I N D E X
COVENANTS AND THEIR RESPONSIBILITIES
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kings are said to have done that which was right in the sight of the Lord (1 Kings 15:5,11 etc.). The verb is used of
paths and ways being `made straight', or the users of these paths being `directed' (Isa. 45:2; Prov. 3:6). The Greek
word used in Hebrews 1:8, euthutes, is one of a group, all of which emphasize either physical straightness or moral
equity; `fit' (Luke 9:62), `meet' (Heb. 6:7), `make straight' (John 1:23), the street called `Straight' (Acts 9:11).
Some, reading Esther 4:11, see in the holding out of the golden sceptre a suggestion that mercy is blended with
righteousness in the sceptre of the King of kings.
The throne of the Son of God is to be `for the age of the age'; the priesthood of Melchisedec is `for the age'. In
the Hebrew of Psalm 45:7,8 the time period is expressed by the words olam va ed `unto the age of undefined limits
and yet further'; the priesthood of Melchisedec is `unto the age of undefined limits' I'olam (Psa. 110:4). The office
of king is to be in operation longer than that of priest. By the time the New Jerusalem is seen, one of the glories of
that heavenly city is that there is no temple there. But right up to the `end', enemies are dealt with, and not until
such are subdued under Him will the Son relinquish the Throne, bringing both kingship and priesthood to an end,
that `God' may be all in all.
Psalm 110 is quoted in Matthew, Mark and Luke in connection with the Saviour's unique Sonship. It occurs
once in the Acts, once in Hebrews and once in 1 Corinthians. The references in the Gospels are Matthew 22:44;
Mark 12:36 and Luke 20:42. These three references differ only in their fulness. Mark's account concludes with the
comment `The common people heard Him gladly'. Luke's account makes no such comment, but leads straight on to
the Lord's warning concerning the hypocrisy and greed of the scribes. Matthew's account is the fullest record, and
for our present purpose covers the three quotations of Psalm 110. The Pharisees had previously taken counsel
together how they might entangle Him in His talk, and perceiving their hypocrisy, He put the question concerning
the image and superscription of Caesar. The Sadducees followed by posing a problem concerning the resurrection,
and lastly a lawyer asked the question as to the great commandment of the law. Before these disgruntled and
defeated antagonists could withdraw, the Saviour using their own methods completely silenced them, saying:
`What think ye of Christ? whose Son is He?' (Matt. 22:42).
The Lord did not here specifically refer to Himself. Leaving Himself for the moment out of the question, He
asked them what they thought the Scriptures taught concerning the Messiah and His Sonship. They replied
immediately, `The son of David'. With that answer they were apparently satisfied, but the Saviour's next question
revealed the gulf that yawned between their conception of the Person of the Messiah and the teaching of the
Scriptures. `How then doth David in spirit call Him Lord', and then the Lord Jesus proceeds to quote Psalm 110:1,
continuing `If David then calls Him Lord, how is He his son?' `And no man was able to answer Him a word'. Christ
is not only man, Christ is not only God, He is the God-Man gloriously and blessedly unique in time and eternity.
The quotation in Acts 2:34 still refers to the relationship of the Messiah with David, but this time not so much with
His sonship, but His resurrection and ascension.
`Let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with
us unto this day ... For David is not ascended into the heavens ...' (Acts 2:29-34).
But even though David must await the resurrection of the redeemed, his Son and Lord was raised from the dead,
ascended into heaven, sat down on the right hand of God, and is made `both Lord and Christ'. The passage which
takes us beyond the limits set in Hebrews 1:13 is 1 Corinthians 15:24-28:
`Then cometh the end ... that God may be all in all'
This end is reached by a series of steps and stages.
(1) `When He shall have delivered up the kingdom to God, even the Father'
(2) `When He shall have put down all rule and all authority and power'
(3) `When all things shall be subdued unto Him, then shall the Son also Himself be subject unto Him that put all
things under Him, that God may be all in all'
The sequence of events is broken at the end of verse 24 and again in verse 27. After telling us that all authority
and power shall be put down, the apostle breaks in to give an expansion of the subject, saying: