New Life Bible Fellowship Church
12/7/25

      • Psalm 95:6–7KJV1900

  • Joy Has Dawned
  • Come, Thou Long Expected Jesus

      • Proverbs 5KJV1900

  • Doxology

  • Introduction:

    So we are told, “It's the most wonderful time of the year”. Which usually means that our focus quickly turns to the perfect present: the one gift we hope to get, or the one gift we spend hours searching for to give to a loved one. We know the joy of a good gift—something thoughtful, something exciting, something that truly lasts. But why do we do this? Did you ever wonder why we frantically search for gifts that do not last and provide only temporary happiness, or plan big holiday meals only to be eaten up in an hour, or decorate outside and inside our homes, only to take it all down when the holidays are over?
    Before you label me as Pastor Ebenezer, I want remind those who were with us over the last nine weeks for our sermon series “Christ in the Old Testament”, that we should be well aware of why we are supposed to be celebrating, in fact that series is a great segue into our new advent series.
    So the truth of the matter is that the single, most perfect, most valuable, and most ultimate gift has already been given? It wasn't purchased on cyber Monday or wrapped in holiday wrapping paper, or placed in a gift bag, but was planned before the dawn of time, and delivered in the most unlikely place.
    Over the next four services, we are going to unwrap the most incredible gift in human history in our new Christmas series, 'The Ultimate Christmas Gift.'
    This is not just a story; it's a progression from God's eternal heart to your personal life. We will discover:
    The Gift Promised: How God set the stage for this incomparable gift hundreds of years before it arrived.
    The Gift Prepared: The perfect political, cultural, and spiritual timing required for the gift's arrival.
    The Gift Delivered: The astonishing moment when the eternal Word became flesh and dwelt among us.
    The Gift Received: The simple, radical, life-changing way you can make this ultimate gift your own.
    Get ready to look past the decorations and the shopping lists, and discover the true, incomparable gift that transforms us from the inside out—Jesus Christ, our “Ultimate Christmas Gift."
    We will begin to unwrap this by looking at The Gift Promised from the very familiar Christmas passage in Isaiah 9:1-7.

    Text: Isaiah 9:1-7

    Isaiah 9:1–7 ESV
    1 But there will be no gloom for her who was in anguish. In the former time he brought into contempt the land of Zebulun and the land of Naphtali, but in the latter time he has made glorious the way of the sea, the land beyond the Jordan, Galilee of the nations. 2 The people who walked in darkness have seen a great light; those who dwelt in a land of deep darkness, on them has light shone. 3 You have multiplied the nation; you have increased its joy; they rejoice before you as with joy at the harvest, as they are glad when they divide the spoil. 4 For the yoke of his burden, and the staff for his shoulder, the rod of his oppressor, you have broken as on the day of Midian. 5 For every boot of the tramping warrior in battle tumult and every garment rolled in blood will be burned as fuel for the fire. 6 For to us a child is born, to us a son is given; and the government shall be upon his shoulder, and his name shall be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. 7 Of the increase of his government and of peace there will be no end, on the throne of David and over his kingdom, to establish it and to uphold it with justice and with righteousness from this time forth and forevermore. The zeal of the Lord of hosts will do this.

    Main Idea: Because God promised to send the Christ-Child, we are guaranteed that this intervention into human darkness, would establish a righteous kingdom that will never end.

    Background:

    The Book of Isaiah

    Author & Date: Traditionally attributed to the prophet Isaiah son of Amoz, who ministered in Judah from roughly 740–686 BC during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah.
    Historical Context: Isaiah prophesied during a turbulent period—the Assyrian Empire was the dominant threat, culminating in the destruction of the Northern Kingdom (722 BC) and Sennacherib's siege of Jerusalem (701 BC). The book addresses Judah's covenant unfaithfulness, coming judgment, and ultimate restoration.
    Major Themes: Judgment and salvation, the holiness of God ("the Holy One of Israel" appears ~25 times), the remnant, the coming Messiah, and eschatological hope.

    The Context of Isaiah 9

    Who is Ahaz?
    Ahaz certainly was no saint, in-fact, though he was a son of David, he did not follow the Lord as David did, we see this described in 2 Chronicles 28:1-4
    2 Chronicles 28:1–4 ESV
    1 Ahaz was twenty years old when he began to reign, and he reigned sixteen years in Jerusalem. And he did not do what was right in the eyes of the Lord, as his father David had done, 2 but he walked in the ways of the kings of Israel. He even made metal images for the Baals, 3 and he made offerings in the Valley of the Son of Hinnom and burned his sons as an offering, according to the abominations of the nations whom the Lord drove out before the people of Israel. 4 And he sacrificed and made offerings on the high places and on the hills and under every green tree.
    The Historical Crisis (735–732 BC):
    Rezin king of Syria and Pekah king of Israel formed an alliance to resist the rising Assyrian threat. When Judah's king Ahaz refused to join their coalition, they marched against Jerusalem with the intent to depose the Davidic king and install a puppet ("the son of Tabeel," 7:6). This threatened not merely Ahaz's throne but the Davidic covenant itself—God's promise that David's line would endure.
    The crisis was real, as Isaiah 7:2 says "the heart of Ahaz and the heart of his people shook as the trees of the forest shake before the wind."
    Chapter 7 — The Offer Rejected
    God sends Isaiah to Ahaz with assurance: "It shall not stand" (7:7). He even invites Ahaz to ask for a confirming sign—anything, as deep as Sheol or as high as heaven. Ahaz refuses under pious pretense ("I will not put the LORD to the test"), but his real motive is unbelief. He has already decided to appeal to Assyria for help rather than trust Yahweh.
    Despite Ahaz's refusal, God gives a sign anyway: "The virgin shall conceive and bear a son, and shall call his name Immanuel." This sign has an immediate horizon (a child born in that generation marking the timing of Syria and Israel's downfall) and an ultimate horizon (the virgin-born Messiah). The name "Immanuel"—God with us—becomes the theological thread binding the section together.
    Chapter 8 — The Waters Rise
    Because Ahaz rejected the "gently flowing waters of Shiloah" (God's quiet provision), God will bring "the waters of the River"—Assyria—flooding over the land. Judah will be overwhelmed, with waters rising "even to the neck" (8:8). Yet even here, the land remains "your land, O Immanuel"—a flicker of hope amid judgment.
    The chapter descends into darkness. The people turn to mediums and spiritists. Isaiah's testimony is sealed among his disciples. The final verses are devastating: "They will look to the earth, but behold, distress and darkness, the gloom of anguish. And they will be thrust into thick darkness" (8:22).
    This is the lowest point. The Davidic throne is threatened, the land is overrun, the people have turned from God, and there is only darkness.
    Chapter 9 — The Light Breaks
    Then comes the dramatic reversal. The very region first crushed by Assyria—Zebulun and Naphtali, the Galilee area conquered in 733 BC—will be the first to see glory. "The people who walked in darkness have seen a great light."
    The structure is deliberate: chapters 7–8 spiral downward into despair precisely so that 9:1–7 can explode with hope. The darker the night, the more stunning the dawn.

    I. The Setting of the Gift (vv. 1–2) - Light breaking into darkness

    1 But there will be no gloom for her who was in anguish. In the former time he brought into contempt the land of Zebulun and the land of Naphtali, but in the latter time he has made glorious the way of the sea, the land beyond the Jordan, Galilee of the nations. 2 The people who walked in darkness have seen a great light; those who dwelt in a land of deep darkness, on them has light shone.
    The geography:
    the land of Zebulun and the land of Naphtali. The northern regions of the Promised Land—first to come under attack by foreign invaders who approached by means of the Fertile Crescent (2 Kings 15:29)—are the first to see a glorious new era. Galilee of the nations. The Messiah launched his worldwide mission from Galilee (Matt. 4:12–16). 
    Matthew 4:12–16 ESV
    12 Now when he heard that John had been arrested, he withdrew into Galilee. 13 And leaving Nazareth he went and lived in Capernaum by the sea, in the territory of Zebulun and Naphtali, 14 so that what was spoken by the prophet Isaiah might be fulfilled: 15 “The land of Zebulun and the land of Naphtali, the way of the sea, beyond the Jordan, Galilee of the Gentiles— 16 the people dwelling in darkness have seen a great light, and for those dwelling in the region and shadow of death, on them a light has dawned.”
    in the latter time he has made glorious the way of the sea. A past-tense verb, because the prophetic eye sees the future in a vision. The people of God finally play the glorious role prophesied in Isa. 2:3 through the triumph of their Messiah.
    The condition: a people walking in darkness, dwelling in the shadow of death (2). The Assyrians cast their terrible shadow over the land and the people (cf. Ps. 23:4; 44:19; 107:10).
    The people who walked in darkness. Such people as those who refused the appeal of Isaiah 2:5 (“5 O house of Jacob, come, let us walk in the light of the Lord.”) (cf. also 5:30; 8:22; John 3:19–20). 
    The transformation: Yet there is hope…great light has shone upon them (2)
    on them has light shined. Not subjective wishful thinking but an objective, surprising joy breaking upon sinners through the grace of Christ. The certainty of that hope is expressed in the “prophetic perfect” (“have seen”), speaking of the future light as if it has already happened.

    II. The Effects of the Gift (vv. 3–5) - Joy and liberation

    3 You have multiplied the nation; you have increased its joy; they rejoice before you as with joy at the harvest, as they are glad when they divide the spoil. 4 For the yoke of his burden, and the staff for his shoulder, the rod of his oppressor, you have broken as on the day of Midian. 5 For every boot of the tramping warrior in battle tumult and every garment rolled in blood will be burned as fuel for the fire.
    Multiplied joy—like harvest joy, like victory celebration (v. 3)
    You have multiplied the nation. God opens up a new future for the humble (29:19) where gloom had previously existed. No longer are the faithful a small remnant.
    with joy at the harvest, as they are glad when they divide the spoil. This new joy finds expression in the metaphors of harvest and of victory (divide the spoil). Contrast 5:10; 8:4.
    Broken oppression—the yoke, the rod, the staff (figures of oppression) shattered (v. 4)
    day of Midian. A reference to Gideon’s defeat of the Midianites, which was accomplished by God’s mighty power in spite of Gideon’s own weakness (10:26, 27; Judg. 6:7; 7:22–25).
    Ended warfare—boots and bloodied garments burned (v. 5)
    The debris left from battle can be removed and burned when the fighting stops. God will bring an end to war (2:4; Ps. 46:9, 10; 2 Cor. 10:4).

    III. The Identity of the Gift (v. 6) - A Child with divine titles

    6 For to us a child is born, to us a son is given; and the government shall be upon his shoulder, and his name shall be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.
    child … son. The good news is the birth of Jesus Christ. The four royal names express His divine and human qualities, giving assurance that He is indeed “Immanuel” (7:14). Isaiah presents the events as if it were the time of the child’s arrival, with an expectation of what he will achieve.
    His humanity: "a child is born" — true man
    His deity: "a son is given" — given from the Father
    His authority: "the government shall be upon His shoulder", He will carry the burden of rule and authority
    His names:
    Wonderful Counselor — wisdom beyond human understanding, since “Wonderful” might be more accurately translated “miraculous” because it typically describes God’s mighty works. The role of a counselor is to provide wisdom (Jer. 18:18). This coming King will possess divine wisdom.
    Mighty God — divine power. As a warrior, God protects His people (10:21; Deut. 10:17; Jer. 32:18). This attribute of divine power is ascribed to the coming King.
    Everlasting Father — eternal care and provision. The coming King possesses divine eternity: He is from ancient times, and He will not need a successor to follow in His footsteps. Ancient kings often referred to themselves as the fathers of their subjects. This name reveals the divine, eternal care that the coming King will have for His people.
    Prince of Peace — the bringer of peace. His government brings divine peace to the earth (2:4; 11:6–9; Ps. 72:7; Zech. 9:10; Luke 2:14 ). This is seen as both peace with God at His first coming, and the final peace at the destruction of His enemies at His second coming.

    IV. The Reign of the Gift (v. 7) - An eternal kingdom

    7 Of the increase of his government and of peace there will be no end, on the throne of David and over his kingdom, to establish it and to uphold it with justice and with righteousness from this time forth and forevermore. The zeal of the Lord of hosts will do this.
    Its expansion: ever-increasing government and peace
    Its foundation: David's throne—covenant fulfillment.
    throne of David. He is a descendant of David (11:1 note), and he will establish the kingdom of God in “justice and with righteousness” (1:21 note); his reign will endure forever. No earthly son of David, such as Hezekiah or Josiah, ever lived up to this grand description.
    Its character: justice and righteousness
    Its duration: from now and forevermore
    Its certainty: "The zeal of the LORD of hosts will accomplish this". God guarantees that He Himself will fulfill this promise; it will not depend on human power or decisions.
    Why This Promise Matters:
    It Comes in the Darkest Hour
    The promise arrives when all seems lost. Ahaz has rejected God's offer (ch. 7), Assyria is devouring the land, and chapter 8 ends with the people "thrust into thick darkness." Into that hopelessness, God speaks sovereign grace. The promise teaches us that God's salvation comes not because circumstances improve but because He intervenes.
    It Reveals the Nature of the Deliverer
    This is no ordinary king. The titles in verse 6 force a conclusion: the coming child is both human ("born") and divine ("Mighty God"). The OT rarely gets this explicit. Here is the seed of the woman, the son of David, and Yahweh Himself coming to save. The incarnation is anticipated.
    It Is Given, Not Earned
    "A son is given"—this is gift language. Israel couldn't produce this deliverer; Judah's kings had failed repeatedly. Salvation flows downward from the Father who gives His Son. The gospel is embedded in the grammar. Similar to John 3:16 “16 “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.”
    It Rests on Divine Zeal, Not Human Faithfulness
    The closing line seals everything: "The zeal of the LORD of hosts will accomplish this." The covenant promises don't depend on Ahaz, on Judah's repentance, or on human cooperation. God's jealous love for His own glory guarantees fulfillment.
    It Anchors All Subsequent Hope
    Every later promise in Isaiah—the Servant songs, the new exodus, the new creation—flows from this root. And when Matthew opens Jesus' Galilean ministry, he reaches back here (Matt. 4:15–16): the light has finally dawned.

    So What?

    Do we realize that Christmas began many years ago as a promise; a promise that at the darkest hour of human depravity, God’s light would shine?
    Do we realize that this promise was like no other, it was the promise that the eternal God would become flesh, entering our world from His?
    Do we understand that no matter how depraved man was, and no matter how hard the enemy worked, the zeal of God Almighty accomplished this with unrivaled fervor?

      • Isaiah 9:1–7ESV

      • 2 Chronicles 28:1–4ESV

      • Isaiah 9:1–2ESV

      • Matthew 4:12–16ESV

      • Isaiah 9:3–5ESV

      • Isaiah 9:6ESV

      • Isaiah 9:7ESV

  • Introduction:

    As we come to a close in our current series entitled, Christ in the Old Testament, we have been nourished spiritually by God’s timeless Word as we journeyed through nine key passages from the Old Testament, revealing how God's plan of redemption through Jesus Christ was woven into the fabric of salvation history from the very beginning, and that these revelations were given to us progressively througout our journey.
    We began with three sermons that were foundational.
    The first promise, in Genesis 3:15. - One who would crush the serpents head.
    The ultimate sacrifice, in Genesis 22:1-19. - God would provide for himself the lamb.
    The passover lamb, Exodus 12:1-13. - “When I see the blood, I will pass over you…”
    Then two sermons that showed us The Work of Atonement itself,
    The Suffering Servant, from Isaiah 53. - “…he was pierced for our transgressions…crushed for our iniquities…”
    The King on the Cross from Psalm 22. - “My God, my God, why have you forsaken me?”
    Then two sermons that show us The Identity of the Redeemer (Eternal God, Perfect Man),
    The Ruler from Bethlehem, from Micah 5:1-6. - “…ruler in Israel, whose coming forth is from of old, from ancient days.”
    Out of Egypt I called my Son from Hosea 11. - God called the true perfect Israel, Jesus, out of Egypt to perfectly fulfill what His people Israel had failed to do.
    With our final two sermons, we began last week to focus on The Reign of the King (Humble Mission, Exalted Authority, Eternal Priesthood).
    The Humble King from Zechariah 9, where we got a glimpse that His reign as king would begin as a man of peace, making peace between man and God.
    This morning we will take one final look at this Messiah King in the Old Testament and see Him depicted as both The Eternal King and Priest from Psalm 110.

    Text: Psalm 110

    Psalm 110 ESV
    A Psalm of David. 1 The Lord says to my Lord: “Sit at my right hand, until I make your enemies your footstool.” 2 The Lord sends forth from Zion your mighty scepter. Rule in the midst of your enemies! 3 Your people will offer themselves freely on the day of your power, in holy garments; from the womb of the morning, the dew of your youth will be yours. 4 The Lord has sworn and will not change his mind, “You are a priest forever after the order of Melchizedek.” 5 The Lord is at your right hand; he will shatter kings on the day of his wrath. 6 He will execute judgment among the nations, filling them with corpses; he will shatter chiefs over the wide earth. 7 He will drink from the brook by the way; therefore he will lift up his head.

    Main Idea: Yahweh has enthroned David's Lord at His right hand as eternal Priest-King, guaranteeing the ultimate conquest of all His enemies.

    Background:

    Psalm 110 is the most frequently quoted or alluded to Old Testament passage in the New Testament (over 25 direct references). It's a royal psalm, a collection of 10-11 Psalms that focus on the king, particularly the Davidic king of Israel, and the relationship between God and the monarchy, many also pointing to the Messiah. The superscription "A Psalm of David" (לְדָוִד מִזְמוֹר) indicates Davidic authorship, which Jesus himself affirms in Matthew 22:43–45.
    The early church saw this psalm as crystal-clear prophecy of Christ's resurrection, ascension, present abiding at God's right hand, and his unique role as both King and eternal High Priest. The psalm divides naturally into two oracles, The Enthronement of the King (1-3) and The Priesthood of the King (4-7), each introduced by a divine declaration, The LORD says, verse 1, and The LORD has sworn, verse 4.

    I. The Enthronement of the King (1-3)

    A. The Divine Enthronement (1)

    In order to properly understand this passage, we must understand the concept of co-regency.
    Israel was fundamentally a theocracy—Yahweh was the true King (1 Samuel 8:7; 12:12). When Israel demanded a human king, it was viewed as a rejection of God's direct rule. However, God accommodated this through a covenant structure where the Davidic king functioned as His viceroy or regent—ruling on God's behalf rather than in his own right.
    The Davidic king sat on "the throne of the LORD" (1 Chronicles 29:23), not his own throne. This is remarkable language—Solomon is explicitly said to sit on Yahweh's throne as Yahweh's representative.
    1 Chronicles 29:23 ESV
    23 Then Solomon sat on the throne of the Lord as king in place of David his father. And he prospered, and all Israel obeyed him.
    The Father-Son Co-Regency Model:
    The Davidic Covenant in 2 Samuel 7:14 establishes this relationship: "I will be to him a father, and he shall be to me a son." This father-son language is royal adoption terminology, seen also in Psalm 2:7—"You are my Son; today I have begotten you."
    This wasn't merely metaphorical. It established a divine-human co-regency where:
    Yahweh remained the eternal, ultimate King
    The Davidic king ruled as the adopted "son" with delegated authority
    The earthly throne represented the heavenly throne
    This is precisely why Psalm 110 is so theologically significant. "Sit at my right hand" places the Davidic king in the co-regent position beside Yahweh Himself. The king rules from God's presence, wielding God's scepter (v. 2), exercising God's judgment.
    Now with that in mind, let’s look at the passage:
    1 The Lord says to my Lord: “Sit at my right hand, until I make your enemies your footstool.”
    The Lord says (יהוה)— Yahweh, the covenant God of Israel, speaks.
    to my Lord (לַאדֹנִי)— David, the author, refers to someone as his Lord. This creates a theological problem: who is greater than David the king? This is precisely the question Jesus posed to the Pharisees (Matt 22:41–46).
    Matthew 22:41–46 ESV
    41 Now while the Pharisees were gathered together, Jesus asked them a question, 42 saying, “What do you think about the Christ? Whose son is he?” They said to him, “The son of David.” 43 He said to them, “How is it then that David, in the Spirit, calls him Lord, saying, 44 “ ‘The Lord said to my Lord, “Sit at my right hand, until I put your enemies under your feet” ’? 45 If then David calls him Lord, how is he his son?” 46 And no one was able to answer him a word, nor from that day did anyone dare to ask him any more questions.
    Sit at my right hand— The right hand is the position of honor, authority, and co-regency. This is an invitation to share the divine throne—an astonishing claim for any human figure.
    Until I make your enemies your footstool— The imagery of defeated enemies as a footstool was common in ancient Near Eastern iconography (cf. Josh 10:24). The until (עַד) doesn't imply cessation afterward but emphasizes the certainty of complete victory.
    Christological fulfillment: This verse is applied to Christ's ascension and session at the Father's right hand (Acts 2:34–35; Heb 1:13; 10:12–13; Eph 1:20–22). The enthronement occurred at the resurrection/ascension; the subjugation of enemies is ongoing and consummated at the Second Coming of Jesus Christ (1 Cor 15:25).

    B. The Extending Dominion (2)

    2 The Lord sends forth from Zion your mighty scepter. Rule in the midst of your enemies!
    From Zion— The king's dominion originates from God's holy mountain, the center of theocratic rule.
    Mighty scepter— The scepter (מַטֵּה־עֻזְּךָ) symbolizes royal authority. This echoes Genesis 49:10 and the promise of a ruler from Judah.
    Rule in the midst of your enemies— Not rule after enemies are defeated, but among them—a present, contested reign that nonetheless exercises true authority.
    Christological fulfillment: Christ presently rules from heavenly Zion (Heb 12:22), extending his kingdom through the gospel even while opposition continues. His kingdom advances not by the sword but by the Spirit and the Word (as we saw last week).
    Hebrews 12:22 ESV
    22 But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to innumerable angels in festal gathering,

    C. The Willing People (3)

    3 Your people will offer themselves freely on the day of your power, in holy garments; from the womb of the morning, the dew of your youth will be yours.
    This verse is textually difficult, but the main thrust is clear:
    Your people will offer themselves freely (נְדָבֹת) — Voluntary, willing service. The Messiah's army is composed of willing hearts, not be those compelled to enlist.
    Day of your power— The day of military muster or the day of the King's manifestation.
    Holy garments— The army is arrayed as priests, blurring the line between military and liturgical service.
    Dew of your youth— Poetic imagery for an innumerable, fresh, vigorous host—like dew appearing from the dawn.
    Christological fulfillment: The church is this willing army, a "royal priesthood" (1 Pet 2:9), regenerated by the Spirit to serve Christ freely. The "day of power" can be understood as Pentecost and the ongoing work of the Spirit.
    1 Peter 2:9 ESV
    9 But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light.

    II. The Priesthood of the King (4-7)

    A. The Priestly King (4)

    4 The Lord has sworn and will not change his mind, “You are a priest forever after the order of Melchizedek.”
    The LORD has sworn— A divine oath, emphasizing irrevocability (cf. Heb 6:17–18).
    Will not change his mind — יִנָּחֵם (yinnachem) — God will not relent. This priesthood is permanent.
    Priest forever — לְעוֹלָם (le'olam) — an eternal, unending priesthood, contrasting with the mortal Levitical priests.
    After the order of Melchizedek — This is the theological hinge of the psalm. Melchizedek appears in Genesis 14:18–20
    Genesis 14:18–20 ESV
    18 And Melchizedek king of Salem brought out bread and wine. (He was priest of God Most High.) 19 And he blessed him and said, “Blessed be Abram by God Most High, Possessor of heaven and earth; 20 and blessed be God Most High, who has delivered your enemies into your hand!” And Abram gave him a tenth of everything.
    The context for this encounter is from Genesis 14:1-17, which describes a war in which four eastern kings defeat five Canaanite city-states and capture Lot. As a result, Abram mobilizes his household, pursues the coalition, and rescues his nephew along with all the people and plunder. As Abram returned victorious, Melchizedek—king of Salem (later Jerusalem) and priest of God Most High—emerged to provide bread and wine and to bless Abram, who in turn gave Melchizedek a tenth of everything.
    So why is this the theological hinge of the psalm? It is because this king of Salem was also called a priest of God Most High—before the Levitical system existed. He combined kingship and priesthood in one person, something forbidden for Israelite kings (cf. Uzziah in 2 Chron 26:16–21).
    Christological fulfillment: Hebrews 5–7 provides the definitive exposition. Christ is a priest not by Levitical descent but by divine oath. His priesthood is:
    Superior in origin— by oath, not genealogy
    Superior in duration— eternal, not interrupted by death
    Superior in efficacy — perfects those he represents, unlike repeated animal sacrifices
    This verse resolves the Old Testament tension: How can the Davidic king also be a priest? Only in the Messiah, who transcends and fulfills both offices.

    B. The Warrior King (5-6)

    5 The Lord is at your right hand; he will shatter kings on the day of his wrath. 6 He will execute judgment among the nations, filling them with corpses; he will shatter chiefs over the wide earth.
    The Lord at your right hand— Now "Adonai" (the Lord/Messiah) stands at Yahweh's right hand as divine warrior.
    Day of his wrath— Eschatological judgment, the "Day of the LORD" motif throughout the prophets.
    Violent imagery— The language of shattered kings, corpses, and judgment depicts the final conquest of evil. This isn't gratuitous violence but the just overthrow of all opposition to God's reign.
    Christological fulfillment: These verses anticipate Christ's return in judgment (Rev 19:11–21). The one who came first as suffering servant returns as conquering king.
    Revelation 19:11–21 ESV
    11 Then I saw heaven opened, and behold, a white horse! The one sitting on it is called Faithful and True, and in righteousness he judges and makes war. 12 His eyes are like a flame of fire, and on his head are many diadems, and he has a name written that no one knows but himself. 13 He is clothed in a robe dipped in blood, and the name by which he is called is The Word of God. 14 And the armies of heaven, arrayed in fine linen, white and pure, were following him on white horses. 15 From his mouth comes a sharp sword with which to strike down the nations, and he will rule them with a rod of iron. He will tread the winepress of the fury of the wrath of God the Almighty. 16 On his robe and on his thigh he has a name written, King of kings and Lord of lords. 17 Then I saw an angel standing in the sun, and with a loud voice he called to all the birds that fly directly overhead, “Come, gather for the great supper of God, 18 to eat the flesh of kings, the flesh of captains, the flesh of mighty men, the flesh of horses and their riders, and the flesh of all men, both free and slave, both small and great.” 19 And I saw the beast and the kings of the earth with their armies gathered to make war against him who was sitting on the horse and against his army. 20 And the beast was captured, and with it the false prophet who in its presence had done the signs by which he deceived those who had received the mark of the beast and those who worshiped its image. These two were thrown alive into the lake of fire that burns with sulfur. 21 And the rest were slain by the sword that came from the mouth of him who was sitting on the horse, and all the birds were gorged with their flesh.
    This I believe is the fulfillment of verse 6, and as a result of His victory, we see…

    C. The Refreshed Victor (7)

    7 He will drink from the brook by the way; therefore he will lift up his head.
    This mysterious closing verse depicts the king pausing mid-battle to drink from a stream, then lifting his head in victory. Possible interpretations:
    Perseverance through suffering— The king endures hardship but emerges triumphant.
    Humility before exaltation— He stoops low (drinks from a brook, not a royal cup) before being lifted up.
    Christological fulfillment: This may foreshadow Christ's humiliation preceding his exaltation (Phil 2:8–9). He drank the cup of suffering (Mark 10:38; John 18:11) and was subsequently exalted.
    Final Theological Summary of Psalm 110 reveals Christ as:
    King: Enthroned at God's right hand, ruling over enemies (1–3)
    Priest: Eternal mediator after Melchizedek's order (4)
    Warrior: Executing final judgment on all opposition (5–6)
    These three offices—Prophet, Priest, and King (the munus triplex)—find their ultimate unity in Christ. Psalm 110 especially highlights the combining of Priest-King, something that the Levitical system could never achieve.
    The Two Advents
    Psalm 110 encompasses both Christ's present session (vv. 1–4) and his future return in judgment (vv. 5–6). The Old Testament often collapses these into a single horizon; the New Testament reveals the "already/not yet" structure of the kingdom.
    In the final analysis, as we close our series of sermons on Christ in the Old Testament, one main truth is abundantly clear, that our theme is so comprehensive that without Christ, there would be no Old Testament.
    We’ve only scratched the surface as we’ve seen Him typically as the seed of the woman who crushes the serpents head, the ultimate sacrifice given in the place of God’s covenant people, and the passover lamb whose blood protects against God’s wrath.
    We saw Him as the redeemer, who was both the suffering servant and king on the cross.
    We saw His identity revealed as both eternal God, as the ruler from Bethlehem, and perfect man called out of Egypt.
    We finally saw His reign described as humble and peaceful at His first advent, but the eternal King and Priest who is presently reigning in heaven and will come again and judge the living and the dead at His second advent and set up His eternal Kingdom in the new heaven and new earth.
    What more can be said but what John said as he closes His book of the Revelation and declares the words of our blessed Lord:
    Revelation 22:12–21 ESV
    12 “Behold, I am coming soon, bringing my recompense with me, to repay each one for what he has done. 13 I am the Alpha and the Omega, the first and the last, the beginning and the end.” 14 Blessed are those who wash their robes, so that they may have the right to the tree of life and that they may enter the city by the gates. 15 Outside are the dogs and sorcerers and the sexually immoral and murderers and idolaters, and everyone who loves and practices falsehood. 16 “I, Jesus, have sent my angel to testify to you about these things for the churches. I am the root and the descendant of David, the bright morning star.” 17 The Spirit and the Bride say, “Come.” And let the one who hears say, “Come.” And let the one who is thirsty come; let the one who desires take the water of life without price. 18 I warn everyone who hears the words of the prophecy of this book: if anyone adds to them, God will add to him the plagues described in this book, 19 and if anyone takes away from the words of the book of this prophecy, God will take away his share in the tree of life and in the holy city, which are described in this book. 20 He who testifies to these things says, “Surely I am coming soon.” Amen. Come, Lord Jesus! 21 The grace of the Lord Jesus be with all. Amen.

    So What?

    Do we understand that Jesus is presently ruling from heaven at the right hand of the Father, as King in the midst of His enemies, building His kingdom, and as High Priest, making intercession for us, with His blood continually cleansing us?
    Do we understand that Jesus will come again the second time, destroying all His enemies, bringing eternal judgment on all evil and those who reject Christ, and set up His eternal kingdom for which there will be no end?
    Do we realize that today is the day of salvation, today, Christ is still building His Kingdom…will you repent of your sins and trust Christ alone for salvation and become a member of His kingdom?
    2 Corinthians 6:2 ESV
    2 For he says, “In a favorable time I listened to you, and in a day of salvation I have helped you.” Behold, now is the favorable time; behold, now is the day of salvation.

      • Psalm 110ESV

      • Psalm 110:1ESV

      • Matthew 22:41–46ESV

      • Psalm 110:2ESV

      • Hebrews 12:22ESV

      • Psalm 110:3ESV

      • 1 Peter 2:9ESV

      • Psalm 110:4ESV

      • Genesis 14:18–20ESV

      • Psalm 110:5–6ESV

      • Revelation 19:11–21ESV

      • Psalm 110:7ESV

      • Revelation 22:12–21ESV

      • 2 Corinthians 6:2ESV

  • Infant Holy, Infant Lowly
New Life Bible Fellowship Church
dick.bickings@gmail.com
(302) 945-8145
https://newlifebfcde.org
18 members • 1 follower