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CHRIST THE SON AND LORD OF DAVID
THAT there are difficulties in the Scriptures, is certain: but they are greatly augmented by men’s negligence in comparing the different parts of Scripterry with each other, and their indisposition to receive truths which oppose their pre-conceived opinions. Had the character of the Messiah, as drawn in the writings of the prophets, been duly considered, the Jews would have seen that our blessed Lord corresponded with it in every particular; and that, whether he spake of himself as God, or as man, as reigning or as suffering, he was the very person to whom all the prophecies referred, and in whom they were about to be accomplished. Amongst the many things at which they took offence in the discourses of our Lord, that which most inflamed their wrath was his claim to an equality with God. For this they often took up stones to stone him [Note: Joh_8:58-59; Joh_10:30-33.]: and for this, at last, they put him to death [Note: Mar_14:61-64 and Joh_19:7.]. But our blessed Lord had left them wholly without excuse. But a few days before they put him to death, whilst the Pharisees (who had laboured by all possible means “to entangle him in his talk,” but whom, by all his answers, he had confounded) were yet present with him; he, in his turn, put to them this question, “What think ye of Christ? whose son is he?” They, without hesitation, replied, “The son of David.” This was right: to this the prophets all bear witness: and it was agreeable to the sentiments and expectations of the whole nation. Our Lord then asked them, why David, when speaking by inspiration from God, called him Lord, saying, “The Lord said to my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?” Here was doubtless a difficulty: but it was a difficulty which, if they had understood the Scriptures, they might easily have solved. They, however, “were not able to answer him a word.”
It is much to be regretted, that, even amongst persons calling themselves Christians, there are many who are at a loss to answer this question; and who, from their inability to reconcile the apparently opposite assertions, are led to doubt, or even to deny, the divinity of our blessed Lord.
That you may be established in this fundamental truth of our holy religion, I will,
I. Solve the difficulty that is here proposed—
The difficulty, no doubt, was great—
[The Pharisees all acknowledged David as a prophet of the Lord: and they were all persuaded, that in this psalm he spake respecting the Messiah, whose future triumphs he predicted. Had they been able to say that those words were not inspired; or that they did not refer to the Messiah; or that our Lord had misapplied them in any respect; though they had not given a solution of the difficulty, they would, in a measure, have extricated themselves from it. But they could not: and it is of great importance for us to bear in mind, that on no occasion whatever did the Jews ever controvert the application which was made of the prophecies, either by Christ or his apostles; and that all the interpretations which have been suggested by Jews of later days, have been invented for the purpose of invalidating the arguments of Christians founded upon them; which arguments, upon a just interpretation of the Scriptures, they were not able to withstand. They saw that David really spoke of one, who, at the distance of a thousand years, was to spring from his loins; and that yet he had called this very person his Lord and Governor. Had he said, ‘The Lord said to my son, Sit thou on my right hand,’ the sense would have been clear and easy: but how could he say, ‘The Lord said to my Lord?’ David himself was the greatest of all the kings of Israel; and yet he speaks of a person who should descend from him at a remote period; and of a person who, as the event proved, was the son of a poor carpenter, as his Lord.]
But, had they understood the Scriptures, they might have solved the difficulty with ease—
[They knew, and universally acknowledged, that the Prophet Micah spake of the Messiah, when he said, “Thou Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall He come forth unto me that is to be Ruler in Israel; whose goings forth have been from of old, from everlasting [Note: Mic_5:2.].” Now here the pre-existent state of Christ is clearly declared; declared, too, in terms that can refer to none but God himself, seeing that he alone is “from everlasting.” This passage alone was sufficient to furnish them with the true answer. But the Prophet Isaiah had spoken more clearly still; and had distinctly declared, that the person who was to be “a child born and a son given, was no other than the Mighty God [Note: Isa_9:6.];” and that “the child that should be born of a virgin should be called Emmanuel, God with us [Note: Isa_7:14.].” Thus their own Scriptures informed them that the Messiah must be David’s Lord, according to his divine nature, (being indeed the Lord both of heaven and earth;) whilst yet, according to his human nature, which he was to assume from the posterity of David, he was to be truly and properly David’s Son.
In the New Testament, as might be expected, this truth is yet more abundantly confirmed. Our Lord himself spoke of his own existence previous to his incarnation; saying, “Before Abraham was, I am.” Yea, he declared that “he had a glory with the Father before the world was;” and that “He and the Father were One.” Very remarkable are those words which he addressed in a vision to the Apostle John: “I am Alpha and Omega, the beginning and the ending, saith the Lord; which is, and which was, and which is to come, the Almighty [Note: Rev_1:8.].” What can be conceived more expressly declarative of his Divinity than this? To the same effect the beloved disciple himself speaks: “In the beginning was the Word, and the Word was with God, and the Word was God.. … And the Word was made flesh, and dwelt amongst us [Note: Joh_1:1; Joh_1:14.].” St. Paul also says, that “being in the form of God, and counting it not robbery to be equal with God, he made himself of no reputation, (he emptied himself, or divested himself of all his glory,) and took upon him the form of a servant, and was made in the likeness of men [Note: Php_2:6-7.].” From these and other similar passages it is evident, that he is “God manifest in the flesh [Note: 1Ti_3:16.],” even “God over all, blessed for ever [Note: Rom_9:5.].” And thus you see that he is in truth both “the Root and the Offspring of David [Note: Rev_22:16.].”
The Pharisees, not understanding this, were unable to return an answer to our Lord: nor, as long as the world shall stand, can any man solve the difficulty, but by acknowledging the Divinity of Christ. If it be said, that the very passage that is cited by our Lord proves his inferiority to the Father, because it is the Father who “exalts him to his right hand, and puts all his enemies under his feet;” I answer, that, as man, and as Mediator, he was inferior to the Father; whilst, as God, he is equal with the Father, and altogether out with him. In his Mediatorial capacity he is doubtless indebted to the Father’s ageney; for who knows not, who acknowledges not, that, as Mediator, he is the Fatte’s “servent,” sent to do his will [Note: Isa_42:1.]? But if we are so blind as not to be able to distinguish, between his essential nature as God, and his assumed office as Mediator it is in vain to hope that we shall ever solve the difficulty in the text ourselves, or understand the solution of it which the Scripturcs have afforded us.]
I now come to,
II. Show the importance of the truth which is thus elicited—
This truth is at the very root of all our hopes, both in this world and the world to come: it is that on which depends,
1. The virtue of his atonement—
[If the Lord Jesus Christ be a more ereature, what virtue can there be in his blood to afone for the sins of men? The Apostle tells us, that “it is not possible for the blood of bulls and of goats to take away ain.” But, if the efficacy of the sacrifice depended merely on the arbitrary appointment of God, he might as well have appointed one creature to make atonement us another: nor was there any such difference between one creature and another, that, whilst it was not possible for the blood of one to expinte even so much as sin, the other should be sufficiont to take away the sins of the whole world. On this supposition, there could be no force whatever in that argument which the Apostle, with so much confidence, addresses to us: “If the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh; how much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works, to serve the living God [Note: Heb_9:13-14.]?” that is, if the blood of one creature availeth for the smallest thing, how much more shall the blood of another creature avail for the greatest? In the argument so stated, there is not only no force, but not even common sense; and the appeal will recoil on the Apostle, to his own confusion. But, admitting the Divinity of Christ, the argument is incontrevertible: for if the blood of any creature can effect the smallest thing, much more will the blood of the Creator, who is God as well as man, effect the greatest. Here the argument is clear, and the appeal absolutely irresistible.
Know, then, what a foundation you leave for your hopes towards God. Know that Christ is a sufficient “propitiation for the sins of the whole world;” that “his blood will cleanse from all sin;” and that “all who believe in him shall be justified from all things.”]
2. The efficacy of his grace—
[The Lord Josus Christ, in his exalted state, is appointed “Head over all things to the Church;” every member of which is to look to him for a supply of all his wants, both temperal and spiritual. But, if he be a creature only, how can he execute this trust? At the very same instant that you are crying to him have for the relief of your necessities, there are millions of others spreading their wants before him in every quarter of the globe: and how can he attend to all? Ubiquity is the prerogative of God alone: a creature cannot be every where present at the same time: it is God alone that filleth all things: So that, if he be not God, you have no assurance that he can help you under your difficulties, and afford you the desired relief. In what a distrossing state would you then be left! and what painful auxieties must corrode your breast! But when you know that he is God as well as man, your fears are all dispelled; for he can hear your every cry, and satisfy your every want. There can be nothing impossible to him, if he be “the Mighty God:” and consequently, whilst living by faith on him, you are assured that “his grace shall be sufficient for you,” and that “no weapon that has been formed against you shall prosper.”]
3. The glory and excellency of his salvation—
[On any supposition, of Christ be only a man, and have by any means effected our salvation, we are unspeakably indebted to him, and to God for him. But still, mothinks, he is richly repaid, in having his sufferings for so short a time compensated with such a reward as the everlasting salvation of millions of the human race. But, if he be God equal with the Father, eternally happy and glorious in himself, and absolutely incapable of being rendered either more happy or more glorious by any acquisition of happiness to us, what do we then owe him for all his inconceivable condescension and love? It is this which constitutes the glory of redemption; the incarnation of God’s co-equal, co-eternal Son; his substitution in the place of sinful man; his vicarions sacrifice upon the cross; his completion of salvation for us by his own obedienco unto death; his ascension to heaven, as our fore-runner; his investiture with all power in heaven and in earth, that he may perfeet both for as, and in us, the work he has begun: this, I say, it is which renders the whole plan of redemption so wonderful, and which forms the one subject of adoration and thanksgiving amongst all the myriads of the redeemed in heaven. Divest it of this, and you despoil God of his honour, and man of his felicity: for I hesitate not to say, that it is from these considerations, chiefly, that heaven itself will derive its chief happiness.]
Let me, in conclusion, call your attention to the duties which this view of the Messiah necessarily brings with it:
1. Believe in Jesus with your whole hearts—
[If, as you have seen, he is indeed God as well as man, “he is able to save to the uttermost all who come unto God by him.” You need not fear to cast yourselves entirely on him. Hear how this very thought is suggested by the Prophet Isaiah, speaking to us in the Messiah’s name: “Look unto me, and be ye saved, all the ends of the earth; for I am God, and none else [Note: Isa_45:22.].” Hear, too, what encouragement he further gives you to repose all your hope and confidence in him: “Surely shall one say, In the Lord have I righteousness and strength [Note: Isa_45:24.].” If Jehovah be your righteousness, who shall condemn you? and if Jehovah be your strength, who shall overcome you [Note: Isa_45:24. with Rom_8:33-34.]? Again then, I say, Cast yourselves on him; for “in the Lord shall all the seed of Israel be justified, and in Him shall they glory [Note: Isa_45:25.].”]
2. Serve and glorify him with your whole souls—
[If he be David’s Lord, no doubt he is yours also: and that he is worthy to be obeyed by you, it is needless for me to observe. My text calls me to notice, not so much his worthiness to be served, as your obligation to obey him. If you come to him as a Saviour, you must also take his yoke upon you [Note: Mat_11:28-29.]. This, I say, must be done: for the Father has pledged himself, that “all his enemies shall be his footstool.” Jesus is “seated at the right hand of God,” and will assuredly prevail over all opposition; and they who bow not to the sceptre of his grace will be “broken in pieces by him, as a potter’s vessel [Note: Psa_2:9.].” See, then, that he be your Lord, not in word only, but in deed and in truth. See that your whole souls be subjected to his dominion, and that “every thought of your hearts be brought into a willing captivity to the obedience of Christ” — — —]