Latest / Reformed Thinking / The Lord Said to My Lord: The Reign of the Messiah (Psalm 110) | Charles Spurgeon

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The Lord Said to My Lord: The Reign of the Messiah (Psalm 110) | Charles Spurgeon · Reformed Thinking

• 0:00
  Welcome to reformed thinking. So imagine a reigning absolute
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  monarch. He possesses total sovereignty
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  over his realm, you know, commanding armies, dictating
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  laws, and receiving the bowing allegiance of every noble in the
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  land. Right.
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  The highest authority, yeah. Now picture that same absolute
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  monarch stepping down from his elevated throne, walking across
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  the Royal Court toward his own physical son, bowing his face to
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  the floor in total submission and calling that child is Lord.
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  Wow, that is quite an image it. Completely shatters the natural
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  order of human genealogy, authority, and dominion.
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  Well, they simply do not ascend the family tree in that
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  direction. A father does not bow to a son.
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  No, they definitely do not. But 3000 years ago, a king wrote
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  a song doing that very thing. Today we are taking a deep dive
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  into the source material. Charles Spurgeon's massive
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  commentary The Treasury of David.
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  Such a staggering work. It really is, and we're
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  specifically focusing on his exhaustive analysis of Psalm
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  110. Our mission is to extract the
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  most significant theological insights from this ancient text
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  and examine how it shapes Protestant orthodoxy,
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  specifically the Westminster Confessions understanding of the
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  offices of Christ. It is a phenomenal piece of
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  scripture. We are taking a single ancient
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  song consisting of just 7 verses, and we are going to see
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  how it acts as the absolute bedrock for the most vital
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  doctrines of the Christian faith.
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  Yeah, the density of it is wild. It is The sheer density of truth
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  packed into this short palm is unlike almost anything else in
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  the ancient Near East. We are looking at a text that
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  moves logically from a divine decree in the highest court of
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  Heaven through the administration of grace on
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  earth, into an unchangeable oath of priesthood and concluding
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  with a cosmic victorious conquest.
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  It is basically a complete theological system in poetic
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  form. Spot on.
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  It covers everything. So if you were driving to work
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  right now, or folding laundry, or sitting at your desk, you
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  might be wondering why a 3000 year old poem matters to your
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  daily life. Why should you care about this
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  specific arrangement of Hebrew poetry?
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  That is the big question. Here is the reality.
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  This text is the key to grasping the Trinity, the Incarnation,
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  and the absolute ironclad security of your standing before
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  God. It is the most quoted Old
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  Testament passage in the entire New Testament.
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  Jesus quoted it to confound the Pharisees.
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  The Apostle Peter anchored his entire Pentecost sermon around
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  it. The author of Hebrews
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  practically built his entire letter on its central premise.
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  So let's look at the opening declaration.
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  Let's do it. Verse one begins right at the
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  top of the cosmic hierarchy. A Lord said unto my Lord, Sit
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  thou at my right hand. To grasp the weight of that
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  opening phrase, we need to look at the commentary provided by
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  the Puritan scholar Edward Reynolds.
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  I love Reynolds. Me too.
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  He referred to this text as David's Creed.
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  Reynolds points out that in this one short sentence, we have the
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  Doctor of the Trinity and the Incarnation wrapped together in
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  a single divine interaction. That is massive.
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  It is you have Jehovah the Father speaking to the Son.
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  The Father is the one speaking the decree, and the Son is the
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  one receiving the appointed place of supreme honor.
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  In the original Hebrew, the distinction is clear.
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  He always says to add an eye. Yes, the eternal uncreated God
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  is speaking to the sovereign Ruler.
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  It is a glimpse into the eternal counsel of the Godhead, long
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  before the foundation of the earth was ever laid.
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  This brings us right back to that opening paradox I mentioned
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  earlier, which raises a massive logical question.
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  How can a human father call his own descendant Lord?
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  Yeah, that is the puzzle. The Pharisees in the New
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  Testament were completely stumped by this.
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  The answer highlights the dual nature of Christ perfectly.
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  He is David's physical descendant according to the
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  flesh born into that specific royal lineage.
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  Yet he is simultaneously David's sovereign God according to his
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  divine nature. He's the root in the offspring
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  of David. But what I find truly
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  fascinating here is the specific command given by the Father.
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  Sit thou at my right hand. Yes.
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  In the context of reformed theology, this posture of
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  sitting carries immense, almost immeasurable weight.
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  It absolutely does. Christ is not taking this throne
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  by military force or through a heavenly coup.
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  This authority is granted by the Father specific decree.
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  It is the fulfillment of what theologians call the eternal
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  covenant of redemption. Furthermore, the posture of
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  sitting at the right hand implies resting after a
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  completely finished work. If you study the architecture of
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  the earthly Tabernacle or the Temple in Jerusalem, you will
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  notice a glaring omission in the furniture.
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  Oh, I know where you're going with.
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  There were no chairs. Not at all.
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  A priest in the earthly temple never sat down.
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  Day after day, year after year, they stood repeatedly offering
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  the same sacrifices. Why?
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  Because the blood of bulls and goats could never actually take
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  away sin. Right, the work of atonement was
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  never done. That is right.
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  The debt was never fully paid. But Christ ascends to heaven and
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  sits down. That single action tells us the
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  atonement is complete. The debt is cancelled.
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  The work of mediation has succeeded entirely.
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  But sitting on a throne in heaven does not automatically
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  subdue a rebellion on earth. You cannot just have a king
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  resting in glory while adversaries rage below.
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  No, you definitely cannot. There must be an outcome for
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  those who oppose that legitimate authority.
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  That logical necessity brings us to the second-half of the first
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  verse. Until I make thine enemies thy
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  footstool. This phrase reveals the precise
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  orderliness of divine justice. The sources bring in the
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  writings of Joshua Arndt and Edward Reynolds to analyze the
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  specific imagery. They explain that the signifies
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  complete, undeniable victory. Like a physical conquering.
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  Yes, in the ancient Near East, victorious kings would literally
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  place their feet on the necks of conquered monarchs to
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  demonstrate total subjugation. But Reynolds adds a brilliant
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  theological nuance here. What does he say?
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  Putting the enemies as a footstool denotes an extreme
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  easiness of victory for God. These cosmic rebels are nothing
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  to Him. They do not pose A genuine
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  threat to the stability of his throne.
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  Wow, that is quite a perspective.
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  Furthermore, it denotes a restoration of perfect
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  symmetrical order. When the enemies are under the
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  foot of the king, the universe is functioning in its proper
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  alignment. Rebellion is an anomaly.
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  The footstool is the correction of that anomaly.
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  Wait, I am struggling to see how the malice of an enemy is
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  actually useful to the king. OK, unpack that a bit.
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  Well, if these adversaries actively hate the gospel, and
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  they are intentionally rebelling against this authority, how do
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  they become something as functional and supportive as a
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  footstool? A footstool supports the weight
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  of the one sitting on the throne.
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  How does a sworn rebel become functional?
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  That is the crucial question, and it drives us straight into
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  the Reformed doctrine of Providence.
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  God does not merely observe evil, He sovereignly overrules
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  it, right? Reynolds explains this mechanism
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  by comparing wicked men to household utensils.
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  Yeah, in a great estate you have vessels of honor, like fine
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  silver plates used for royal banquets.
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  But you also have vessels of dishonor, like a refuse bin, a
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  spittoon, or a boot scraper. The enemies of the cross are
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  acting out of their own voluntary rebellion.
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  God does not force them to sin, right?
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  They choose it, yes. Yet God's Providence is so vast
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  and all-encompassing that He utilizes their malice as
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  instruments to carry out His divine decrees.
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  They are unwittingly elevating the throne.
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  That makes a lot of sense. Think of the crucifixion itself.
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  The greatest act of human malice became the very instrument of
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  human salvation. Their opposition only makes the
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  victory more visible and the throne more exalted.
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  The extreme shame of that position is terrifying to
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  consider. The enemies are bearing the
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  crushing weight of divine wrath, which is a perfect mirror of
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  their own actions. Absolutely.
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  They once trampled on the sanctuary of God.
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  They used the grace of God as pavement to walk all over.
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  Therefore, absolute symmetric justice dictates that they
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  become the very pavement, the very footstool for the King.
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  It is a sobering thought. It is a terrifying reality, but
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  as you said, it's a perfectly ordered justice.
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  But if the king is seated in heaven and his enemies are being
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  subdued, how does that rule actually manifest on earth?
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  What is the mechanism of his administration?
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  That is the next logical step. This moves us right into verse
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  2. The Lord shall send the rod of
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  thy strength out of Zion. Rule thou in the midst divine
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  enemies. We must identify the instrument
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  of His rule. The sources make it clear that
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  this rod of strength is the gospel itself.
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  It is the preaching of the Word. It is not a physical sword of
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  iron. Kurostom's commentary on this is
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  fascinating. He points out that the cross
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  seemed like an emblem of absolute shame and weakness to
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  the Roman world. Oh.
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  Completely. To the Greeks, it was utter
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  foolishness. To the Jews it was a stumbling
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  block. It was an instrument of torture
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  reserved for the lowest slaves. Yet it was a specific weapon
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  that broke the ungodliness of the world.
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  It is a massive reversal. It makes me think of the Rod of
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  Moses in the Book of Exodus. Moses held a simple piece of
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  wood. When the Israelites were dying
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  of thirst in the desert, Moses took that wooden rod and struck
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  the hard flinty rock, and life giving water poured out to
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  sustain a nation. That is a great connection in.
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  The exact same way the gospel is this seemingly simple,
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  unimpressive instrument. It strikes the hardened, flinty
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  human heart, and it brings forth rivers of genuine repentance.
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  That connection to Moses illustrates the mechanism
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  beautifully, and the geographic detail included here is equally
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  vital. Out of Zion, why Zion?
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  Why did the Rod of Strength originate there?
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  Yeah, why not somewhere else? Benjamin Weiss points out that
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  this proves the omniscience and the absolute sovereignty of God.
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  The Christian Church began in Jerusalem.
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  That is the exact location where Christ was rejected, mocked,
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  scourged and crucified. Ground Zero.
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  Yes, consider the apologetic weight of that historical fact.
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  If the disciples had fled to a distant heathen country, say
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  Parthia or Britannia, to start this new movement, critics would
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  have immediately labeled it a myth.
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  Oh, for sure, They would have argued that it was a fairy tale
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  invented far away from any actual eyewitnesses who could
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  refute the claims. Instead, the Kingdom of the
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  Cross thrives precisely where it faces the most severe
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  concentrated opposition. It began in the very city where
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  the empty tomb was located. It is the ultimate proof of its
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  historical legitimacy. He rules right in the very
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  center of enemy territory. But a king needs subjects.
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  Naturally a. Scepter without a willing people
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  is just a piece of wood. If the rod of the gospel goes
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  out into hostile territory, who is actually going to respond to
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  it? How does a rebel become a
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  subject? This brings us to the first part
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  of verse 3. Thy people shall be willing in
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  the day of thy valor. The translation of the original
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  Hebrew text here reveals A stunning truth.
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  The word translated as willing is actually a plural noun that
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  translates literally to willingness itself or free will
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  offerings. Willingness itself.
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  Yes, it is not just that these people grudgingly agree to
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  follow the king. They become the very embodiment
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  of eagerness. They are completely voluntarily
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  yielded. I want to look at this strictly
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  through the lens of Reformed theology, specifically the
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  doctrine of effectual calling. The Westminster Confession
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  teaches total depravity, the idea that human beings, left to
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  their own natural state, are completely resistant to God.
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  Their wills are bound by sin. They do not naturally seek God.
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  So if humans are nationally hostile to this king, how do
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  they suddenly become willingness itself?
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  What is the mechanism here? That is the tension we have to
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  address. Does God force them against
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  their will? Are they dragged into the
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  Kingdom kicking and screaming, violating their human agency?
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  Thomas, Jacob, and Chrysostom provide a masterful synthesis of
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  this tension. Grace does not destroy natural
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  liberty. It does not violate the human
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  will or turn a person into a programmed machine.
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  OK, so how does it work? Jacob describes this action as a
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  sweet drawing. God the Holy Spirit works so
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  thoroughly upon the internal disposition of the human heart
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  that the rebellion simply melts away.
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  The individual's eyes are open to see the supreme beauty and
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  worth of Christ, and as a result, they follow entirely
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  voluntarily. The will is renewed.
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  To put it clearly, God does not force the will.
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  He changes the nature. That is a crucial distinction.
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  It really is, and because the nature has changed, the will
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  freely chooses its new highest desire.
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  It is a day of mighty action by the Spirit, causing the Sinner
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  to run toward the very Savior they previously despised.
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  And the phrase day of thy valor or day of thy might literally
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  refers to the day the king musters his forces for battle.
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  Let me use an analogy to try and explain the mechanics of how
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  that works. Think about human taste.
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  OK, if you if you absolutely hate the taste of boiled
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  broccoli, no amount of external force will make you truly desire
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  to eat it. Very.
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  True, you might eat it under the threat of punishment, but you're
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  only doing it out of fear your will is being coerced.
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  But imagine if a doctor could perform a procedure that
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  magically rewired your taste buds so that broccoli suddenly
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  pasted exactly like your favorite dessert.
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  That would change everything. Right.
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  You would not be eating it under coercion anymore.
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  You would consume it because you genuinely, intensely desire it.
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  Your nature was changed, so your will followed freely.
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  That is a fantastic way to put it.
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  That is the exact mechanism Jacob is describing.
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  With effectual calling, God rewires the spiritual taste
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  buds. And now that this army is
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  mustered and they're completely willing, we have to examine what
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  they look like. How are they equipped for this
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  cosmic conflict? The aesthetics of this army are
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  so unique. They really are.
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  The second-half of verse 3 gives us breathtaking imagery.
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  They are arrayed in the beauties of holiness, and possess the dew
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  of thy youth. We must analyze Alexander
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  McLaren's observation regarding this specific uniform.
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  He points out that these warriors are not wearing
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  chainmail. They're not carrying broad
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  swords, Spears, or Shields of heavy iron.
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  Which is what you would expect. Right, they're wearing priestly
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  garments. The beauties of holiness refers
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  to the sacred pure attire of the priests waiting before the altar
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  in the temple. This entirely subverts our
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  expectation of what a military force should look like.
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  It makes me think of the Battle of Jericho.
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  In the book of Joshua. You have this massive fortified
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  city with impenetrable walls. How does the army of Israel
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  attack it? Not conventionally.
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  No, they do not build siege Rams or battering Rams.
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  They March around the city blowing musical instruments and
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  carrying the Ark of the Covenant.
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  Their primary weapon was their consecrated obedience to God.
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  Precisely. In the exact same way, the army
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  of this priest king goes into the fiercest spiritual battles
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  armed not with carnal weapons, but with purity, worship and
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  holiness. And then we encounter the
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  metaphor of the dew of thy youth.
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  We need to unpack the physics and the poetry of Dew because it
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  is a brilliant illustration. I am looking forward to this
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  part. First, dew is formed in absolute
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  silence. In the dark of night, you cannot
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  hear dew falling. This perfectly mirrors how the
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  Holy Spirit works secretly, quietly, and invisibly in the
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  human heart during regeneration. That is beautiful. 2nd Dewdrops
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  are completely innumerable. They cover every blade of grass
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  across a vast field. 3rd When the morning sun finally rises,
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  each tiny drop reflects that immense light, creating a
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  dazzling display. In the same way, the countless
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  converts of this king reflect the glorious light of Christ in
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  a dark, parched world. I found a historical detail on
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  the commentary that connects this perfectly.
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  The Romans actually called their young, lightly armed frontline
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  troops Rori, a name derived directly from a supposed
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  resemblance to Do. Oh, that is fascinating.
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  It paints a picture of freshness, vigor, and vitality.
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  This spiritual army is not a weary, defeated, exhausted
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  militia. They are a vibrant, living force
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  that brings moisture and life to a dead earth.
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  But all of this victory, the willing army, the scepter from
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  Zion, the defeated enemies, relies entirely on the validity
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  of the King's authority. Which brings us to verse 4, the
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  absolute axis upon which the entire Psalm turns.
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  The centerpiece. The Lord has sworn and will not
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  repent. Thou art to priest forever after
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  the order of Melchizedek. Wait, why does the creator of
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  the universe need to swear an oath?
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  God's word is truth itself. If he states a fact it is
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  immovable. So why utilize the added human
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  formality of an oath? Is his bare word not sufficient?
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  That is a brilliant theological inquiry, and Daniel Fetely,
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  along with John Owen, provide the precise answer.
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  God swears an oath specifically for the absolute security of the
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  believer Security. By swearing an oath, God
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  voluntarily limits his own absolute prerogative.
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  In the ancient world, an oath bound the speaker to a specific
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  course of action under the penalty of a curse.
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  God is binding himself to this promise in a way that he cannot
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  legally revoke. That gives it so much weight.
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  When God instituted the Levitical priesthood with Aaron,
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  there was no oath involved. That system was intentionally
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  temporary. It was designed to eventually
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  fade away when the reality arrived.
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  I see the contracts. But here the oath guarantees
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  that Christ's priesthood is perpetual.
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  It cannot be altered, replaced or rescinded.
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  Therefore, the salvation of the people he represents cannot be
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  lost. That offers massive comfort for
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  you as a listener. It means you're standing before
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  God is not based on your own fluctuating performance or your
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  daily moral successes and failures.
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  It is anchored to an unbreakable oath made by the Father to the
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  Son. That is exactly the application.
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  But we need to look at the specific historical figure
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  mentioned here, Melchizedek. Why this mysterious figure from
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  Genesis chapter 14? Why not simply say he is a
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  priest in the familiar line of Aaron?
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  Melchizedek is the perfect theological type or
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  foreshadowing of Christ for several specific historical
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  reasons. First, look at his name and his
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  title books. Here Melchizedek translates to
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  King of Righteousness and he ruled over Salem, which means
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  peace. So he is simultaneously the King
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  of righteousness and the King of peace.
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  That is a striking combination. Second, he has no recorded
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  genealogy in the Genesis narrative.
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  He appears on the page of history without a father,
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  mother, or lineage mention, and then he vanishes.
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  This literary absence symbolically points to Christo's
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  eternal, uncreated nature. That is so interesting. 3rd, and
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  perhaps most crucially for Reformed theology, Melchizedek
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  held an extraordinary call completely outside the
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  established levitical system. Right, because those roles were
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  separated. Yes.
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  In the history of Israel, the offices of king and priest were
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  strictly separated by divine law.
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  The kings of Judah could not offer sacrifices.
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  Bad things happened when they tried.
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  Very bad things. When King Isaiah presumptuously
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  tried to enter the temple and act as a priest, God struck him
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  with leprosy on the spot. The crown and the censor were
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  never to touch, but Melchizedek held both.
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  He was a priest king, combining ultimate regal authority with
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  total spiritual mediation. Combining those two offices is
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  the ultimate guarantee of the Covenant of Grace.
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  You have a king who possesses the absolute authority and
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  military might to conquer your enemies, combined with a priest
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  who possesses the tender compassion and sacrificial blood
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  to forgive your sins. It is a perfect provision.
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  They exist in one eternal person.
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  Because this priesthood is secure and because the Atonement
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  is definitively finished, the king now rides out to finalize
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  the victory over all remaining opposition.
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  This moves us into verses 5 and 6.
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  The tone really shifts here. It does.
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  The language here shifts dramatically.
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  It becomes intensely violent and graphic.
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  The Lord at the right hand shall strike through kings in the day
• 19:46
  of his wrath. He shall fill the places with
• 19:48
  the dead bodies. He shall wound the heads over
• 19:50
  many countries. It is heavy imagery.
• 19:53
  I have to ask the obvious question, how are we supposed to
• 19:55
  interpret this? Does Reformed theology read this
• 19:57
  as a literal earthly bloodbath? Are we anticipating a physical
• 20:01
  battlefield heaped with human casualties?
• 20:04
  It is a valid concern when reading ancient poetry, but the
• 20:07
  commentators guide us away from a purely literal, carnal
• 20:11
  interpretation of this warfare. OK, this is a highly poetic
• 20:16
  description of the total overthrow of unholy principles,
• 20:19
  demonic systems, and spiritual adversaries.
• 20:23
  We are looking at the decisive defeat of rebellion itself.
• 20:26
  So it is spiritual, yes. Christopher Wordsworth's
• 20:29
  commentary is particularly illuminating on this specific
• 20:32
  phrase. He focuses on the imagery of
• 20:34
  wounding the head over the white earth.
• 20:36
  The head. He connects this directly back
• 20:38
  to the very first Gospel promise in Genesis 3.15, where God
• 20:42
  declares to the serpent in the garden that the seed of the
• 20:45
  woman will eventually crush his head.
• 20:47
  This text in Psalm 110 is describing the ultimate defeat
• 20:50
  of Satan and the complete dismantling of his global.
• 20:53
  Dominion that clarifies the violent imagery perfectly is
• 20:56
  spiritual warfare described using the military terminology
• 20:59
  of the ancient Near East. Spot on.
• 21:01
  It reminds me of the visceral story of jail in the book of
• 21:04
  Judges. The enemy general Sazara is
• 21:06
  fleeing from battle and he hides in her tent.
• 21:09
  I know this story well. While he sleeps, Jail takes a
• 21:12
  heavy wooden 10 peg and drives it straight through his skull.
• 21:16
  It is a decisive, crushing, fatal blow to the leader of the
• 21:20
  opposition. In the same way the Kingdom of
• 21:23
  heaven is striking at the very head of the snake.
• 21:25
  The systems of the world that oppose Christ are receiving a
• 21:28
  fatal blow. And delivering that decisive
• 21:31
  glow requires immense exertion. A cosmic victory of this
• 21:34
  magnitude comes at an unfathomable.
• 21:37
  Cost. It was not easy.
• 21:38
  No, this brings us to the final verse, verse 7.
• 21:42
  To achieve this massive conquest, what did the king have
• 21:45
  to endure during his earthly incarnation?
• 21:48
  He shall drink of the brook in the way, therefore shall he lift
• 21:51
  up the head. The commentators present 2
• 21:53
  primary interpretations of the specific brook, and I want to
• 21:56
  examine both of. Them.
• 21:57
  Let's hear the first one. First, there is the view held by
• 21:59
  Fountain Elwin. He views this brook as the
• 22:01
  bitter, polluted stream of God's wrath and human sin.
• 22:05
  He compares it historically to the Brook Kidron, located just
• 22:08
  outside the walls of Jerusalem. The Kidron Valley, Yes.
• 22:10
  During the massive temple sacrifices at Passover, the
• 22:13
  blood of hundreds of thousands of slaughtered lambs would
• 22:16
  literally drain out of the Temple man and flow down into
• 22:19
  the Kidron Valley, making the brook run dark red.
• 22:22
  That is a snark visual. Jesus physically crossed this
• 22:26
  very brook on the night he was betrayed on his way to the
• 22:29
  Garden of Gethsemane. So in this view, Christ is
• 22:33
  drinking the bitter, agonizing cup of penal substitution.
• 22:37
  He is absorbing the terrifying wrath of God so that his people
• 22:41
  do not have to drink it. That is a thoroughly moving
• 22:44
  interpretation, focusing entirely on the passive
• 22:46
  obedience and the intense suffering of Christ.
• 22:49
  But there is a second interpretation.
• 22:50
  OK, let's hear. It is vigorously supported by
• 22:53
  scholars like Andrew Bonar and Henkstenberg, and it focuses on
• 22:57
  his active obedience and energetic pursuit.
• 22:59
  Like a warrior. Yes, they can.
• 23:01
  Compare this imagery to the famous story of Gideon's men in
• 23:04
  the Book of Judges. When Gideon was pursuing the
• 23:07
  fleeing Midianite army, he selected only the men who did
• 23:10
  not stop to comfortably kneel down and drink leisurely from
• 23:13
  the river like. The ones who kept moving.
• 23:15
  Instead, he chose the warriors who hastily lap the water from
• 23:18
  their hands while staying on their feet, remaining entirely
• 23:21
  focused on the pursuit. I see the parallel.
• 23:23
  In this view, Christ is the tireless, relentless warrior who
• 23:28
  does not stop to indulge the flesh, seek earthly comfort, or
• 23:31
  rest. He presses furiously forward
• 23:35
  toward the cross, taking only the briefest refreshment
• 23:37
  necessary to sustain his mission.
• 23:40
  What I find so satisfying is that both of these historical
• 23:43
  views arrive at the exact same theological conclusion.
• 23:46
  They really do. Both highlight his severe
• 23:49
  voluntary humiliation, whether that humiliation involves
• 23:52
  bearing the bitter wrath of God or enduring the exhausting
• 23:55
  physical fatigue of his earthly ministry.
• 23:58
  And it is this very humiliation which logically and
• 24:01
  theologically results in his exaltation.
• 24:03
  Therefore shall he lift up the head, because he scoops so
• 24:05
  incredibly low to drink from the brook, The Father lifts his head
• 24:09
  in total resurrected triumph. The logic of the Gospel is that
• 24:13
  the way up is always down. This establishes the permanent
• 24:15
  pattern of redemption. Humiliation precedes exaltation.
• 24:20
  The brutal suffering of the cross paves the definitive road
• 24:23
  to the glory of the throne. It is a complete synthesis of
• 24:26
  everything we have discussed in these 7 verses.
• 24:29
  Let us pull all of these threads together.
• 24:31
  We started in the highest court of heaven with the Father's
• 24:34
  divine decree establishing the Son on the throne.
• 24:38
  We examined how the enemies of God are utilized by sovereign
• 24:41
  Providence to become a footstool of perfectly ordered justice.
• 24:46
  We witnessed the scepter of the gospel striking out from Zion,
• 24:49
  and learned how the Holy Spirit effectually calls a totally
• 24:52
  depraved people, altering their desires and turning them into a
• 24:56
  willing army as fresh and innumerable as the morning dew.
• 24:59
  It is quite the progression. We looked at the unbreakable
• 25:02
  oath of the Melchizedek Priesthood, which legally
• 25:04
  guarantees our salvation, and finally we saw the ultimate
• 25:08
  spiritual victory achieved through the bitter suffering and
• 25:11
  relentless pursuit of the king who drank from the brook in the
• 25:14
  way. I want to speak directly to you,
• 25:16
  the listener, for a moment. This is not just abstract
• 25:20
  academic theology meant for textbooks.
• 25:21
  This is intensely practical for your daily life.
• 25:24
  It really is. Knowing that Christ holds these
• 25:26
  offices permanently, knowing that He is a king who rules
• 25:30
  sovereignly over every microscopic detail of history,
• 25:33
  and a priest who intercedes eternally for your specific
• 25:36
  failures provides absolute security in a chaotic world.
• 25:40
  Amen with that. When everything around your life
• 25:42
  feels unstable, frightening, or completely out of control, you
• 25:46
  have a priest king anchored at the right hand of God by an
• 25:49
  irrevocable oath. That reality changes how you
• 25:52
  face tomorrow. It changes your entire paradigm.
• 25:56
  And that leaves us with a final question for you to ponder long
• 25:58
  after this audio stops. Let's hear it.
• 26:00
  If this priest king is currently seated in absolute authority at
• 26:04
  the right hand of the Father, and if all earthly and spiritual
• 26:06
  enemies are slowly but surely being subjugated as his
• 26:09
  footstool, how does that alter the way you view the greatest
• 26:13
  political terrors or personal crises in your life today?
• 26:16
  That is a great question. Are you viewing those
• 26:18
  circumstances as overwhelming threats to your existence, or
• 26:21
  are you learning to see them simply as future footstools for
• 26:24
  your king? Keep seeking, keep studying, and
• 26:28
  we will catch you on the next deep dive.