its importance and the historical attempts by liberals and unbelievers to distort its meaning.

Now Psalm 110 is clearly and decisively a psalm of the Messiah and his divine rights. Liberals, unbelievers, and Jewish leaders have all endeavored relentlessly to destroy this psalm. They have given it every twisted and perverted interpretation imaginable. Now, the reason they're seeking to overthrow this particular psalm is because they're seeking in reality to overthrow the Messiah, the Lord Jesus Christ. As they have failed to overthrow the clear and plain meaning of this psalm, likewise, they have certainly failed to overthrow the Messiah, the Lord Jesus Christ. In fact, all you have to do is read this psalm and the very sense of it overthrows and destroys their useless and senseless attempts. Let me give you three historical quotes concerning this psalm. Now, I just told you this is a messianic psalm. That is, it is a psalm of the Messiah and his divine rights.

Historical Testimony to the Messianic Nature of Psalm 110

Quotes from Martin Luther, John Calvin, and J.A. Alexander affirm that Psalm 110 is a prophecy of Christ's divinity, priesthood, and triumph.

Now, I'm not making that up. I'm just going to show you how historically scholars have always believed that is what this psalm has taught. Here's a quote from Martin Luther, the reformer. Here's what he said concerning this psalm. Quote, "This is a peculiar and glorious prophecy concerning the kingdom of Christ. There is not a psalm like it in the whole scripture, and it ought to be very dear unto the church, seeing that it confirms the great articles of faith, Christ sitting at the right hand of God the Father Almighty." And then here's a quote from John Calvin. He says, "Beyond all controversy, the psalm is a very clear prediction of the divinity, priesthood, victories, and triumph of the Messiah." And then here's the quote from J.A. Alexander concerning this psalm. He says, "This is the counterpart of the second psalm, completing the prophetic picture of the conquering Messiah. Any other application is ridiculous," end quote.

The Threefold Office of Christ in Psalm 110

Weaver identifies Christ's prophetic, priestly, and kingly offices in verses 2, 4, and 3/5-6 respectively, showing the psalm's comprehensive messianic scope.

And certainly that is true. If you will just simply look momentarily with me at Psalm 110, you cannot help but see certain things concerning Christ. For instance, here is his prophetical office mentioned in verse 2: "The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies." Verse 4 is his priestly office: "The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek." And then here is his kingly office in verse 3: "Thy people shall be willing in the day of thy power." Verses 5 and 6: "The Lord at thy right hand shall strike through kings in the day of his wrath. He shall judge among the heathen, he shall fill the places with dead bodies; he shall wound the heads over many countries." So very clearly in this psalm you have the prophetic ministry, the priestly ministry, and the kingly ministry of the Messiah, the Lord Jesus Christ. Now Psalm 110 is quoted in reference to Christ in the New Testament more than any other psalm. So if I were to ask you on a quiz, what psalm is quoted more often in the New Testament in reference to the deity of Christ, I would expect the answer to be Psalm 110. So very obviously, this is not only a prophetic psalm, it is a very important psalm as well, because this psalm demonstrates the divine rights of Jesus Christ. In this psalm, he has a right to royal honor. He has a right to rule the heathen. He has a right to reverent homage. He has a right to perpetual priesthood, and he has the right of divine vengeance. Today, I'm just going to cover just a short one sub point of the right to royal honor.

The Phrase 'The Lord Said unto My Lord' and David's Confession

Focusing on verse 1, Weaver explains that David calls the Messiah 'my Lord,' indicating someone greater than David, and connects this to Jesus' question in Matthew 22.

In fact, if you look in verse one, I'm going to demonstrate just simply his royal honor and using only one phrase out of verse one. "The Lord said unto my Lord." Now when you read that, you should automatically ask yourself what in the world is implied by this simple statement. The very first thing I want you to note is that David refers to Jesus Christ as his Lord. Thus you have in this psalm someone who is greater than David. If you would hold Psalm 110 and look in your Bibles very quickly to Matthew chapter 12. Matthew chapter 12. And you will also find this in Luke chapter 11, but we're looking in Matthew chapter 12 and notice if you would please down about verse—let's see—yes, verse 40. Let's start there. Matthew 12, verse 40.

"For as Jonas was three days and three nights in the whale's belly; so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here." Watch verse 42. "The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here." Now, as you go through Scriptures, for instance, like Hebrews 3, you'll find that Jesus Christ is greater than Moses. So He's not only the greater than Jonah and the greater than Solomon and the greater than Moses, He also is the greater David.

Now, I want you to turn to some—I'm sorry—to Matthew 22 and go ahead and hold this passage, because we're going to be looking at this passage momentarily. But in Matthew 22 and verse 43, our Lord asked the Pharisees a question, he said unto them, "How then doth David in spirit call him Lord, saying, The Lord said to my Lord, Sit thou on my right hand, till I make thine enemies thy footstool?" Now, I want you to note he asked this question, "How then doth David in spirit call him Lord?" Now, the apostle in the book of Hebrews proves the dignity of Melchizedek and in him of Christ by this simple method that so great a man as Abraham paid tithes to Melchizedek. You'll find that in Hebrews 7 and verse 4. So if the dignity of Melchizedek and the dignity of Christ can be proved by Abraham paying tithes to Melchizedek, then certainly we can demonstrate the dignity of Jesus Christ by David here referring to him as Lord. So he's saying that Jesus Christ is King of Kings and Lord of Lords.

Jesus' Use of Psalm 110 to Confound the Pharisees

In Matthew 22, Jesus asks how the Messiah can be both David's son and David's Lord, trapping the Pharisees who refuse to acknowledge Christ's deity.

Scripture Reading — Matthew 22:41-46

And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions."

Now, I want you to keep in mind the context, because in Matthew chapter 22, our Lord does his enemies in in a very definite manner. In fact, if you go back to Matthew chapter 22, look, if you would please, at verses 1 through 14. And here he's talking about the kingdom of heaven, and he talks about how the king has sent the servants out. He has invited people in to come to his dinner, and they make light of it, and they go their way, and they tend their own business. And verse 6, "And the remnant took his servants, and entreated them spitefully, and slew them. But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city. Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy.

Go ye therefore into the highways, and as many as ye shall find, bid to the marriage." Now, skip down to verse 11. "And when the king came in to see the guests, he saw there a man which had not on a wedding garment: and he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen."

So the Pharisees understood that our Lord has spoken this directly against them. Look in verse 15, "Then went the Pharisees, and took counsel how they might entangle him in his talk." And so they send the Herodians out in verses 16 through 22 there. And they are the ones who show him the coin and say, "Is it right to render unto Caesar?" Now, they're not interested in what truth is. All they want to do is to entrap Christ. So if Christ says, yes, pay Caesar his due, then he's against the people. If he doesn't say, pay Caesar, then they report him to the Romans and they take care of him. So it's just simply a trap. So he certainly slams the Herodians, and he says, "You show me the coin." And that's when he tells them, "Render therefore unto Caesar the things which are Caesar's; and unto God the things that are God's."

And they could not get a hold against him. And then, of course, he slams the Sadducees in verses 23 through 24. They're the ones who came up and say, "All right, master, here's a man that had a wife and he died. And then he had six other brothers and his brothers married her one after the other. And finally, she died after all the brothers died. Now whose wife is she going to be in heaven?" You know, of course, they didn't believe in the resurrection. They didn't believe in angels. These were the liberals.

And our Lord said, "Ye do err, not knowing the scriptures, nor the power of God. For in the resurrection they neither marry, nor are given in marriage." He said, "You don't know what you're talking about." Well, he puts them down. So he's literally slapped them down. They have been asking him questions, trying to trap him. And so after he goes through the Herodians, after he goes to the Pharisees, after he goes to the Sadducees, he says, "Look, I've got a question for you. You've been asking me questions, but I want to ask you a question." And here's this question. In Matthew chapter 22, he says this, "What think ye of Christ? whose son is he?" I want you to note the Pharisees saying to him in verse 42, "The Son of David." "What think ye of Christ?" What think you of the anointed one? And the Greek word Christos is equal to the Hebrew word Messiah, the anointed one. So he's asking, "What think you of the Messiah? What think you of the anointed one? What think you of Christ?"

And they answer, "He's David's son." Now, they're willing to acknowledge the lineal descent from David, but they're not willing to acknowledge his deity. Now, I want you to understand what Christ has done. Christ has taken this phrase from Psalm 110. And he applies it now, and he says to them in verse 43, after they give him the answer, "He's David's son," he says to them, "How then doth David in spirit call him Lord, saying, The Lord said to my Lord, Sit thou on my right hand, till I make thine enemies thy footstool?" Now, if the Messiah is David's son, how in the world can he be David's Lord? You see, what our Lord has done is he has asked them an unanswerable question in two parts. Now, when I say an unanswerable question, it's really answerable in one sense of the word. But when he asked them, "What think you of Christ?" they answered, "He is the son of David." But then he asked the second part, "How then does David in spirit call him Lord, saying the Lord said to my Lord, sit on my right hand?" Now, listen to me. The question is really answerable and it is easily answerable.

If you're willing to acknowledge the deity and the divinity of the Lord Jesus Christ. You see, the Pharisees were unable to refute our Lord's logic. His exposition and his application of the scripture. They realized they had been trying to trap Christ. And now they themselves are trapped. Because the only answer they could give if they gave the right answer or if they gave the scriptural answer was they had to confess and acknowledge not only his pre-existence, but his divinity.

New Testament Quotations of Psalm 110 Prove Christ's Deity

Weaver examines Acts 2, Hebrews 1, and Hebrews 10, showing that each citation of Psalm 110 demonstrates Jesus' divinity, resurrection, exaltation, and completed sacrifice.

Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear. For David is not ascended into the heavens: but he saith himself, The Lord said unto my Lord, Sit thou on my right hand, until I make thy foes thy footstool. Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.

Scripture Reading — Acts 2:32-36

" Now, I want you to know what Acts 2 in verse 32 through 36 tells us: that Christ is exalted at the right hand of God.

Now, that's the same truth in Psalm 110. But let me ask you a question. If Christ is exalted to the right hand of God, is not Christ therefore God? And the answer is yes. He's seated on the throne with God the Father. If the third person in the divine Godhead, the Holy Spirit, is shed abroad through Jesus Christ, is not Jesus Christ God? Look at it in verse 33. "Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear." By the way, do you not remember in John 14, John 15, and John 16, Jesus Christ promised that he would send the Holy Ghost? The very fact that the Holy Spirit is present is proof positive that Jesus Christ is God because he sent the Holy Spirit exactly the way he said he would. And that's one of the arguments that's being given here in Acts chapter 2. If he was raised bodily from the grave, is he not God himself?

Look in verse 32. "This Jesus hath God raised up, whereof we all are witnesses." Do you know the importance of the bodily resurrection of Jesus Christ? Let me show you. Hold Acts chapter 2, but turn right over to Romans chapter 1. Look in Romans chapter 1, and let's begin reading there with verse 1. Let me show you the importance of the bodily resurrection of Jesus Christ. Here it is.

Scripture Reading — Romans 1:1-4

"Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, (which he had promised afore by his prophets in the holy scriptures,) concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh;"

that is, he's a lineal descendant of David, watch,

Scripture Reading — Romans 1:1-4

"and declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead."

You know what Jesus Christ said? Jesus Christ said that He was God. And the very fact that He was raised bodily from the dead demonstrates his Godhood.

Had he not been God, he would have never been raised from the dead. He would have been found to be a liar and a fraud. But the very fact that he was raised bodily from the dead demonstrates that he is indeed God incarnate. That is one of the arguments that Peter is giving in Acts chapter two. If He has been declared to be the Son of God with power by the resurrection from the dead, is He not therefore God? Yes, He is God.

Now turn in your Bibles, please, to Hebrews chapter 1. Let me show you again. Hebrews chapter 1, beginning there with verse 1, and let's read through verse 6. Then we'll skip down to verse 13. Just showing you that every time Psalm 110 is referred to in reference to Christ in the New Testament, it proves His deity. Look in Hebrews chapter 1, beginning there with verse 1. "God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets,

hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high; being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they. For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son? And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him." Skip down to verse 13, "But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool?" Now, if Christ is above the angels, and if Christ is better than the angels, is He not God? If Christ upholds and sustains this universe by the word of His power, is He not God? If Jesus Christ is the express image of God's person, if Jesus Christ is indeed the brightness of His glory, is He not God? And the answer is yes, he is God. God has not invited any of the angels to sit at his right hand.

He invited the son to sit at his right hand. And unless you are a Gnostic, there's no one above the angels but God. And so very clearly, Hebrews chapter one is showing us that Jesus Christ who is the creator of this universe, the preserver and the sustainer of this universe, the one who is higher than the angels, the one who is the brightness of God's glory and the express image of his person is God incarnate. Then finally, if you'll look in your Bibles to Hebrews chapter 10, just showing you these references in the New Testament to Psalm 110. Look in Hebrews 10 in verse 13. In fact, let's read verse 12 so that you can see the context. "But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God; from henceforth expecting till his enemies be made his footstool."

Now, this passage teaches us the fullness, the completeness and the satisfaction of the sacrifice of Jesus Christ. Let me ask you a question. If Jesus Christ was capable of and did indeed satisfy all the demands of the sovereign God of heaven and earth, is he not God? May I remind you that only God can satisfy God. And that's why the Bible says, in Romans 3 and verse 25, for God the Father has set forth Him, God the Son, to be a propitiation for our sins. And the word propitiate means to placate. It means to satisfy. Jesus Christ satisfied the wrath and the justice of God as the sinless substitute in our place. In every instance where any of Psalm 110 is quoted in the New Testament, every time it proves the deity of Jesus Christ.

Addressing Objections: John 14:28 and Christ's Servant Role

Weaver explains that when Jesus says 'the Father is greater than I,' He speaks positionally as the sent servant, not denying His essential equality with the Father.

If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I." Someone takes that passage, they say, "Oh, there it is. Jesus Christ doesn't claim to be God. He doesn't even claim to be God's equal. He says that the Father is greater than He is." And thus stating their position, those who hold that view totally ignore not only the context of Scripture, the analogy of faith, but other plain Scriptures that teach conclusively that Jesus Christ is God incarnate. Well, you say, "Brother Weaver, how in the world do you explain verse 28 when he says, 'for my Father is greater than I'?" And my answer is easily. If you understand the context, if you would just go back to John Chapter 13. Do you remember what happens in John Chapter 13? Our Lord takes a basin of water and a towel and he girds himself and he washes the feet of his disciples. You remember that? Look what our Lord said in verse 16 of John chapter 13. He says, "Verily, verily, I say unto you, The servant is not greater than his lord; neither he that is sent greater than he that sent him.

Scripture Reading — John 13:16

" Now, the servant is not greater than the lord, neither is he that is sent greater than he that sent him. Now, without you turning there, let me just quote Luke 22 and verse 27, because here's what our Lord said. "

For whether is greater, he that sitteth at meat, or he that serveth? is not he that sitteth at meat? but I am among you as he that serveth."

Now, you've got to ask yourself this question. Was the Father sent by Christ or was Christ sent by the Father? And the answer is, Christ was sent by the Father. When He spoke of the Father being greater than Himself, He was speaking of Himself in the position of a servant. He came to do the Father's will. The term that Christ applies to Himself most often in the New Testament is that he is the sent one. Over and over we read how the Father sent the Son. Jesus Christ came to do the will of the Father, and in that sense of the word, the one that sent is greater than the one that was sent. Or the sending one is greater than the one that was sent. Christ is the mediator. Christ is the reconciler. Christ is the substitute. Christ is the servant.

And in that capacity, he could truthfully say in John 8 verse 29, "And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him." What is he saying? I came as a servant. Is not he that sent greater than he that was sent in that sense of the word? Yes, the father did not become the servant. The son became the servant. And so all our Lord is saying in John 14 verse 28, positionally speaking, yes, the father was greater because he humbled himself and took upon himself the form of a servant and was made in the likeness of men. And he humbled himself, the Bible says, and became obedient unto death, even the death of the cross.

Christ's Equality with the Father Demonstrated in John 5

Weaver expounds John 5:16-26, showing that Jesus claims equality with God by His sovereignty, judgment, honor, and self-existent life, proving His deity.

We're going to look at verses 16 through 26 in just a moment. In fact, I tell you what, let's go ahead and read verses 16 through 26 just so you can have them in your mind. Look at verse 16. "And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day. But Jesus answered them, My Father worketh hitherto, and I work. Therefore the Jews sought the more to kill him, because he not only had broken the sabbath," that is their interpretation of the sabbath, "but said also that God was his Father, making himself equal with God. Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise. For the Father loveth the Son, and sheweth him all things that himself doeth:

and he will shew him greater works than these, that ye may marvel. For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will. For the Father judgeth no man, but hath committed all judgment unto the Son: that all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent him. Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life. Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. For as the Father hath life in himself; so hath he given to the Son to have life in himself." Now, in this passage, Jesus Christ claims equality with the Father.

Let me tell you, the Jews understood exactly what our Lord meant when he said in verse 17, "My Father worketh hitherto, and I work." You say, how do you know they understood? Because they went about to kill him because he had not only broken their interpretation of the sabbath, but he said that God was his Father. Notice what they say, "making himself equal with God." And if you look in verse 19, our Lord reaffirms that because He said, "Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise." What is our Lord doing? He is identifying Himself with God the Father. He works, I work. He does, I do. Why? Because we are one. I am God. Now, you say, "Brother Weaver,

why did you read the first 10 verses? Why did you read where our Lord walked into these five porches where there lay a great multitude of impotent folk? And he healed only one man." Because you cannot understand the latter part of this chapter without understanding what happened in those first 10 verses. Now, I could ask you some leading questions. I could ask you how many of those people needed to be healed. What's the answer? All of them. How many of them wanted to be healed? All of them. Did not Jesus Christ have the power to heal all of them? Yes. Well, let me ask you a question. Why did he heal only one of them? Why? He could have just as easily healed every single individual. But he only healed one. Why? Here's why. Look in verse 21.

"For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will." What is the one attribute of God that proves that God is God beyond a shadow of a doubt? And that is He's sovereign. God does as He pleases, only as He pleases, and always as He pleases. He is absolutely independent. There is no pressure. There is no coercion. There is no influence. God is God. And Jesus Christ said, "for as the Father raiseth up the dead, and quickeneth them; even so the Son"—likewise to demonstrate his sovereignty, what does he do? He quickeneth whom he will. God said—God the Son said—"I walk through that porch. I heal one man. Because I'm God.

And I can do what I want to do. And you have no right to question me." Now, let me show you something else. Look at verse 22. "For the Father judgeth no man, but hath committed all judgment unto the Son."

Now, if vengeance belongs to God, and it does, he says so over and over in scripture, "Vengeance is mine; I will repay, saith the Lord." Now, vengeance belongs to God. And God the Father has committed all judgment to the Son, what is the clear implication? God the Son is God. Jesus Christ is God. He will be the judge. Why in the world did He commit all judgment to the Son? Because the Son equally is God, like the Father.

Now let me ask another question. I tried to answer the one, why did our Lord walk through that crowd and only heal one person? Well, the answer is to demonstrate His sovereignty. Now, let's ask another question. Why did the Father commit all judgment to the Son? Look in verse 23. Here's why. "That all men should honour the Son, even as they honour the Father." By the way, the word "even" literally means equal to. That all men should honour the Son equally as they honour the Father.

You know what Scripture is teaching us? Scripture is teaching us that if Jesus Christ deserves honor equal to the Father, that he must be God. Do you remember what God said in Isaiah 42 in verse 8? Let me just quote it. He said, "I am the Lord: that is my name: and my glory will I not give to another, neither my praise to graven images." If God is not going to give his glory to another, and yet he is going to have Jesus Christ honored equally as himself, what does that tell you? Jesus Christ is God.

Now look at the verse 26—by the way, let me just go ahead and put this. Let's finish verse 23. He says "that all men should honour the Son, even as" or equally as "they honour the Father." Now look what he says. "He that honoureth not the Son honoureth not the Father which hath sent him." To dishonor the Son of God, to dishonor Jesus Christ, is to dishonor the Father. The one who does not reverence Jesus Christ does not reverence the Father. A denial of the Godhood of Christ is likewise a denial of the Godhood of the Father. That's what he said. "He that honoureth not the Son honoureth not the Father which hath sent him." Then verse 26, "For as the Father hath life in himself; so hath he given to the Son to have life in himself." Now, folks, listen, if Christ has the same attributes as the Father, if He is sovereign as the Father, if He is to be honored as the Father, if He has life in Himself as the Father has life in Himself, the only conclusion that you can come to is that Jesus Christ is God.

Additional Scriptural Proofs of Christ's Deity

Weaver cites John 1:1-3, 1 Timothy 3:16, Romans 9:5, and Titus 2:13 (Granville Sharp rule) to further establish that Jesus Christ is God incarnate.

Now, let me give you some other clear passages. I can quote them, and then I'll make some applications. Do you remember John 1:1-3?

Scripture Reading — John 1:1-3,14,18

"In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made."

When you come down to verse 14,

Scripture Reading — John 1:1-3,14,18

"And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth."

Jesus Christ was made flesh. Jesus Christ is God incarnate. The Bible says in verse 18 of John 1 that no man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him. And when you get to 1 Timothy chapter 3 and verse 16, here's what the Bible says. "And without controversy great is the mystery of godliness: God was manifest in the flesh."

How can you deny that? God was manifest in the flesh. Romans 9:5 tells us that Jesus Christ is "God blessed for ever." He is God. Therefore, he is blessed forever. I want you to turn to the book of Titus chapter two. I could show you many places of this, but this is one of the clearest illustrations. Titus chapter two, and if you would please, let's begin reading there with—let's say verse 12. Titus 2, verse 12, "Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ." Now, "looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ." Now, I had three years of Greek. And I still read and write Greek, I still look in my Greek Testament on a regular basis. But there is one thing that I remember distinctly learning in the Greek class, it was called the Granville Sharp rule.

Let me tell you what the Granville Sharp rule is, and I could prove it to you over and over in scripture. But Granville Sharp discovered this as they were studying and it's just called the Granville Sharp rule. Here it is. Anytime you have a definite article and a proper noun or a noun and a conjunction like an "and" and another noun or proper noun, they're one and the same. In other words, if it was different, I could say "the Roy Craps and the Henry Klingler went somewhere," you know. But if you look in verse 13, here's what the Granville Sharp Rule is all about. Verse 13, "looking for that blessed hope, and the glorious appearing of" what? "the"—there's that definite article—"great God and"—there's the conjunction—"our Saviour Jesus Christ." Now what does that rule mean? It means our Saviour Jesus Christ is the great God. They're one and the same. I could show you that over and over in the Greek New Testament. I could show it to you over and over in our King James Bibles.

Jesus Christ is God. When David said in Psalm 110 and verse 1, "The Lord said unto my Lord," he was not only confessing that Jesus Christ was His Saviour and Lord, He was also confessing the deity of Jesus Christ. Jesus Christ is God. Since Jesus Christ is God, He deserves royal honor, worship, praise, and glory. And we, like David, are to bow before Him.

Applications: Acknowledging Christ's Lordship and Deity

Weaver applies the sermon by urging confession of Christ as God, warning of the world's united opposition, and calling for obedience as evidence of genuine faith.

Now let me give you some applications. I want you to understand that it is not enough to acknowledge Jesus Christ as the Son of Man. The Pharisees were willing to go that far. They were willing to say, "Oh, He's the Son of David." We must also acknowledge Jesus Christ as the Son of God. He is the God-man. He is God incarnate. Without all controversy, said Scripture, great is the mystery of godliness: God was manifest in the flesh. Secondly, to ask you the question that our Lord asked the Pharisees, "What think ye of Christ?"

Your answer demonstrates whether or not you're a genuine Christian. You may admire him as a model. You may exalt him as a martyr. You may believe that he was a good man or historical figure. But unless you bow to him and acknowledge him as Lord, God and Saviour, you're not a Christian. It's not just having good thoughts of Christ that counts. It's knowing who He is. True, He is a model. But He is a model only because He is the perfect man and perfect God. He is the God-man.

Thirdly, let me point out that Matthew 22 also makes it exceedingly clear that no matter how much sinners hate each other, they will always unite together against Christ. Against his kingdom and against his people. See, the Herodians were despised by the Pharisees and Sadducees. And the Sadducees despised the Pharisees and vice versa. But let me tell you something, although they hated each other, they were willing to get together to destroy Christ. Please understand. People have not changed.

You remember how there was enmity between Pilate and Herod in Luke 23? But when Pilate sent Christ to Herod, and they both got together in condemning Christ, the Bible tells us that Herod and Pilate were made friends. For before that, there was enmity between them. They seal their friendship with their hatred of Jesus Christ. And it doesn't matter how many factions you have in a country that hate each other. They will unite together to destroy Christ. His kingdom, his people, it's just like that bumper sticker I told you about this morning that I saw said, "I have nothing against God, it's just his fan club that I hate."

And you can't hate his people without hating him. And then fourthly, here's my last and final application. The most practical application of our Lord's Lordship and deity is given by himself in Luke 6 and verse 46. That is where our Lord said, listen carefully, "Why call ye me, Lord, Lord, and do not the things which I say?" Remember the word Lord, Kurios, it means boss, owner, master, sovereign. Jesus Christ said, "Why are you calling me boss if you're not going to obey me? Why are you calling me master and sovereign and Lord if you're not going to obey me? If I am truly, genuinely your Lord, you will obey me." The very fact that people disobey Christ demonstrates they don't really believe he's Lord. The only real evidence that you and I genuinely believe in the Lordship of Christ is as we obey Him. We bring our lives in conformity to His Word.

I've got news for you. There are tremendous implications in what God the Father said to God the Son when He said, "Sit thou at my right hand, until I make thine enemies thy footstool." But first of all, David said, "The Lord said unto my Lord." You must understand that Jesus Christ is God. He is the only God. There are no others. He is not on a par or footing with anyone else. He is unique. Monogenes, the only begotten One. He is God. And beside Him, there are no others. Let's pray. Father, we thank You today for the truth of the Deity of Jesus Christ.

Study Guide

Major Themes

The Deity of Jesus Christ

Summary: The central theme is that Jesus Christ is God incarnate, as proven by Psalm 110 and its New Testament quotations.

Evidence: Weaver states, 'In each instance where Psalm 110 is quoted in the New Testament in reference to Jesus Christ, in each and every instance, it proves our Lord's divinity.'

The Messianic Nature of Psalm 110

Summary: Psalm 110 is a clear prophecy of the Messiah, detailing His divine rights and offices.

Evidence: Weaver quotes Calvin: 'Beyond all controversy, the psalm is a very clear prediction of the divinity, priesthood, victories, and triumph of the Messiah.'

Christ's Lordship and Sovereignty

Summary: Jesus is Lord (Adonai/Kurios) in the same sense as the Father, deserving honor, worship, and obedience.

Evidence: Weaver explains, 'the two are placed on an equal level, on an equal footing. Why? Because Jesus Christ is God.'

The Unbelief of the Pharisees

Summary: The Pharisees' refusal to answer Jesus' question reveals their willful unbelief and rejection of Christ's deity.

Evidence: Weaver says, 'it was not just their ignorance, but it was their unbelief that caused them to decline to answer.'

The Unity of Sinners Against Christ

Summary: Despite their mutual hatred, the Pharisees, Sadducees, and Herodians united to oppose Jesus, illustrating the world's enmity toward God.

Evidence: Weaver notes, 'although they hated each other, they were willing to get together to destroy Christ.'

Obedience as Evidence of Lordship

Summary: True acknowledgment of Christ's Lordship is demonstrated by obeying His commands.

Evidence: Weaver quotes Luke 6:46: 'Why call ye me, Lord, Lord, and do not the things which I say?'

Key Arguments

David calls the Messiah 'my Lord,' proving the Messiah is greater than David and thus divine.

Summary: In Psalm 110:1, David refers to the Messiah as 'my Lord,' which Jesus uses in Matthew 22 to show that the Messiah is more than a mere descendant.

Evidence: Weaver states, 'If David then call him Lord, how is he his son? You just told me he's the son of David. But you haven't explained to me how David calls him Lord.'

Every New Testament quotation of Psalm 110 proves Christ's deity.

Summary: Weaver examines Acts 2, Hebrews 1, and Hebrews 10, showing that each citation demonstrates Jesus' divinity through His resurrection, exaltation, and completed sacrifice.

Evidence: Weaver says, 'In every instance where any of Psalm 110 is quoted in the New Testament, every time it proves the deity of Jesus Christ.'

Jesus' statement 'the Father is greater than I' refers to His servant role, not inferiority of essence.

Summary: Weaver explains that Jesus spoke positionally as the sent servant, not denying His equality with the Father, as shown by John 10:30.

Evidence: Weaver argues, 'He came to do the Father's will... in that sense of the word, the one that sent is greater than the one that was sent.'

In John 5, Jesus claims equality with God by demonstrating sovereignty, judgment, honor, and self-existent life.

Summary: Weaver expounds John 5:16-26, showing that Jesus' healing of one man demonstrates His sovereignty, and His claims to judge and give life prove His deity.

Evidence: Weaver states, 'If Christ has the same attributes as the Father... the only conclusion that you can come to is that Jesus Christ is God.'

The Granville Sharp rule in Titus 2:13 identifies Jesus as 'the great God.'

Summary: Weaver explains that the Greek construction in Titus 2:13 equates 'the great God' and 'our Saviour Jesus Christ' as one and the same person.

Evidence: Weaver says, 'It means our Saviour Jesus Christ is the great God. They're one and the same.'

Scripture References

Psalm 110:1-7

Context: The entire psalm is read and identified as a messianic psalm about Christ's divine rights.

Matthew 12:40-42

Context: Jesus speaks of being greater than Jonah and Solomon, illustrating that He is greater than David.

Matthew 22:41-46

Context: Jesus asks the Pharisees how David can call the Messiah 'Lord' if He is David's son, using Psalm 110:1.

Matthew 22:1-14

Context: The parable of the wedding feast is referenced as context for Jesus' confrontation with the Pharisees.

Luke 1:46-47

Context: Mary's Magnificat shows her acknowledgment of Jesus as God and Saviour, illustrating the significance of titles.

Revelation 22:16

Context: Jesus calls Himself 'the root and the offspring of David,' claiming both lineage and deity.

Isaiah 11:1,10

Context: Prophecy of the Branch from Jesse and the root of Jesse, pointing to Christ.

Psalm 2:1-4

Context: Shows that the Father is called Adonai, the same title used for the Son in Psalm 110:1.

Matthew 1:20,22,24

Context: The angel of the Lord is called 'kurios,' the Greek equivalent of Adonai.

Acts 2:32-36

Context: Peter quotes Psalm 110:1 to prove Jesus' exaltation and Lordship, demonstrating His deity.

Romans 1:1-4

Context: Jesus is declared the Son of God with power by the resurrection, proving His deity.

Hebrews 1:1-6,13

Context: Psalm 110:1 is quoted to show Christ's superiority over angels and His divine nature.

Hebrews 10:12-13

Context: Christ's completed sacrifice and session at God's right hand prove His deity.

John 14:28

Context: Jesus says 'the Father is greater than I,' which Weaver explains as positional, not essential.

John 13:16

Context: Jesus teaches that the servant is not greater than his lord, providing context for John 14:28.

John 10:30

Context: Jesus claims 'I and my Father are one,' asserting equality with God.

John 5:1-26

Context: Jesus heals one man to demonstrate sovereignty, and claims equality with God in judgment, honor, and life.

John 1:1-3,14,18

Context: The Word was God and became flesh, affirming Christ's deity.

1 Timothy 3:16

Context: God was manifest in the flesh, a clear statement of Christ's incarnation.

Titus 2:13

Context: The Granville Sharp rule shows that 'the great God and our Saviour Jesus Christ' refers to one person.

Historical References

Martin Luther

Context: Luther is quoted as calling Psalm 110 'a peculiar and glorious prophecy concerning the kingdom of Christ.'

John Calvin

Context: Calvin is quoted as saying Psalm 110 is 'a very clear prediction of the divinity, priesthood, victories, and triumph of the Messiah.'

J.A. Alexander

Context: Alexander is quoted as calling Psalm 110 'the counterpart of the second psalm' and saying any other application is ridiculous.

Athanasian Creed

Context: Weaver mentions the Athanasian Creed as a beautiful confession of the Trinity, written against Arius in the fourth century.

Granville Sharp rule

Context: Weaver explains the Greek grammatical rule discovered by Granville Sharp, used to prove Christ's deity in Titus 2:13.

Important Quotes

This is a peculiar and glorious prophecy concerning the kingdom of Christ. There is not a psalm like it in the whole scripture, and it ought to be very dear unto the church, seeing that it confirms the great articles of faith, Christ sitting at the right hand of God the Father Almighty.

Significance: Martin Luther's quote emphasizes the unique importance of Psalm 110 for the doctrine of Christ's session at God's right hand.

Beyond all controversy, the psalm is a very clear prediction of the divinity, priesthood, victories, and triumph of the Messiah.

Significance: John Calvin's quote affirms the messianic and divine content of Psalm 110.

This is the counterpart of the second psalm, completing the prophetic picture of the conquering Messiah. Any other application is ridiculous.

Significance: J.A. Alexander's quote reinforces the exclusively messianic interpretation of Psalm 110.

How then doth David in spirit call him Lord, saying, The Lord said to my Lord, Sit thou on my right hand, till I make thine enemies thy footstool?

Significance: Jesus' question from Matthew 22:43-44 uses Psalm 110:1 to challenge the Pharisees' understanding of the Messiah's identity.

If David then call him Lord, how is he his son?

Significance: Jesus' follow-up question forces the conclusion that the Messiah is both David's son and David's Lord, implying deity.

I and my Father are one.

Significance: Jesus' direct claim to equality with the Father, cited by Weaver to counter the objection from John 14:28.

For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will.

Significance: Weaver uses this verse to show Christ's sovereignty, a divine attribute, demonstrated by healing only one man at Bethesda.

Why call ye me, Lord, Lord, and do not the things which I say?

Significance: Weaver's final application from Luke 6:46, emphasizing that true acknowledgment of Christ's Lordship requires obedience.

Discussion Questions

Why is Psalm 110 considered the most quoted psalm in the New Testament regarding Christ's deity, and what does that imply about its importance?

Context: Weaver notes that Psalm 110 is quoted more than any other psalm in reference to Christ's deity.

How does Jesus' question in Matthew 22:43-45 demonstrate that the Messiah must be both human and divine?

Context: Weaver explains that the Pharisees could not answer because they refused to acknowledge Christ's deity.

In what ways do the New Testament quotations of Psalm 110 in Acts 2, Hebrews 1, and Hebrews 10 each prove a different aspect of Christ's deity?

Context: Weaver examines each passage to show resurrection, exaltation, and completed sacrifice as proofs.

How would you explain Jesus' statement 'the Father is greater than I' (John 14:28) to someone who uses it to deny Christ's deity?

Context: Weaver explains the servant role and the context of John 13:16.

Why did Jesus heal only one man at the pool of Bethesda, and how does that demonstrate His sovereignty?

Context: Weaver argues that Jesus' selective healing proves He is God, who does as He pleases.

What does the Granville Sharp rule reveal about the identity of Jesus in Titus 2:13?

Context: Weaver explains the Greek grammatical rule that equates 'the great God' with 'our Saviour Jesus Christ.'

How does the unity of the Pharisees, Sadducees, and Herodians against Jesus illustrate the world's opposition to Christ today?

Context: Weaver points out that despite their mutual hatred, they united to destroy Christ.

According to Luke 6:46, what is the only real evidence that we genuinely believe in the Lordship of Christ?

Context: Weaver applies the sermon by calling for obedience as the proof of faith.

Applications

Acknowledge Jesus Christ as God incarnate, not merely as a good man or prophet.

Summary: We must confess Christ as the Son of God, not just the Son of David, to be genuine Christians.

Evidence: Weaver says, 'It is not enough to acknowledge Jesus Christ as the Son of Man... We must also acknowledge Jesus Christ as the Son of God.'

Examine your answer to the question 'What think ye of Christ?'

Summary: Your view of Christ reveals whether you are a true Christian; mere admiration is insufficient.

Evidence: Weaver states, 'Your answer demonstrates whether or not you're a genuine Christian.'

Recognize that the world will unite in opposition to Christ and His people.

Summary: Despite their differences, sinners will join together against Christ, as seen in the Pharisees and Herodians.

Evidence: Weaver warns, 'no matter how much sinners hate each other, they will always unite together against Christ.'

Obey Christ as Lord, not just call Him Lord.

Summary: The practical evidence of believing in Christ's Lordship is bringing our lives into conformity with His Word.

Evidence: Weaver quotes Luke 6:46 and says, 'The only real evidence that you and I genuinely believe in the Lordship of Christ is as we obey Him.'

deepseek | deepseek-v4-pro | clean_readable_transcript | 2026-06-06T02:51:30Z

deepseek | deepseek-v4-pro | weaver_study | 2026-06-06T16:04:53Z

Clean Transcript

Messiah's Divine Rights - Part 1

Clean readable transcript. This view follows the Commentary.net cleaned segment text while preserving timestamps for audio follow-along.

Psalm 110, and of course, since there's only seven verses there, we're going to read the entire psalm. Psalm 110. Let me say today is part one. Now, you're going to ask me, well, how many messages are you going to have on the psalm? And my answer is I don't really know, but I'm only going to be dealing with one phrase out of the first verse today. And so it may end up being three or four. It may end up being seven or eight. I don't know.
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Look at it and I think you'll see the importance of it. "The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies. Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth. The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek. The Lord at thy right hand shall strike through kings in the day of his wrath.
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He shall judge among the heathen, he shall fill the places with the dead bodies; he shall wound the heads over many countries. He shall drink of the brook in the way: therefore shall he lift up the head."
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Now Psalm 110 is clearly and decisively a psalm of the Messiah and his divine rights. Liberals, unbelievers, and Jewish leaders have all endeavored relentlessly to destroy this psalm. They have given it every twisted and perverted interpretation imaginable. Now, the reason they're seeking to overthrow this particular psalm is because they're seeking in reality to overthrow the Messiah, the Lord Jesus Christ. As they have failed to overthrow the clear and plain meaning of this psalm, likewise, they have certainly failed to overthrow the Messiah, the Lord Jesus Christ. In fact, all you have to do is read this psalm and the very sense of it overthrows and destroys their useless and senseless attempts. Let me give you three historical quotes concerning this psalm. Now, I just told you this is a messianic psalm. That is, it is a psalm of the Messiah and his divine rights.
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Now, I'm not making that up. I'm just going to show you how historically scholars have always believed that is what this psalm has taught. Here's a quote from Martin Luther, the reformer. Here's what he said concerning this psalm. Quote, "This is a peculiar and glorious prophecy concerning the kingdom of Christ. There is not a psalm like it in the whole scripture, and it ought to be very dear unto the church, seeing that it confirms the great articles of faith, Christ sitting at the right hand of God the Father Almighty." And then here's a quote from John Calvin. He says, "Beyond all controversy, the psalm is a very clear prediction of the divinity, priesthood, victories, and triumph of the Messiah." And then here's the quote from J.A. Alexander concerning this psalm. He says, "This is the counterpart of the second psalm, completing the prophetic picture of the conquering Messiah. Any other application is ridiculous," end quote.
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And certainly that is true. If you will just simply look momentarily with me at Psalm 110, you cannot help but see certain things concerning Christ. For instance, here is his prophetical office mentioned in verse 2: "The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies." Verse 4 is his priestly office: "The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek." And then here is his kingly office in verse 3: "Thy people shall be willing in the day of thy power." Verses 5 and 6: "The Lord at thy right hand shall strike through kings in the day of his wrath.
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He shall judge among the heathen, he shall fill the places with dead bodies; he shall wound the heads over many countries." So very clearly in this psalm you have the prophetic ministry, the priestly ministry, and the kingly ministry of the Messiah, the Lord Jesus Christ. Now Psalm 110 is quoted in reference to Christ in the New Testament more than any other psalm. So if I were to ask you on a quiz, what psalm is quoted more often in the New Testament in reference to the deity of Christ, I would expect the answer to be Psalm 110. So very obviously, this is not only a prophetic psalm, it is a very important psalm as well, because this psalm demonstrates the divine rights of Jesus Christ. In this psalm, he has a right to royal honor. He has a right to rule the heathen. He has a right to reverent homage. He has a right to perpetual priesthood, and he has the right of divine vengeance. Today, I'm just going to cover just a short one sub point of the right to royal honor.
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In fact, if you look in verse one, I'm going to demonstrate just simply his royal honor and using only one phrase out of verse one. "The Lord said unto my Lord."
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Now when you read that, you should automatically ask yourself what in the world is implied by this simple statement. The very first thing I want you to note is that David refers to Jesus Christ as his Lord. Thus you have in this psalm someone who is greater than David. If you would hold Psalm 110 and look in your Bibles very quickly to Matthew chapter 12. Matthew chapter 12. And you will also find this in Luke chapter 11, but we're looking in Matthew chapter 12 and notice if you would please down about verse—let's see—yes, verse 40. Let's start there. Matthew 12, verse 40.
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"For as Jonas was three days and three nights in the whale's belly; so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here." Watch verse 42. "The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here."
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Now, as you go through Scriptures, for instance, like Hebrews 3, you'll find that Jesus Christ is greater than Moses. So He's not only the greater than Jonah and the greater than Solomon and the greater than Moses, He also is the greater David.
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Now, I want you to turn to some—I'm sorry—to Matthew 22 and go ahead and hold this passage, because we're going to be looking at this passage momentarily. But in Matthew 22 and verse 43, our Lord asked the Pharisees a question, he said unto them, "How then doth David in spirit call him Lord, saying, The Lord said to my Lord, Sit thou on my right hand, till I make thine enemies thy footstool?" Now, I want you to note he asked this question, "How then doth David in spirit call him Lord?"
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Now, the apostle in the book of Hebrews proves the dignity of Melchizedek and in him of Christ by this simple method that so great a man as Abraham paid tithes to Melchizedek. You'll find that in Hebrews 7 and verse 4. So if the dignity of Melchizedek and the dignity of Christ can be proved by Abraham paying tithes to Melchizedek, then certainly we can demonstrate the dignity of Jesus Christ by David here referring to him as Lord. So he's saying that Jesus Christ is King of Kings and Lord of Lords.
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Now I want you to understand that names and titles have a certain significance in Scripture. We don't think that much about names today. You've heard the old saying, you can call me anything you want to call me just so you call me to dinner. That's the average idea about a name. But names and titles had meanings in Bible time. I want you to look in your Bibles to Luke chapter 1, and let me show you what I'm talking about. Luke chapter 1 and verse 47. In Luke chapter 1 and verse 47, you have the Song of Mary. This song is known as the Magnificat. Notice, if you would please, in Luke chapter 1 what Mary says in verse 47. In fact, she sings in verse 46, "And Mary said, My soul doth magnify the Lord." Note that word, Lord. "My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour." Now, what in the world is Mary saying when she said, "My soul doth magnify the Lord and my spirit hath rejoiced in God my Saviour"?
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Remember now she is at the house of Elizabeth and Zacharias. And when she gave Elizabeth greetings, Elizabeth, who was carrying John the Baptist, said the babe leapt in her womb and of course she gives a blessing to Mary. And then Mary says in answer, "My soul" or "my spirit doth rejoice in God my Saviour." So Mary then is acknowledging, first of all, that the baby that she is carrying is God incarnate. And the second thing she is acknowledging is that baby that she is carrying is her Saviour. So that means that Mary was a sinner. Only sinners need saviours. So when the Roman Catholic Church then tries to teach the sinlessness of Mary, they're flying in the face of her confession because she is confessing not only that Jesus Christ is God, but that Jesus Christ is her Saviour as well.
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So very obviously, titles as well as names have true meanings. Now, go back in your Bibles to Matthew chapter 22. Now, Matthew chapter 22 is where our Lord first applies Psalm 110 and verse one to himself. You remember the phrase that we're looking at is simply "the Lord said unto my Lord." Let me show you the importance of Matthew chapter 22. Let's read verses 41 through 46, Matthew 22, verses 41 through 46. Then we'll go back and get the context. In verse 41, "While the Pharisees were gathered together, Jesus asked them, saying, What think ye of Christ? whose son is he? They say unto him, The Son of David. He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?
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And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions." Now, I want you to keep in mind the context, because in Matthew chapter 22, our Lord does his enemies in in a very definite manner. In fact, if you go back to Matthew chapter 22, look, if you would please, at verses 1 through 14. And here he's talking about the kingdom of heaven, and he talks about how the king has sent the servants out.
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He has invited people in to come to his dinner, and they make light of it, and they go their way, and they tend their own business. And verse 6, "And the remnant took his servants, and entreated them spitefully, and slew them. But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city. Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy.
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Go ye therefore into the highways, and as many as ye shall find, bid to the marriage." Now, skip down to verse 11. "And when the king came in to see the guests, he saw there a man which had not on a wedding garment: and he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen."
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So the Pharisees understood that our Lord has spoken this directly against them. Look in verse 15, "Then went the Pharisees, and took counsel how they might entangle him in his talk." And so they send the Herodians out in verses 16 through 22 there. And they are the ones who show him the coin and say, "Is it right to render unto Caesar?"
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Now, they're not interested in what truth is. All they want to do is to entrap Christ. So if Christ says, yes, pay Caesar his due, then he's against the people. If he doesn't say, pay Caesar, then they report him to the Romans and they take care of him. So it's just simply a trap. So he certainly slams the Herodians, and he says, "You show me the coin." And that's when he tells them, "Render therefore unto Caesar the things which are Caesar's; and unto God the things that are God's."
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And they could not get a hold against him. And then, of course, he slams the Sadducees in verses 23 through 24. They're the ones who came up and say, "All right, master, here's a man that had a wife and he died. And then he had six other brothers and his brothers married her one after the other. And finally, she died after all the brothers died. Now whose wife is she going to be in heaven?" You know, of course, they didn't believe in the resurrection. They didn't believe in angels. These were the liberals.
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And our Lord said, "Ye do err, not knowing the scriptures, nor the power of God. For in the resurrection they neither marry, nor are given in marriage." He said, "You don't know what you're talking about." Well, he puts them down. So he's literally slapped them down. They have been asking him questions, trying to trap him. And so after he goes through the Herodians, after he goes to the Pharisees, after he goes to the Sadducees, he says, "Look, I've got a question for you. You've been asking me questions, but I want to ask you a question." And here's this question. In Matthew chapter 22, he says this, "What think ye of Christ? whose son is he?" I want you to note the Pharisees saying to him in verse 42, "The Son of David." "What think ye of Christ?" What think you of the anointed one? And the Greek word Christos is equal to the Hebrew word Messiah, the anointed one. So he's asking, "What think you of the Messiah? What think you of the anointed one? What think you of Christ?"
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And they answer, "He's David's son." Now, they're willing to acknowledge the lineal descent from David, but they're not willing to acknowledge his deity.
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Now, I want you to understand what Christ has done. Christ has taken this phrase from Psalm 110. And he applies it now, and he says to them in verse 43, after they give him the answer, "He's David's son," he says to them, "How then doth David in spirit call him Lord, saying, The Lord said to my Lord, Sit thou on my right hand, till I make thine enemies thy footstool?" Now, if the Messiah is David's son, how in the world can he be David's Lord? You see, what our Lord has done is he has asked them an unanswerable question in two parts. Now, when I say an unanswerable question, it's really answerable in one sense of the word. But when he asked them, "What think you of Christ?" they answered, "He is the son of David." But then he asked the second part, "How then does David in spirit call him Lord, saying the Lord said to my Lord, sit on my right hand?" Now, listen to me. The question is really answerable and it is easily answerable.
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If you're willing to acknowledge the deity and the divinity of the Lord Jesus Christ. You see, the Pharisees were unable to refute our Lord's logic. His exposition and his application of the scripture. They realized they had been trying to trap Christ. And now they themselves are trapped. Because the only answer they could give if they gave the right answer or if they gave the scriptural answer was they had to confess and acknowledge not only his pre-existence, but his divinity.
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That he is indeed the son of God. Look at it in verse 45. He asked this very clearly. "If David then call him Lord, how is he his son?" You just told me he's the son of David. But you haven't explained to me how David calls him Lord. If he is in reality his Lord, how then can he be his son? Now, I want you to understand that Christ is not trying to negate the lineal descent from David. He is the lineal descendant of David. He is in David's lineage. That is true. But he is saying that the Messiah is more than a descendant of David. He is what the Bible calls the root and the offspring.
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Well, what does that mean? Look in your Bibles, first of all, to Revelation 22 and verse 16. Then we'll go back to Isaiah 11. Revelation 22 and verse 16. Notice what the Bible says concerning Jesus Christ. Revelation 22, verse 16. Our Lord says, "I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star." So when he's the root and the offspring of David, he's not only claiming lineal descent from David, he is claiming to be the Messiah that was promised who is God incarnate. Now, if you look back in your Bibles to Isaiah chapter 11, you'll see how that is prophesied. Isaiah 11 and we'll read verse one and then verse 10. Isaiah 11. And look in verse one. Now, remember, he's already said, "I am the root and the offspring of David." And Isaiah 11 in verse one, "And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots."
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And of course, verse two tells you of "the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord." And of course, we're talking about Christ yet down to verse 10. "And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious." This is none other than Jesus Christ himself.
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Now let me tell you what has happened. In Matthew chapter 22, those Pharisees were trying to trap Christ. And instead, Christ traps the Pharisees. So the whole body of Judaism embodied in the Pharisees therefore stands confuted, convicted, confounded, and condemned by the Old Testament scriptures which they claim to believe. Because Christ takes Psalm 110 and makes the proper application and demonstrates that He is indeed more than a lineal descendant of David.
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He is the Son of God. Now, I want you to understand, in reality, it was not just their ignorance, but it was their unbelief that caused them to decline to answer. That's why in Matthew 22, verse 46, "And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions."
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Prejudice has ever been the enemy of the truth. You know, I find it amazing that there are some people who will not listen to some preachers just because they don't like them. Or they don't like the way they talk or they don't like the way they sound. Does it matter whether they're teaching truth or not? I mean, you know, I'm just simply saying here the Pharisees, they just didn't like Jesus Christ. And they were not going to acknowledge the truth because they hated Christ.
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Now, let me tell you what Psalm 110 in verse one says. It begins, "The Lord said unto my Lord." If you will look at Psalm 110 verse 1, the first word Lord is in all capitals. Anytime you see the word Lord in all capitals, it is the sacred name of God. Literally, so it says, "And Yahweh said unto my Lord." And there you have a capital L with a little O-R-D. Usually when you see that it is the Hebrew word Adonai. So you have verse one saying "and Yahweh said unto my Adonai."
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Thus you have the great I am speaking to his son, the Messiah, and addressing him as Lord Adonai. Thus in Psalm 110 in verse one, you have a revelation of the Godhead. You have God the Father addressing the second person of the Godhead, God the Son, and at the same time, acknowledging that the second person is indeed God. Because he calls him Adonai. Now the word Adonai just simply means Lord, Potentate, or Sovereign. And incidentally, if you think that because Yahweh is used first and Adonai is used second, then the Father thinks very poorly of Christ—oh no, because the Father Himself is referred to as Adonai in many places in the Bible. For instance, look in your Bibles to Psalm 2 and verse 4. Then we'll go to Matthew—Psalm 2 and verse 4. Here you'll see the Father speaking and the Father here is referred to as Adonai.
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Verse 1 says, "Why do the heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the Lord," their Yahweh, "and against his anointed, saying, Let us break their bands asunder, and cast away their cords from us. He that sitteth in the heavens shall laugh: the Lord," Adonai, "shall have them in derision." Now I want you to understand that whoever is Yahweh in verse 2 is Adonai in verse 4, one and the same person. So the father himself is referred to as Adonai. And if you look in your Bible to Matthew chapter one. Matthew chapter one. I understand this is Greek, and I'm going to explain that in just a moment, but it's the same truth. It's the same principle. Notice Matthew chapter one, and we're going to look there at verse 20. Matthew one, verse 20.
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"But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost." Note, if you would, the word Lord there. Then verse 22. "Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying," and then verse 24. "Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife." Now, in each instance, it is the word kurios.
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Now, let me explain that. Look back in your Bibles to Matthew chapter 22. Remember now that Jesus Christ is quoting from Psalm 110 and verse 1. Look what he says. In Matthew 22 and verse 44, "The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool?" However, in the Greek, both words are kurios in both places. In other words, "the kurios said unto my kurios."
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What in the world does the word kurios mean? It's the Greek equivalent of the word Adonai. It means boss, sovereign, owner, master. And so here in Matthew 22, the two are placed on an equal level, on an equal footing. Why? Because Jesus Christ is God.
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Now, I want to show you something. In each instance where Psalm 110 is quoted in the New Testament in reference to Jesus Christ, in each and every instance, it proves our Lord's divinity. It demonstrates His Godhood. We just saw that in Matthew chapter 22. But now let's turn in our Bibles to Acts chapter 2, because once again, Psalm 110 is quoted in Acts chapter 2. Notice Acts chapter 2, and let's begin reading there with verse 32. Acts 2 verse 32. Peter is preaching and he says, "This Jesus hath God raised up, whereof we all are witnesses.
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Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear. For David is not ascended into the heavens: but he saith himself, The Lord said unto my Lord, Sit thou on my right hand, until I make thy foes thy footstool. Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ."
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Now, I want you to know what Acts 2 in verse 32 through 36 tells us: that Christ is exalted at the right hand of God.
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Now, that's the same truth in Psalm 110. But let me ask you a question. If Christ is exalted to the right hand of God, is not Christ therefore God? And the answer is yes. He's seated on the throne with God the Father. If the third person in the divine Godhead, the Holy Spirit, is shed abroad through Jesus Christ, is not Jesus Christ God? Look at it in verse 33. "Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear." By the way, do you not remember in John 14, John 15, and John 16, Jesus Christ promised that he would send the Holy Ghost? The very fact that the Holy Spirit is present is proof positive that Jesus Christ is God because he sent the Holy Spirit exactly the way he said he would. And that's one of the arguments that's being given here in Acts chapter 2. If he was raised bodily from the grave, is he not God himself?
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Look in verse 32. "This Jesus hath God raised up, whereof we all are witnesses." Do you know the importance of the bodily resurrection of Jesus Christ? Let me show you. Hold Acts chapter 2, but turn right over to Romans chapter 1. Look in Romans chapter 1, and let's begin reading there with verse 1. Let me show you the importance of the bodily resurrection of Jesus Christ. Here it is. "Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, (which he had promised afore by his prophets in the holy scriptures,) concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh;" that is, he's a lineal descendant of David, watch, "and declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead." You know what Jesus Christ said? Jesus Christ said that He was God. And the very fact that He was raised bodily from the dead demonstrates his Godhood.
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Had he not been God, he would have never been raised from the dead. He would have been found to be a liar and a fraud. But the very fact that he was raised bodily from the dead demonstrates that he is indeed God incarnate. That is one of the arguments that Peter is giving in Acts chapter two. If He has been declared to be the Son of God with power by the resurrection from the dead, is He not therefore God? Yes, He is God.
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Now turn in your Bibles, please, to Hebrews chapter 1. Let me show you again. Hebrews chapter 1, beginning there with verse 1, and let's read through verse 6. Then we'll skip down to verse 13. Just showing you that every time Psalm 110 is referred to in reference to Christ in the New Testament, it proves His deity. Look in Hebrews chapter 1, beginning there with verse 1. "God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets,
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hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high; being made so much better than the angels, as he hath by
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inheritance obtained a more excellent name than they. For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son? And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him." Skip down to verse 13, "But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool?" Now, if Christ is above the angels, and if Christ is better than the angels, is He not God? If Christ upholds and sustains this universe by the word of His power, is He not God? If Jesus Christ is the express image of God's person, if Jesus Christ is indeed the brightness of His glory, is He not God? And the answer is yes, he is God. God has not invited any of the angels to sit at his right hand.
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He invited the son to sit at his right hand. And unless you are a Gnostic, there's no one above the angels but God. And so very clearly, Hebrews chapter one is showing us that Jesus Christ who is the creator of this universe, the preserver and the sustainer of this universe, the one who is higher than the angels, the one who is the brightness of God's glory and the express image of his person is God incarnate. Then finally, if you'll look in your Bibles to Hebrews chapter 10, just showing you these references in the New Testament to Psalm 110. Look in Hebrews 10 in verse 13. In fact, let's read verse 12 so that you can see the context. "But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God; from henceforth expecting till his enemies be made his footstool."
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Now, this passage teaches us the fullness, the completeness and the satisfaction of the sacrifice of Jesus Christ. Let me ask you a question. If Jesus Christ was capable of and did indeed satisfy all the demands of the sovereign God of heaven and earth, is he not God? May I remind you that only God can satisfy God. And that's why the Bible says, in Romans 3 and verse 25, for God the Father has set forth Him, God the Son, to be a propitiation for our sins.
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And the word propitiate means to placate. It means to satisfy. Jesus Christ satisfied the wrath and the justice of God as the sinless substitute in our place. In every instance where any of Psalm 110 is quoted in the New Testament, every time it proves the deity of Jesus Christ.
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Now, I want you to turn in your Bible to John 14. Because let me show you a passage that some have seized upon and tried to use to say that Jesus Christ never claimed to be God. And certainly he has made that claim. Notice, if you would please, in John 14 in verse 28 what our Lord said. He's speaking to his disciples and he said, "Ye have heard how I said unto you, I go away, and come again unto you.
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If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I." Someone takes that passage, they say, "Oh, there it is. Jesus Christ doesn't claim to be God. He doesn't even claim to be God's equal. He says that the Father is greater than He is." And thus stating their position, those who hold that view totally ignore not only the context of Scripture, the analogy of faith, but other plain Scriptures that teach conclusively that Jesus Christ is God incarnate. Well, you say, "Brother Weaver, how in the world do you explain verse 28 when he says, 'for my Father is greater than I'?"
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And my answer is easily. If you understand the context, if you would just go back to John Chapter 13. Do you remember what happens in John Chapter 13? Our Lord takes a basin of water and a towel and he girds himself and he washes the feet of his disciples. You remember that? Look what our Lord said in verse 16 of John chapter 13. He says, "Verily, verily, I say unto you, The servant is not greater than his lord; neither he that is sent greater than he that sent him." Now, the servant is not greater than the lord, neither is he that is sent greater than he that sent him. Now, without you turning there, let me just quote Luke 22 and verse 27, because here's what our Lord said. "For whether is greater, he that sitteth at meat, or he that serveth? is not he that sitteth at meat? but I am among you as he that serveth."
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Now, you've got to ask yourself this question. Was the Father sent by Christ or was Christ sent by the Father? And the answer is, Christ was sent by the Father. When He spoke of the Father being greater than Himself, He was speaking of Himself in the position of a servant. He came to do the Father's will. The term that Christ applies to Himself most often in the New Testament is that he is the sent one. Over and over we read how the Father sent the Son. Jesus Christ came to do the will of the Father, and in that sense of the word, the one that sent is greater than the one that was sent. Or the sending one is greater than the one that was sent. Christ is the mediator. Christ is the reconciler. Christ is the substitute. Christ is the servant.
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And in that capacity, he could truthfully say in John 8 verse 29, "And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him." What is he saying? I came as a servant. Is not he that sent greater than he that was sent in that sense of the word? Yes, the father did not become the servant. The son became the servant. And so all our Lord is saying in John 14 verse 28, positionally speaking, yes, the father was greater because he humbled himself and took upon himself the form of a servant and was made in the likeness of men. And he humbled himself, the Bible says, and became obedient unto death, even the death of the cross.
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Let me show you something. Look in your Bible, John chapter 10. John chapter 10. John 10 and verse 30. You see the same Lord who said in John 14 and verse 28, "my Father is greater than I," it's the same one who said in John 10 and verse 30, "I and my Father are one." John 10, verse 30, "I and my Father are one." What is he claiming in verse 30? He's claiming equality with the father, oneness with the father. "I and my Father are one."
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Now, if Jesus Christ is equal with the father, then he is God. Now let me tell you something, folks. Listen carefully. Scripture teaches us very obviously there are three persons in the Godhead. God the Father, God the Son, God the Holy Ghost. Yet there is only one God. Not three gods. One God. But that one God has revealed himself in Father, Son, and Holy Ghost. You say, "Brother Weaver, I don't understand that." Let me tell you something. It may be inscrutable, yet it is not self-contradictory. And the truth of the matter is this, folks. There is no one alive that can explain God. You cannot explain God. There is no analogy to God. But yet the truth of the matter is, there is only one God.
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I wish I had been at home. I didn't think about it until this morning. But I would love to have brought a copy of the Athanasian Creed and just read it for you this morning. It's such a beautiful confession on the oneness of the Godhead and yet at the same time a trinity in unity. And Athanasius, I believe it was in the fourth century, was fighting against Arius who was denying the deity of Christ. And he came out with this Athanasian creed, and he says that there is one God, the Father, one God, the Son, one God, the Holy Spirit. Yet there are not three gods, but one God. God the Father is Lord, Jesus Christ is Lord, God the Holy Ghost is Lord. Yet there are not three lords, but one Lord. Wonderful, beautiful how he puts it down there that there is not three gods, but one God.
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And folks, let me tell you something. Jesus Christ is God. He claims equality with the Father. "I and the Father are one." Now, I want you to turn in your Bibles to John chapter five, because here is one of the clearest passages that demonstrates the deity of Jesus Christ. And I want you to see how irrefutable this passage really is. In fact, let's read just the first 10 verses so you can see the impact. John 5 verse one, "After this there was a feast of the Jews; and Jesus went up to Jerusalem. Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches.
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Now look at verse three, what it says: "In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had. And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool:
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but while I am coming, another steppeth down before me. Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. The Jews therefore said unto him that was cured, It is the sabbath day: it is not lawful for thee to carry thy bed. He answered them, He that made me whole, the same said unto me, Take up thy bed, and walk." And of course, they find out that it's Jesus Christ. Now, I want you to understand what Christ has done.
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We're going to look at verses 16 through 26 in just a moment. In fact, I tell you what, let's go ahead and read verses 16 through 26 just so you can have them in your mind. Look at verse 16. "And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day. But Jesus answered them, My Father worketh hitherto, and I work. Therefore the Jews sought the more to kill him, because he not only had broken the sabbath," that is their interpretation of the sabbath, "but said also that God was his Father, making himself equal with God. Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise. For the Father loveth the Son, and sheweth him all things that himself doeth:
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and he will shew him greater works than these, that ye may marvel. For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will. For the Father judgeth no man, but hath committed all judgment unto the Son: that all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent him. Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life. Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. For as the Father hath life in himself; so hath he given to the Son to have life in himself." Now, in this passage, Jesus Christ claims equality with the Father.
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Let me tell you, the Jews understood exactly what our Lord meant when he said in verse 17, "My Father worketh hitherto, and I work." You say, how do you know they understood? Because they went about to kill him because he had not only broken their interpretation of the sabbath, but he said that God was his Father. Notice what they say, "making himself equal with God." And if you look in verse 19, our Lord reaffirms that because He said, "Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise." What is our Lord doing? He is identifying Himself with God the Father. He works, I work. He does, I do. Why? Because we are one. I am God. Now, you say, "Brother Weaver,
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why did you read the first 10 verses? Why did you read where our Lord walked into these five porches where there lay a great multitude of impotent folk? And he healed only one man." Because you cannot understand the latter part of this chapter without understanding what happened in those first 10 verses.
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Now, I could ask you some leading questions. I could ask you how many of those people needed to be healed. What's the answer? All of them. How many of them wanted to be healed? All of them. Did not Jesus Christ have the power to heal all of them? Yes. Well, let me ask you a question. Why did he heal only one of them? Why? He could have just as easily healed every single individual. But he only healed one. Why? Here's why. Look in verse 21.
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"For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will." What is the one attribute of God that proves that God is God beyond a shadow of a doubt? And that is He's sovereign. God does as He pleases, only as He pleases, and always as He pleases. He is absolutely independent. There is no pressure. There is no coercion. There is no influence. God is God. And Jesus Christ said, "for as the Father raiseth up the dead, and quickeneth them; even so the Son"—likewise to demonstrate his sovereignty, what does he do? He quickeneth whom he will. God said—God the Son said—"I walk through that porch. I heal one man. Because I'm God.
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And I can do what I want to do. And you have no right to question me."
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Now, let me show you something else. Look at verse 22. "For the Father judgeth no man, but hath committed all judgment unto the Son."
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Now, if vengeance belongs to God, and it does, he says so over and over in scripture, "Vengeance is mine; I will repay, saith the Lord." Now, vengeance belongs to God. And God the Father has committed all judgment to the Son, what is the clear implication? God the Son is God. Jesus Christ is God. He will be the judge. Why in the world did He commit all judgment to the Son? Because the Son equally is God, like the Father.
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Now let me ask another question. I tried to answer the one, why did our Lord walk through that crowd and only heal one person? Well, the answer is to demonstrate His sovereignty. Now, let's ask another question. Why did the Father commit all judgment to the Son? Look in verse 23. Here's why. "That all men should honour the Son, even as they honour the Father." By the way, the word "even" literally means equal to. That all men should honour the Son equally as they honour the Father.
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You know what Scripture is teaching us? Scripture is teaching us that if Jesus Christ deserves honor equal to the Father, that he must be God. Do you remember what God said in Isaiah 42 in verse 8? Let me just quote it. He said, "I am the Lord: that is my name: and my glory will I not give to another, neither my praise to graven images." If God is not going to give his glory to another, and yet he is going to have Jesus Christ honored equally as himself,
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what does that tell you? Jesus Christ is God.
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Now look at the verse 26—by the way, let me just go ahead and put this. Let's finish verse 23. He says "that all men should honour the Son, even as" or equally as "they honour the Father." Now look what he says. "He that honoureth not the Son honoureth not the Father which hath sent him." To dishonor the Son of God, to dishonor Jesus Christ, is to dishonor the Father. The one who does not reverence Jesus Christ does not reverence the Father. A denial of the Godhood of Christ is likewise a denial of the Godhood of the Father. That's what he said. "He that honoureth not the Son honoureth not the Father which hath sent him." Then verse 26, "For as the Father hath life in himself; so hath he given to the Son to have life in himself." Now, folks, listen, if Christ has the same attributes as the Father, if He is sovereign as the Father, if He is to be honored as the Father, if He has life in Himself as the Father has life in Himself, the only conclusion that you can come to is that Jesus Christ is God.
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Now, let me give you some other clear passages. I can quote them, and then I'll make some applications. Do you remember John 1:1-3? "In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made." When you come down to verse 14, "And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth." Jesus Christ was made flesh. Jesus Christ is God incarnate. The Bible says in verse 18 of John 1 that no man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him. And when you get to 1 Timothy chapter 3 and verse 16, here's what the Bible says. "And without controversy great is the mystery of godliness: God was manifest in the flesh."
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How can you deny that? God was manifest in the flesh. Romans 9:5 tells us that Jesus Christ is "God blessed for ever." He is God. Therefore, he is blessed forever. I want you to turn to the book of Titus chapter two. I could show you many places of this, but this is one of the clearest illustrations. Titus chapter two, and if you would please, let's begin reading there with—let's say verse 12. Titus 2, verse 12, "Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ." Now, "looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ." Now, I had three years of Greek. And I still read and write Greek, I still look in my Greek Testament on a regular basis. But there is one thing that I remember distinctly learning in the Greek class, it was called the Granville Sharp rule.
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Let me tell you what the Granville Sharp rule is, and I could prove it to you over and over in scripture. But Granville Sharp discovered this as they were studying and it's just called the Granville Sharp rule. Here it is. Anytime you have a definite article and a proper noun or a noun and a conjunction like an "and" and another noun or proper noun, they're one and the same. In other words, if it was different, I could say "the Roy Craps and the Henry Klingler went somewhere," you know. But if you look in verse 13, here's what the Granville Sharp Rule is all about. Verse 13, "looking for that blessed hope, and the glorious appearing of" what? "the"—there's that definite article—"great God and"—there's the conjunction—"our Saviour Jesus Christ." Now what does that rule mean? It means our Saviour Jesus Christ is the great God. They're one and the same. I could show you that over and over in the Greek New Testament. I could show it to you over and over in our King James Bibles.
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Jesus Christ is God. When David said in Psalm 110 and verse 1, "The Lord said unto my Lord," he was not only confessing that Jesus Christ was His Saviour and Lord, He was also confessing the deity of Jesus Christ. Jesus Christ is God. Since Jesus Christ is God, He deserves royal honor, worship, praise, and glory. And we, like David, are to bow before Him.
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Now let me give you some applications. I want you to understand that it is not enough to acknowledge Jesus Christ as the Son of Man. The Pharisees were willing to go that far. They were willing to say, "Oh, He's the Son of David." We must also acknowledge Jesus Christ as the Son of God. He is the God-man. He is God incarnate. Without all controversy, said Scripture, great is the mystery of godliness: God was manifest in the flesh. Secondly, to ask you the question that our Lord asked the Pharisees, "What think ye of Christ?"
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Your answer demonstrates whether or not you're a genuine Christian. You may admire him as a model. You may exalt him as a martyr. You may believe that he was a good man or historical figure. But unless you bow to him and acknowledge him as Lord, God and Saviour, you're not a Christian. It's not just having good thoughts of Christ that counts. It's knowing who He is. True, He is a model. But He is a model only because He is the perfect man and perfect God. He is the God-man.
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Thirdly, let me point out that Matthew 22 also makes it exceedingly clear that no matter how much sinners hate each other, they will always unite together against Christ. Against his kingdom and against his people. See, the Herodians were despised by the Pharisees and Sadducees. And the Sadducees despised the Pharisees and vice versa. But let me tell you something, although they hated each other, they were willing to get together to destroy Christ. Please understand. People have not changed.
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You remember how there was enmity between Pilate and Herod in Luke 23? But when Pilate sent Christ to Herod, and they both got together in condemning Christ, the Bible tells us that Herod and Pilate were made friends. For before that, there was enmity between them. They seal their friendship with their hatred of Jesus Christ. And it doesn't matter how many factions you have in a country that hate each other. They will unite together to destroy Christ.
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His kingdom, his people, it's just like that bumper sticker I told you about this morning that I saw said, "I have nothing against God, it's just his fan club that I hate."
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And you can't hate his people without hating him. And then fourthly, here's my last and final application. The most practical application of our Lord's Lordship and deity is given by himself in Luke 6 and verse 46. That is where our Lord said, listen carefully, "Why call ye me, Lord, Lord, and do not the things which I say?" Remember the word Lord, Kurios, it means boss, owner, master, sovereign. Jesus Christ said, "Why are you calling me boss if you're not going to obey me? Why are you calling me master and sovereign and Lord if you're not going to obey me? If I am truly, genuinely your Lord, you will obey me." The very fact that people disobey Christ demonstrates they don't really believe he's Lord. The only real evidence that you and I genuinely believe in the Lordship of Christ is as we obey Him. We bring our lives in conformity to His Word.
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I've got news for you. There are tremendous implications in what God the Father said to God the Son when He said, "Sit thou at my right hand, until I make thine enemies thy footstool." But first of all, David said, "The Lord said unto my Lord." You must understand that Jesus Christ is God. He is the only God. There are no others. He is not on a par or footing with anyone else. He is unique. Monogenes, the only begotten One. He is God. And beside Him, there are no others. Let's pray. Father, we thank You today for the truth of the Deity of Jesus Christ.
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We know that He is indeed perfect man. But we also know that He is perfect God. He is the God-man. He is our Lord. He is our Saviour. He is our Redeemer. He deserves royal honor. And may we worship Him as God. Bow before Him as God. And obey Him as God. Give us grace, Lord, to bring our lives in conformity to Your Word. Help us to live for Thee.
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In the name of Jesus Christ we pray, Amen.
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deepseek | deepseek-v4-pro | clean_readable_transcript | 2026-06-06T02:51:30Z

Messiah's Divine Rights - Part 1

John Weaver | Freedom Ministries

John Weaver introduces Psalm 110 as a decisive messianic psalm that establishes the divine rights of Jesus Christ. He focuses on the phrase 'The Lord said unto my Lord' from verse 1, demonstrating that David calls the Messiah his Lord, which implies Christ's deity. Weaver shows how Jesus used this psalm to confound the Pharisees in Matthew 22, proving that the Messiah is both David's son and David's Lord. He then traces New Testament quotations of Psalm 110 in Acts 2, Hebrews 1, and Hebrews 10, each time proving Christ's divinity. Weaver addresses objections like John 14:28 by explaining Christ's servant role, and he expounds John 5 to show Christ's equality with the Father. The sermon concludes with applications: acknowledging Christ as God, the unity of sinners against Christ, and the necessity of obeying Christ as Lord.

Opening

Introduction to Psalm 110 as a Messianic Psalm

Weaver introduces Psalm 110 as a clear prophecy of the Messiah, noting its importance and the historical attempts by liberals and unbelievers to distort its meaning.

Historical Testimony to the Messianic Nature of Psalm 110

Quotes from Martin Luther, John Calvin, and J.A. Alexander affirm that Psalm 110 is a prophecy of Christ's divinity, priesthood, and triumph.

The Threefold Office of Christ in Psalm 110

Weaver identifies Christ's prophetic, priestly, and kingly offices in verses 2, 4, and 3/5-6 respectively, showing the psalm's comprehensive messianic scope.

The Phrase 'The Lord Said unto My Lord' and David's Confession

Focusing on verse 1, Weaver explains that David calls the Messiah 'my Lord,' indicating someone greater than David, and connects this to Jesus' question in Matthew 22.

Jesus' Use of Psalm 110 to Confound the Pharisees

In Matthew 22, Jesus asks how the Messiah can be both David's son and David's Lord, trapping the Pharisees who refuse to acknowledge Christ's deity.

Scripture Reading — Matthew 22:41-46

And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions."

New Testament Quotations of Psalm 110 Prove Christ's Deity

Weaver examines Acts 2, Hebrews 1, and Hebrews 10, showing that each citation of Psalm 110 demonstrates Jesus' divinity, resurrection, exaltation, and completed sacrifice.

Scripture Reading — Acts 2:32-36

" Now, I want you to know what Acts 2 in verse 32 through 36 tells us: that Christ is exalted at the right hand of God.

Scripture Reading — Romans 1:1-4

"Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, (which he had promised afore by his prophets in the holy scriptures,) concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh;"

that is, he's a lineal descendant of David, watch,

Scripture Reading — Romans 1:1-4

"and declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead."

You know what Jesus Christ said? Jesus Christ said that He was God. And the very fact that He was raised bodily from the dead demonstrates his Godhood.

Addressing Objections: John 14:28 and Christ's Servant Role

Weaver explains that when Jesus says 'the Father is greater than I,' He speaks positionally as the sent servant, not denying His essential equality with the Father.

Scripture Reading — John 13:16

" Now, the servant is not greater than the lord, neither is he that is sent greater than he that sent him. Now, without you turning there, let me just quote Luke 22 and verse 27, because here's what our Lord said. "

For whether is greater, he that sitteth at meat, or he that serveth? is not he that sitteth at meat? but I am among you as he that serveth."

Christ's Equality with the Father Demonstrated in John 5

Weaver expounds John 5:16-26, showing that Jesus claims equality with God by His sovereignty, judgment, honor, and self-existent life, proving His deity.

Additional Scriptural Proofs of Christ's Deity

Weaver cites John 1:1-3, 1 Timothy 3:16, Romans 9:5, and Titus 2:13 (Granville Sharp rule) to further establish that Jesus Christ is God incarnate.

Now, let me give you some other clear passages. I can quote them, and then I'll make some applications. Do you remember John 1:1-3?

Scripture Reading — John 1:1-3,14,18

"In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made."

When you come down to verse 14,

Scripture Reading — John 1:1-3,14,18

"And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth."

Applications: Acknowledging Christ's Lordship and Deity

Weaver applies the sermon by urging confession of Christ as God, warning of the world's united opposition, and calling for obedience as evidence of genuine faith.

Messiah's Divine Rights - Part 1

John Weaver | SermonAudio

Lecture Metadata	Details
Speaker	John Weaver
Source	SermonAudio
Media ID	12005102720
Subject	New Testament Studies
Course	Revelation: Christ and the Churches
Genre	Sermon
Date	2005-01-16
Dictation Name
Book	Book 188: Messiah's Divine Rights — Chapter 1
Source Timed Segments	87

Lecture Guide

Outline

Introduction to Psalm 110 as a Messianic Psalm: Weaver introduces Psalm 110 as a clear prophecy of the Messiah, noting its importance and the historical attempts by liberals and unbelievers to distort its meaning.
Historical Testimony to the Messianic Nature of Psalm 110: Quotes from Martin Luther, John Calvin, and J.A. Alexander affirm that Psalm 110 is a prophecy of Christ's divinity, priesthood, and triumph.
The Threefold Office of Christ in Psalm 110: Weaver identifies Christ's prophetic, priestly, and kingly offices in verses 2, 4, and 3/5-6 respectively, showing the psalm's comprehensive messianic scope.
The Phrase 'The Lord Said unto My Lord' and David's Confession: Focusing on verse 1, Weaver explains that David calls the Messiah 'my Lord,' indicating someone greater than David, and connects this to Jesus' question in Matthew 22.
Jesus' Use of Psalm 110 to Confound the Pharisees: In Matthew 22, Jesus asks how the Messiah can be both David's son and David's Lord, trapping the Pharisees who refuse to acknowledge Christ's deity.
New Testament Quotations of Psalm 110 Prove Christ's Deity: Weaver examines Acts 2, Hebrews 1, and Hebrews 10, showing that each citation of Psalm 110 demonstrates Jesus' divinity, resurrection, exaltation, and completed sacrifice.
Addressing Objections: John 14:28 and Christ's Servant Role: Weaver explains that when Jesus says 'the Father is greater than I,' He speaks positionally as the sent servant, not denying His essential equality with the Father.
Christ's Equality with the Father Demonstrated in John 5: Weaver expounds John 5:16-26, showing that Jesus claims equality with God by His sovereignty, judgment, honor, and self-existent life, proving His deity.
Additional Scriptural Proofs of Christ's Deity: Weaver cites John 1:1-3, 1 Timothy 3:16, Romans 9:5, and Titus 2:13 (Granville Sharp rule) to further establish that Jesus Christ is God incarnate.
Applications: Acknowledging Christ's Lordship and Deity: Weaver applies the sermon by urging confession of Christ as God, warning of the world's united opposition, and calling for obedience as evidence of genuine faith.

Major Themes

Key Arguments

David calls the Messiah 'my Lord,' proving the Messiah is greater than David and thus divine.

In Psalm 110:1, David refers to the Messiah as 'my Lord,' which Jesus uses in Matthew 22 to show that the Messiah is more than a mere descendant.

Weaver states, 'If David then call him Lord, how is he his son? You just told me he's the son of David. But you haven't explained to me how David calls him Lord.'

Every New Testament quotation of Psalm 110 proves Christ's deity.

Weaver examines Acts 2, Hebrews 1, and Hebrews 10, showing that each citation demonstrates Jesus' divinity through His resurrection, exaltation, and completed sacrifice.

Weaver says, 'In every instance where any of Psalm 110 is quoted in the New Testament, every time it proves the deity of Jesus Christ.'

Jesus' statement 'the Father is greater than I' refers to His servant role, not inferiority of essence.

Weaver explains that Jesus spoke positionally as the sent servant, not denying His equality with the Father, as shown by John 10:30.

Weaver argues, 'He came to do the Father's will... in that sense of the word, the one that sent is greater than the one that was sent.'

In John 5, Jesus claims equality with God by demonstrating sovereignty, judgment, honor, and self-existent life.

Weaver expounds John 5:16-26, showing that Jesus' healing of one man demonstrates His sovereignty, and His claims to judge and give life prove His deity.

Weaver states, 'If Christ has the same attributes as the Father... the only conclusion that you can come to is that Jesus Christ is God.'

The Granville Sharp rule in Titus 2:13 identifies Jesus as 'the great God.'

Weaver explains that the Greek construction in Titus 2:13 equates 'the great God' and 'our Saviour Jesus Christ' as one and the same person.

Weaver says, 'It means our Saviour Jesus Christ is the great God. They're one and the same.'

Scripture References

Psalm 110:1-7: The entire psalm is read and identified as a messianic psalm about Christ's divine rights.
Matthew 12:40-42: Jesus speaks of being greater than Jonah and Solomon, illustrating that He is greater than David.
Matthew 22:41-46: Jesus asks the Pharisees how David can call the Messiah 'Lord' if He is David's son, using Psalm 110:1.
Matthew 22:1-14: The parable of the wedding feast is referenced as context for Jesus' confrontation with the Pharisees.
Luke 1:46-47: Mary's Magnificat shows her acknowledgment of Jesus as God and Saviour, illustrating the significance of titles.
Revelation 22:16: Jesus calls Himself 'the root and the offspring of David,' claiming both lineage and deity.
Isaiah 11:1,10: Prophecy of the Branch from Jesse and the root of Jesse, pointing to Christ.
Psalm 2:1-4: Shows that the Father is called Adonai, the same title used for the Son in Psalm 110:1.
Matthew 1:20,22,24: The angel of the Lord is called 'kurios,' the Greek equivalent of Adonai.
Acts 2:32-36: Peter quotes Psalm 110:1 to prove Jesus' exaltation and Lordship, demonstrating His deity.
Romans 1:1-4: Jesus is declared the Son of God with power by the resurrection, proving His deity.
Hebrews 1:1-6,13: Psalm 110:1 is quoted to show Christ's superiority over angels and His divine nature.
Hebrews 10:12-13: Christ's completed sacrifice and session at God's right hand prove His deity.
John 14:28: Jesus says 'the Father is greater than I,' which Weaver explains as positional, not essential.
John 13:16: Jesus teaches that the servant is not greater than his lord, providing context for John 14:28.
John 10:30: Jesus claims 'I and my Father are one,' asserting equality with God.
John 5:1-26: Jesus heals one man to demonstrate sovereignty, and claims equality with God in judgment, honor, and life.
John 1:1-3,14,18: The Word was God and became flesh, affirming Christ's deity.
1 Timothy 3:16: God was manifest in the flesh, a clear statement of Christ's incarnation.
Titus 2:13: The Granville Sharp rule shows that 'the great God and our Saviour Jesus Christ' refers to one person.

Historical References

Martin Luther: Luther is quoted as calling Psalm 110 'a peculiar and glorious prophecy concerning the kingdom of Christ.'
John Calvin: Calvin is quoted as saying Psalm 110 is 'a very clear prediction of the divinity, priesthood, victories, and triumph of the Messiah.'
J.A. Alexander: Alexander is quoted as calling Psalm 110 'the counterpart of the second psalm' and saying any other application is ridiculous.
Athanasian Creed: Weaver mentions the Athanasian Creed as a beautiful confession of the Trinity, written against Arius in the fourth century.
Granville Sharp rule: Weaver explains the Greek grammatical rule discovered by Granville Sharp, used to prove Christ's deity in Titus 2:13.

Important Quotes

This is a peculiar and glorious prophecy concerning the kingdom of Christ. There is not a psalm like it in the whole scripture, and it ought to be very dear unto the church, seeing that it confirms the great articles of faith, Christ sitting at the right hand of God the Father Almighty.

Martin Luther's quote emphasizes the unique importance of Psalm 110 for the doctrine of Christ's session at God's right hand.

Beyond all controversy, the psalm is a very clear prediction of the divinity, priesthood, victories, and triumph of the Messiah.

John Calvin's quote affirms the messianic and divine content of Psalm 110.

This is the counterpart of the second psalm, completing the prophetic picture of the conquering Messiah. Any other application is ridiculous.

J.A. Alexander's quote reinforces the exclusively messianic interpretation of Psalm 110.

How then doth David in spirit call him Lord, saying, The Lord said to my Lord, Sit thou on my right hand, till I make thine enemies thy footstool?

Jesus' question from Matthew 22:43-44 uses Psalm 110:1 to challenge the Pharisees' understanding of the Messiah's identity.

If David then call him Lord, how is he his son?

Jesus' follow-up question forces the conclusion that the Messiah is both David's son and David's Lord, implying deity.

I and my Father are one.

Jesus' direct claim to equality with the Father, cited by Weaver to counter the objection from John 14:28.

For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will.

Weaver uses this verse to show Christ's sovereignty, a divine attribute, demonstrated by healing only one man at Bethesda.

Why call ye me, Lord, Lord, and do not the things which I say?

Weaver's final application from Luke 6:46, emphasizing that true acknowledgment of Christ's Lordship requires obedience.

Discussion Questions

[Question]

Why is Psalm 110 considered the most quoted psalm in the New Testament regarding Christ's deity, and what does that imply about its importance?

[Context]

Weaver notes that Psalm 110 is quoted more than any other psalm in reference to Christ's deity.

[Question]

How does Jesus' question in Matthew 22:43-45 demonstrate that the Messiah must be both human and divine?

[Context]

Weaver explains that the Pharisees could not answer because they refused to acknowledge Christ's deity.

[Question]

In what ways do the New Testament quotations of Psalm 110 in Acts 2, Hebrews 1, and Hebrews 10 each prove a different aspect of Christ's deity?

[Context]

Weaver examines each passage to show resurrection, exaltation, and completed sacrifice as proofs.

[Question]

How would you explain Jesus' statement 'the Father is greater than I' (John 14:28) to someone who uses it to deny Christ's deity?

[Context]

Weaver explains the servant role and the context of John 13:16.

[Question]

Why did Jesus heal only one man at the pool of Bethesda, and how does that demonstrate His sovereignty?

[Context]

Weaver argues that Jesus' selective healing proves He is God, who does as He pleases.

[Question]

What does the Granville Sharp rule reveal about the identity of Jesus in Titus 2:13?

[Context]

Weaver explains the Greek grammatical rule that equates 'the great God' with 'our Saviour Jesus Christ.'

[Question]

How does the unity of the Pharisees, Sadducees, and Herodians against Jesus illustrate the world's opposition to Christ today?

[Context]

Weaver points out that despite their mutual hatred, they united to destroy Christ.

[Question]

According to Luke 6:46, what is the only real evidence that we genuinely believe in the Lordship of Christ?

[Context]

Weaver applies the sermon by calling for obedience as the proof of faith.

Applications

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