“3 Offices” Sermon Series - Wk 4 - Office of the Priest

 Every once and a while, we show this video series to the teens called, GOSPEL Adventure. It’s kind of like a reality TV show where different religions and Christian traditions spend a week in the mountains of Colorado discussing the Gospel and going on outdoor adventures, like rock climbing and rafting.

In every episode the leader gives an illustration on what they’ll be taking about that session. On the fourth episode they bring out a small lamb. The participants play with the lamb all the while asking why the lamb is out there. One of the group then makes the remark, “Are we going to kill the lamb?” The camera pans to all the faces and they’re in shock as they begin to see the purpose of the lamb. The camera then turns to focus on the leader who is coming down the hill with a knife. He proceeds to bring the lamb in front of him and begins to talk about the Passover story of how God called the Israelites to kill a lamb and put its blood on the door posts. The leader then told of how the priests would sacrifice thousands upon thousands of animals every year to cover the sins of the people. It’s then that he tells the group that this lamb is like the lambs that were killed for our sin. Holding the lamb in one hand and the knife in the other, with participants start to turn their heads away. Usually at this point, the tension can be felt even in the room as our youth watch the scene play out. The leader then tells them, “But we’re not going to do that, instead, we’re going to name him. The horror of the group fades away and they are relieved that they’re not going to kill the lamb.

But it’s having this understanding that the priests of Israel would sacrifice thousands upon thousands of animals a year to cover the sins of the people, is what brings us to our final week in our 3 Offices Series where we are going to look at the final office of Christ, the Priest. However, before we jump into this office, let’s remind ourselves of where we are as we come to this series end. 

In week one we saw how each of the offices, or authorities of King, Prophet, and Priest, are found in who God is. These can been seen in the first three chapters of Genesis. We see that God is creator of all things and therefore is King overall. We saw how God prophesied to Adam about not eating a certain fruit and that his word came to pass. We saw how after Adam and Eve’s sin, God clothed them in what would become the terminology for the covering of sin. These offices are then delegated to the people of Israel as they participated in their covenant with God. Yet when God descends to earth and takes on flesh, Jesus consolidates these offices, these authorities, back to himself. Giving a clearer picture of what he means in Matthew 28:18, “All authority in heaven and on earth has been given to me.”

In the second week, we began to walk through these offices in the life of Jesus. We saw how Jesus saw himself as a king, not just of a particular nation, but of all creation. A king that would receive all glory and honor from every person. A king who, at his name, all knees would bow, willingly or unwillingly. A king who has extended the olive branch of peace to all those who are rebelling against his kingdom work. And a king who will one day return to fully establish his kingdom for eternity. The only proper response to this king, is to willing bow to him in all areas of our lives. 

Then in our third week, we walked through the office of Prophet. We saw that the Jewish people were expecting a Prophet like Moses to come as the Messiah. A prophet that was the ultimate revealer of God. We also saw how the disciples believed that Jesus was that Prophet. The reason they believed this, was because he communicated such. He showed himself to be the full revealer of God in the flesh; Jesus spoke as God from the mountain, and he revealed how the entire work of the Scriptures spoke about him. In this way, Jesus showed that he was the great and final revealer of God, the ultimate prophet we need.

It is here that we come to our final office, the office of Priest. But to understand this we must understand two things: First, there are two types of priesthoods in the Bible. The one that is most prominent is the Aaronic or Levitical priesthood. 

In comparing Jesus to this priesthood we have to notice two quantifications. One of these comes from Leviticus 21:6. When God spoke of the priests to Moses he said this, “They shall be holy to their God and not profane the name of their God. For they offer the Lord's food offerings, the bread of their God; therefore they shall be holy.” This didn’t always happen as we can see in the lives of Eli’s sons in 1 Samuel 2, who were some of the most unholy priests in the Bible. However, in order to help keep the priests holy, additional stipulations were to live by, which can be read about in throughout the book of Leviticus. 

In looking Jesus, we can see this holiness in him. Both his disciples and his opponents recognized it. In asking about taxes, a Pharisees’ disciple came and said, “Teacher, we know that you are true and teach the way of God truthfully, and you do not care about anyone's opinion, for you are not swayed by appearances. (Mark 12:14). ” In the first chapter of the Gospel of Mark, the first demon Jesus encounters states, “What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are—the Holy One of God. (v.1:24)” Because of Jesus’ holy life, his disciples would say this in response to Jesus asking if they were going to leave him as others had, “68 Simon Peter answered him, ‘Lord, to whom shall we go? You have the words of eternal life, 69 and we have believed, and have come to know, that you are the Holy One of God.’ (Jn. 6:68-69)”

Jesus meets the qualification of being holy to the Lord. However, Jesus doesn’t meet a glaring qualification: Jesus is not from the line of Levite. In both the Gospel of Matthew (v.1:1-17) and the Gospel of Luke (v.3:23-38), we see Jesus’ linage through his birth mother Mary, and through his adopted father Jospeh. In both cases, it is explicitly stated that Jesus is from the line of Judah. The writer the Letter to the Hebrews recognizes this issue, in chapter 7 verses 13-14, “13 For the one of whom these things are spoken belonged to another tribe, from which no one has ever served at the altar. 14 For it is evident that our Lord was descended from Judah, and in connection with that tribe Moses said nothing about priests.” So this would disqualify Jesus from being a part of the Levitical priesthood, and everything we just talked about is mute. Right?

Well, this is where the writer of Hebrews sees that one doesn’t have to be a part of the Levitical priesthood to be a priest of God. In his letter we get another priesthood of the Bible. Starting in chapter 6, verses 20, we read, “where Jesus has gone as a forerunner on our behalf, having become a high priest forever after the order of Melchizedek.” Writing under the inspiration of the Holy Spirit, the Hebrew writer looks at the Scripture and sees that God had priests before he established the Levite’s as the priests of Israel.

Looking at Melchizedek’s story from Genesis 14:18-20, we read, “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.” In this moment, for the first time we hear of the term High Priest, and it is the first time we see a true tithe given. The both the title and the gift are give to Melchizedek.

The Hebrew writer sees in Melchizedek an image of Christ. Some say this is a theophany of Jesus before taking on flesh, but it seems that the Hebrew writer merely sees Melchizedek as a portrait of Christ, and not the pre-incarnate Jesus.

Looking at Melchizedek, the Hebrew writer pens these words in Hebrews 7:1-3, “1 For this Melchizedek, king of Salem, priest of the Most High God, met Abraham returning from the slaughter of the kings and blessed him, 2 and to him Abraham apportioned a tenth part of everything. He (Melchizedek) is first, by translation of his name, king of righteousness, and then he is also king of Salem, that is, king of peace. 3 He is without father or mother or genealogy, having neither beginning of days nor end of life, but resembling the Son of God he continues a priest forever.” 

The Hebrew writer ends his chapter about Jesus being a High Priest like Melchizedek with this, “22 This makes Jesus the guarantor of a better covenant. 23 The former priests were many in number, because they were prevented by death from continuing in office, 24 but he holds his priesthood permanently, because he continues forever. 25 Consequently, he is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them. 26 For it was indeed fitting that we should have such a high priest, holy, innocent, unstained, separated from sinners, and exalted above the heavens. 27 He has no need, like those high priests, to offer sacrifices daily, first for his own sins and then for those of the people, since he did this once for all when he offered up himself. 28 For the law appoints men in their weakness as high priests, but the word of the oath, which came later than the law, appoints a Son who has been made perfect forever. (v.7:22-28)”

And it’s this forever Priest who stands before God the Father that shows the biggest difference between the Levitical priesthood and the Melchizedekan priesthood of Jesus. In chapter 10 the Hebrew writers states, “1 For since the law has but a shadow of the good things to come instead of the true form of these realities, it can never, by the same sacrifices that are continually offered every year, make perfect those who draw near. 2 Otherwise, would they not have ceased to be offered, since the worshipers, having once been cleansed, would no longer have any consciousness of sins? 3 But in these sacrifices there is a reminder of sins every year. (v.1-3)” Dropping down to verse 10 we continue to read, “10 And by that will we have been sanctified through the offering of the body of Jesus Christ once for all. 11 And every priest stands daily at his service, offering repeatedly the same sacrifices, which can never take away sins. 12 But when Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God, 13 waiting from that time until his enemies should be made a footstool for his feet. 14 For by a single offering he has perfected for all time those who are being sanctified. (v.10-13)”

The writer ends with this idea in verse 18, “18 Where there is forgiveness of these, there is no longer any offering for sin. 19 Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus, 20 by the new and living way that he opened for us through the curtain, that is, through his flesh, 21 and since we have a great priest over the house of God, 22 let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. 23 Let us hold fast the confession of our hope without wavering, for he who promised is faithful. (v.18-23)”

Jesus’ High Priest status reveals a greater work than that of the Levitical priesthood. The Levites ministered to God on their own behalf as well as the people’s. Yet their sacrifices were only temporary. Jesus ministers only on the behalf of his people, with his sacrifice being a completed work for anyone who would accept it. 

Therefore for since the once and for all sacrifice of Jesus was made on the cross and confirmed in the resurrection, it’s not strange then that the temple, its sacrifices, and the Levitical priesthood ended as the Gospel began reaching throughout the known world. Within less than thirty years of Jesus’ crucifixion and resurrection, all temple worship would literally come crashing down to an end. The reason for this was that there was no reason to have them anymore. The final sacrifice was made, the final and true High Priest of God was standing before the throne of God for all eternity. He is ministering on behalf of his people as the ultimate mediator and interceder. 

And he is a High Priest that knows us. This is why the Hebrew writer can proudly state, “14 Since then we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast our confession. 15 For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. 16 Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need. (4:14-16)”

Jesus, our High Priest, knows us and all the temptations we go through. God in the flesh has experienced them, but he had made it through holy and untainted by the fall to sin. Because of this he calls us to his grace bought with his own precious sacrifice on the cross.

Therefore my challenge is the challenge of the Hebrew writer from chapter 10:24-25, “24 And let us consider how to stir up one another to love and good works, 25 not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near.”

Let us encourage each other to love and good works. My challenge is to encourage one believer every day this week to the love and good works that were bought by Jesus. Encourage them to stand steadfast in their faith if they are struggling. Encourage them to turn to Jesus if they are doubting. Encourage them to help their neighbor, or stay away from gossip, or rise above the petty issues of this world, for the day of the High Priest’s return is on its way. 

The day of King, Prophet, and Priest is closer now then it was before, so let us hold tight to Jesus and walk in the holy freedom that that he has bought. Amen.

“3 Offices” Sermon Series - Wk 3 - Office of the Prophet

 The ability to communicate in powerful ways have turned the tides of history. Words have great power. I want to share with you a couple of ways words have been used to get a point across. Someone posted a message by a handicapped sign that read, “If you are not handicapped when you park here, you will be when you leave.” Another sign in a high school homeroom read, “Laugh and the class laughs with you. But you go to the principal’s office alone.” Mark Twain was said to have mentioned about a particular person’s funeral, “I didn’t attend the funeral but I sent a nice letter saying I approved of it.” Ronald Reagan was famous for his quips, and responded to a question about his age in his debate with Mondale, “I will not make age an issue in this campaign. I am not going to exploit for political purposes my opponent’s youth and inexperience.”

It’s the idea of the communication of words that brings us back to our series where we are looking at three offices of Christ: King, Prophet, and Priest. If you have your Bibles, we are going to start off in Deuteronomy chapter 18, verse 15. As we open to Deuteronomy 18:15, let’s look back at the last two weeks of our series, to refresh our thoughts. 

In our first week, we looked at how God exercises authority in all three offices in the first three chapters of Genesis. First, God creates, showing that he is King and Sovereign over all creation. Then, God prophesies to Adam of death if he eats of the forbidden fruit, which comes true. Finally, God covers Adam and Eve, in the fashion of a priest who’s job it is to make covering sacrifices for the sins of the people. In these offices, God reigns supreme, yet he delegates these offices to the nation of Israel. Christ’s coming is the consolidation of these offices once again in God alone.

Following this, in our second week we began to look at how Jesus, in his incarnate ministry, exercises the authority of the first office of King. We saw how Jesus points to himself as the kingly figure of Daniel 7. We saw how he viewed his kingdom as a spiritual non-nation state; with his reign being over all peoples, places, and things. Then we saw how his work as King opened the door for peace between himself and rebellious humanity. It is then, by his authority as King, that those who accept his peace become ambassadors to the people of this world who are still in rebellion. 

With this recap in our minds, we can now turn to the second office of Prophet. We do this by first reading Deuteronomy 18, starting in verse 15.

We find the passage in the last of the five books of Moses, where Moses is preparing the people not only to follow God, but to live without him as their leader. Moses says,

“15 The Lord your God will raise up for you a prophet like me from among you, from your brothers—it is to him you shall listen— 16 just as you desired of the Lord your God at Horeb on the day of the assembly, when you said, ‘Let me not hear again the voice of the Lord my God or see this great fire any more, lest I die.’ 17 And the Lord said to me, ‘They are right in what they have spoken. 18 I will raise up for them a prophet like you from among their brothers. And I will put my words in his mouth, and he shall speak to them all that I command him. (Duet. 18:15-18 [ESV])”

We first must understand that Moses’ prophetic utterance of a Prophet like him, was something that nation of Israel was looking for in connection with the Messiah. 

The Sar Shalom Messianic Community says this about this Prophet like Moses, “Moses’ statement that a prophet like him would come from among the people of Israel, is one that the Israelite people were looking for at the time of Jesus. 

“The most explicit Messianic prophecy found in the Torah occurs in …  Deut. 18:15 [which] tells us that God will one day send a prophet like unto Moses.

“The prophecy concerning the prophet like Moses has heavily influenced Jewish expectation of Messiah. The Prophet like Moses is regarded to be Messiah. For this reason, we find that Jewish literature casts Messiah in the pattern of Moses.

“The life and ministry of Moses serve as a Messianic prototype which the ultimate Messiah is expected to reflect. The Midrash often refers to Moses and Messiah respectively as the First Redeemer and the Ultimate Redeemer. As a prophet like Moses, the life and work of Messiah must reflect the pattern set by Moses.”

Since the Prophet like Moses was expected to be the Messiah, it shouldn’t surprise us that when Jesus started his earthly ministry people began asking themselves if he was that Prophet. 

In fact, in response to Jesus’ miracle of feeding the five thousand, the people are recored in John 6:14, as questioning if Jesus might be the Prophet. The verses reads, “When the people saw the sign that he had done, they said, ‘This is indeed the Prophet who is to come into the world!’” A similar connection by the people would happen at the raising of the Nain widow’s son, where Luke 7:16 records, “Fear seized them all, and they glorified God, saying, 'A great prophet has arisen among us!’ and ‘God has visited his people!’” 

In Matthew 16:13-14, we get this interaction between Jesus and his disciples, “13 Now when Jesus came into the district of Caesarea Philippi, he asked his disciples, ‘Who do people say that the Son of Man is?’ 14 And they said, ‘Some say John the Baptist, others say Elijah, and others Jeremiah or one of the prophets.’”

As Jesus went about his ministry the people clamored with the question, is Jesus the Prophet like Moses. In fact, the entire Gospel of Matthew is partially dedicated to show the parallels between Moses and Jesus. From his birth, to his return from Egypt, to his desert wanderings, and much more.

The second thing she need to understand is that Jesus’ disciples believed Jesus was the fulfillment of this Deuteronomy 18 prophecy.

After Jesus’ ascension, when speaking to the people at Solomon's Portico, Peter connected Jesus to Moses as the prophet that was foretold, we he said, “22 Moses said, ‘The Lord God will raise up for you a prophet like me from your brothers. You shall listen to him in whatever he tells you. 23 And it shall be that every soul who does not listen to that prophet shall be destroyed from the people.’ 24 And all the prophets who have spoken, from Samuel and those who came after him, also proclaimed these days. 25 You are the sons of the prophets and of the covenant that God made with your fathers, saying to Abraham, ‘And in your offspring shall all the families of the earth be blessed.’ 26 God, having raised up his servant, sent him to you first, to bless you by turning every one of you from your wickedness. (Acts 3:22-26)”

The Hebrew writer would also make connections between Jesus and the Prophet like Moses, writing, “1 Long ago, at many times and in many ways, God spoke to our fathers by the prophets, 2 but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world. (Heb. 1:1-2)”

So the Jewish people were looking for the the Prophet like Moses and Jesus’ disciples believed him to be that Prophet, but what about Jesus himself?

First we need to understand that, originally, the word prophet was used only of one who “… proclaimed the message given to him … (https://www.biblegateway.com/resources/eastons-bible-dictionary/Prophet)” Whereas a seer was one who “… beheld the visions of God …” to predict future events. Over time the two titles came together, as is referenced in First Samuel 9:9.

So in the broad sense of the word, a prophet is simply someone who delivers messages to reveal God’s plans and purposes. However, in Jesus we have a fuller revealer of God. 

Jesus spoke of his revelatory uniqueness in his interaction with Philip in John 14:8-9, “8 Philip said to him, ‘Lord, show us the Father, and it is enough for us.’ 9 Jesus said to him, ‘Have I been with you so long, and you still do not know me, Philip? Whoever has seen me has seen the Father. How can you say, ‘Show us the Father’?”

This revelation would lead the apostle John to realize that Jesus was the Word of God made flesh. (Jn 1:1). Due to this, Jesus revelatory authority exceeds that of every prophet before him. This is why Jesus can speak in his Sermon the Mount, with the language of, “21 You have heard that it was said to those of old, ‘You shall not murder; and whoever murders will be liable to judgment.’ 22 But I say to you that everyone who is angry with his brother will be liable to judgment … (Matt. 5:21-22)” 

Jesus saw himself as the greater revealer of God, going as far as to tell the disciples that, “But the Helper, the Holy Spirit, whom the Father will send in my name, he will teach you all things and bring to your remembrance all that I have said to you. (Jn. 14:26)”

Finally, after Jesus’ resurrection, Luke would record Jesus’ continued revealing work, writing, “And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself. (Lk. 24:27)”

Since Jesus fulfills Moses’ prediction of a prophet like him to come, and Jesus is a greater revealer of God, we can trust him in what he says. We can trust him in his proclamation that, “… teaching them to observe all that I have commanded you. I am with you always, to the end of the age. (Matt. 28:20)” We can trust him when he states, “31 Therefore do not be anxious, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ 32 For the Gentiles seek after all these things, and your heavenly Father knows that you need them all. (Matt. 6:31-32)” And we can trust Jesus when he states, “Behold, I am coming soon, bringing my recompense with me, to repay each one for what he has done. (Rev. 22:12)” 

Jesus’ word stands for all time. It was through him that all things were made, and by them all things hold together.  Paul would write this in Colossians 1:15-20, “5 He is the image of the invisible God, the firstborn of all creation. 16 For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him. 17 And he is before all things, and in him all things hold together. 18 And he is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything he might be preeminent. 19 For in him all the fullness of God was pleased to dwell, 20 and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross.”

It is in Jesus that we may abide and produce the fruit that we were saved to show (Jn. 15). And it is from his authority that we go out into all the world to witness to his greatness. 

Jesus’ desire is that we follow and obey his word that we might show our love for him and love for each other. He is the Prophet who was foretold by Moses, to bring a greater revelation of God, that we may be saved through the grace he shares through his death and resurrection. Let us walk in his word, showing that we truly are saved by his mercy and grace. 

My challenge for you this week, is trust in Jesus’ word. I have given you many Scriptures verses today, However, I want to challenge you to memorize one of three. If you struggle with believing Jesus is with you, memorize the end of Matthew 28:20. If you struggle with anxiety, memorize Matthew 6:31-32. And if you struggle with the world and all the evil in it, memorize Revelation 22:12. 

Let us be a people who trust in Jesus, the Word made flesh, that we stand secure on his word, as wise people ready for any storm. Amen.

“3 Offices” Sermon Series - Wk 2 - Office of the King

  There is a South Asian story called “The Story of a Smart King,” which is a story about four kings. In the kingdom, the people had decided to curb the power of the ruler by only allowing the king to rule for five years. At the end of his rule, he had to live out the rest of his days in the forest across the river from the city. The first king came to power and lived a decadent life, focusing on himself rather than the people he ruled. When his term ended, he cried as he took the boat to the forest. Soon after the wild animals came and ate him. The second king, afraid of what could happen, cowered for all five years at the thought of what awaited him in the forest. His rule was one of fear, and when it was time for him to cross the river, his heart gave out and he died. A third king came, and tried to enjoy himself like the first, but fear soon gave way, and he too died in the forest. A fourth king came to power, and ruled wisely over the people. So much so, that the people did not want to see him go. Yet as he crossed the river, he sang songs and appeared happy. The boatman who took the king marveled at the king’s singing, and asked, “Why are you so joyful, when the others had been so frightened?” The king replied, “I have sent my people before me to clear the land and build a new kingdom, from which to rule.”

The moral of the story is to be a person who does not fear, but prepares for the future. But it is this idea of a wise king ruling over his people that brings us to our second week in our series on Christ’s offices, or his authority in his work to redeem creation. If you have your Bibles, we are going to start off in the Gospel of Matthew chapter 24 verse 63, where we are going to look at Jesus’ trial before Caiaphas. As we open up to Matthew 24:63, let us remind ourselves where we are in this series. 

Last week we talked about how God can be seen in Genesis 1-3 in the authority of King, Prophet, and Priest. We talked about how God is King over all creation, in that from him, all things are created. He is sovereign over all things, and all things are to bow to him in worship. Following God’s Kingship, we saw how God fulfilled the duty of a prophet in that he spoke to Adam to not eat the fruit from the forbidden tree, for when they did, they would die. This prophetic word was then fulfilled when Adam and Eve ate from the tree and entered into death. Finally, we saw how God performed the duties of a priest when we covered the nakedness of Adam and Eve after their sin. In all of this, we also talked about how those offices were then delegated in part to the nation of Israel, through Saul and David as kings, through those like Daniel and Isaiah as prophets, and the Levites as priests. It’s here where we are going to begin taking a deeper look at how Christ fulfills these three offices through his incarnate work.

With that in our minds, let us open the Scriptures to the Gospel of Matthew 26:63, and read together.

“63 But Jesus remained silent. And the high priest said to him, ‘I adjure you by the living God, tell us if you are the Christ, the Son of God.’ 64 Jesus said to him, ‘You have said so. But I tell you, from now on you will see the Son of Man seated at the right hand of Power and coming on the clouds of heaven.’ 65 Then the high priest tore his robes and said, ‘He has uttered blasphemy. What further witnesses do we need? You have now heard his blasphemy. 66 What is your judgment?’ They answered, ‘He deserves death.’”

In front of the Jewish leaders, early that first Good Friday morning, Jesus was asked the question, “… tell us if you are the Christ, the Son of God. (v.63)” At Jesus’ response, Caiaphas the high priest became enraged and calls Jesus’ words blasphemy. The reason for this is because Jesus’ response was a call back to Daniel 7, something Caiaphas would have recognized. 

In Daniel 7, Daniel is seeing a vision of heaven. Let’s read together, starting in verse 9. 

“As I looked, thrones were placed, and the Ancient of Days took his seat; his clothing was white as snow, and the hair of his head like pure wool; his throne was fiery flames; its wheels were burning fire. 10 A stream of fire issued and came out from before him; a thousand thousands served him, and ten thousand times ten thousand stood before him; the court sat in judgment, and the books were opened.”

Daniel sees God, the Ancient of Days, the King of Creation seated on a his heavenly throne, surrounded by his servants. This description of God sees him in his kingly role of judgment. The beasts who have made war have their power and authority stripped from them and now are to be judged. 

After this judgment from the King, the vision continues in verse 13, “I saw in the night visions, and behold, with the clouds of heaven there came one like a son of man, and he came to the Ancient of Days and was presented before him. 14 And to him was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve him; his dominion is an everlasting dominion, which shall not pass away, and his kingdom one that shall not be destroyed. (v.13-14)” It's this vision that Jesus points to, and Caiaphas recognizes. The son of man figure is one whom is given an everlasting kingdom. Jesus claims this everlasting kingdom for himself, and challenges the high priest in his misjudgment of who he thinks Jesus is. It is because Jesus claims to be the Son of Man who receives an everlasting dominion, and who is worshiped alongside the Ancient of Days, that Caiaphas decries “… blasphemy!”

 

From here, Jesus is sent to Pilate. Who, like Caiaphas, wants Jesus to reveal his identity. Pilate must have heard of Jesus’ claim to kingship, because the Roman governor asks the question in John 18:33, “… Are you the King of the Jews?” Jesus’ answer to this was, “… My kingdom is not of this world. If my kingdom were of this world, my servants would have been fighting, that I might not be delivered over to the Jews. But my kingdom is not from the world. (Jn. 18:36)” Here, Jesus gives the clearest affirmation to his kingship. King Jesus is not simply a head of state, if that were the case, he would have rebelled with violence. No, Jesus’ kingdom is over all creation. In this moment the King is not bringing war upon his subjects, but rather he is paving a way for peace. Through Jesus the King’s sacrifice, the King has offered a peaceful resolution to humanities’ rebellion. 

Paul would recognize this kingship when he writes in Ephesians 1:20-22, “that he [God the Father] worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, 21 far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come. 22 And he put all things under his feet and gave him as head over all things to the church …”

John, in the opening of the book of Revelation, would see Christ as King in the Lord’s full glory and would write of the vision, “12 Then I turned to see the voice that was speaking to me, and on turning I saw seven golden lampstands, 13 and in the midst of the lampstands one like a son of man, clothed with a long robe and with a golden sash around his chest. 14 The hairs of his head were white, like white wool, like snow. His eyes were like a flame of fire, 15 his feet were like burnished bronze, refined in a furnace, and his voice was like the roar of many waters. 16 In his right hand he held seven stars, from his mouth came a sharp two-edged sword, and his face was like the sun shining in full strength. (1:12-16)” This imagery harkens back to the same imagery Daniel saw in his vision. And since the image of Jesus in his full kingship was so overwhelming, John's response was, “When I saw him, I fell at his feet as though dead. (Rev. 1:17)”

Jesus invokes and wields the power of the office of King. He is King by rights of his station as God, and he is King by right of his work on behalf of humanity through which the Father has given authority to the Son. Due to these factors, Jesus is honored with names corresponding to his great kingship. He is called El Gibbowr, the Might God (Is. 9:6); this name invokes the hero tyrant who overcomes his enemies. He is the Sovereign, King of Kings, and Lord of lords (1 Tim. 6:15). He is the Ruler and Shepherd of Israel (Matt. 2:6). His is the King of Ages (1 Tim. 1:17). The King of Nations (Rev. 15:3). The Lawgiver (Is. 33:22) and Leader and Commander (Is. 55:4). He is the Lion of Judah (Rev. 5:5). The Lord of Righteousness (Jer. 23:6).

It is because of his kingly status that Jesus could then declare to his disciples, “All authority in heaven and on earth has been given to me. (Matt. 28:18)” John would see this authority wielded in the last days and would write of it in Revelation 19:14-16, “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.”

It is through this authority of kingship that Jesus calls people to follow. It is through his great might that he sends us into the world as messengers of peace. For this reason Paul writes in Second Corinthians 5:20, of being “… ambassadors for Christ …” We are to proclaim the peace treaty of the King to whoever would embrace it; calling people to him, until the day when the King will return and rule for eternity. This is who Christ is in the office of King, and his purpose is to bring about his kingdom’s full rule without rebellion, as was always his intention from Genesis 1.

There is an olive branch of peace paid for by the King himself to all those in rebellion. That olive branch, bought through the blood of the King, is offered until his return. At that time, “… at the name of Jesus every knee should bow, in heaven and on earth and under the earth, 11 and every tongue confess that Jesus Christ is Lord, to the glory of God the Father. (Phil. 2:10-11)”

And when that happens, Jesus will rule with the rod of iron, in his majesty and authority. Therefore, whether by choice or by force, all will recognize the King as the Eternal Creator and Sustainer of all things. And all glory and honor will be given to him. And we who choose to willing bow, will join with the living creatures and elders singing, “Worthy are you to take the scroll and to open its seals, for you were slain, and by your blood you ransomed people for God from every tribe and language and people and nation, 10 and you have made them a kingdom and priests to our God, and they shall reign on the earth … Worthy is the Lamb who was slain, to receive power and wealth and wisdom and might and honor and glory and blessing … To him who sits on the throne and to the Lamb be blessing and honor and glory and might forever and ever!” And all will say with one voice as they lay their crowns before King Jesus, “AMEN! (Rev. 5:9-10, 12, 13-14)” 

Because Jesus is King, my challenge for you this week is to submit your will to his authority. The King’s rule is absolute, there is to be no rebellion of his subjects. In your bulletin is a white paper flag cutout. This week, seek the Holy Spirit to reveal an area of your life that you are currently rebelling in. Write that area on the white flag, and then place it where you will see it every day. We must raise the white flag of surrender to our King, so that his work would be ever greater in us. 

Let us be a people, fully surrender to the King of kings, and be able to truly proclaim, “Your kingdom come, your will be done, on earth as it is in heaven. (Matt 6.10)” Amen.

“3 Offices” Sermon Series - Wk 1 - God: King, Prophet, Priest

 This past year I have had it pressed on my mind that I need to teach a little more on how certain theological aspects of who God is and what he does impacts us. This past Christmas we walked through four attributes of God that were found in the manger. For the next four weeks, we’re going to look at the three offices of Christ and how each of those effects our walk with God. 

Now in our modern mind, when we talk about offices, we tend to think of buildings with cubicles and water cooler talk. There is the show “The Office” where it’s filmed like a documentary about a bunch of people working together and all their hijinks. But when speaking of the offices of Christ, we are talking about positions that carry with it authority to enact certain duties. The three offices, or positions of authority, of Christ are: king, prophet, and priest.

As we jump into our series on the offices of Christ, we need to understand where this language came from. In the fourth century a Christian historian named Eusebius of Caesarea, wrote about three authorities of Christ that were seen in the Old Testament yet were fulfilled in Jesus. Eusebius wrote, “And not only those who were honored with the high priesthood, and who for the sake of the symbol were anointed with especially prepared oil, were adorned with the name of Christ among the Hebrews, but also the kings whom the prophets anointed under the influence of the divine Spirit, and thus constituted, as it were, typical Christs. For they also bore in their own persons types of the royal and sovereign power of the true and only Christ, the divine Word who ruleth over all. And we have been told also that certain of the prophets themselves became, by the act of anointing, Christs in type, so that all these have reference to the true Christ, the divinely inspired and heavenly Word, who is the only high priest of all, and the only King of every creature, and the Father’s only supreme prophet of prophets. (Ecclesiastical History 1.3, 7-8.)”

Eusebius saw throughout the Old Testament, three major offices of authority instituted by God to guide and direct the people of Israel. But these offices did not come about out of no where, they are rooted in who God is.

Now in the Old Testament, God both fulfilled these roles and delegated these roles to his chosen people Israel. We can see that in God these roles were fulfilled in the Genesis account. In the act of creation, God shows his kingship over the earth. Genesis 1:1 begins with, “In the beginning, God created the heavens and the earth.” Theologian David Carr notes that, “Though Gen. 1 never once uses the word ‘king’ for God, it echoes the Enuma Elish epic in its use of a creation account to demonstrate the absolute supremacy of ‘God’.” God is seen as the King in Genesis 1; he is the sovereign over all the earth, creating it from nothing and ruling supremely over it. It is why the Church, in Acts 4:24, would pray together, “Sovereign Lord, who made the heaven and the earth and the sea and everything in them … (ESV)” And it is why the elders in Revelation 4:11 would shout, “Worthy are you, our Lord and God, to receive glory and honor and power, for you created all things, and by your will they existed and were created.” As human history unfolded and God focused on the nation of Israel, it was his intent to rule Israel as her king. When Isaiah speaks of God to the people he states, “Thus says the Lord, the King of Israel and his Redeemer, the Lord of hosts: (Is. 44:6)” Zephaniah would declare, “The King of Israel, the Lord, is in your midst; you shall never again fear evil. (Zeph. 3:15b)” However, Israel desired an earthy king like the nations who surrounded them. Reluctantly, but not caught off guard by the request, God extended his office of king first to Saul, and then to David and his linage. This office of king was not on the scale of a universal kingship, but was more like a regent king. Yet, the true king of Israel would only be fulfilled in Christ, bringing kingship of God and to the heir of David together. Thomas would echo the words of Psalm 5:2 when he would proclaim after the resurrection, “My Lord and my God! (Jn. 20:26-28)”

The second office that God shows to occupy is the role of prophet. In Genesis 2, after God has made man, and placed him in the Garden of Eden, he speaks to Adam, “… 16 ‘You may surely eat of every tree of the garden, 17 but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die. (Gen. 2:16-17)” God spoke of what would happen if Adam chose to eat of the fruit from the forbidden tree. This prophetic word came to pass in Genesis 3, when the results of Adam and Eve’s decision to rebel against God and succumbed to the temptation of the serpent. Adam and Eve then fall into sin, and God’s word was fulfilled that they would enter into death. God would declare this prophetic ability in Ezekiel’s day, telling the people, “For I am the Lord; I will speak the word that I will speak, and it will be performed. It will no longer be delayed, but in your days, O rebellious house, I will speak the word and perform it, declares the Lord God. (Ez. 12:25)” To the prophet Isaiah, God stated, “I have spoken, and I will bring it to pass; I have purposed, and I will do it. (Is. 46:11b)”

This office would eventually be extended to a host of other prophets, such as Moses, Samuel, Isaiah, Ezekiel, Daniel, and many others. Christ takes up this office and minsters as a prophet by calling people back to God, and proclaiming prophetic utterances of coming judgment. Jesus’ first words in Mark 1:15 are, “The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.” From Christ’s work, others are given a spiritual gift of prophecy, but never in the same vein as the prophets of the Old Testament, now that the Prophet above all prophets had arrived.

The final office that God fulfills in the first three chapters of Genesis, is that of priest. This happens soon after Adam and Eve fall into sin. God’s word tells us that, after God decrees punishment for Adam, and Eve, and the serpent, that “… the Lord God made for Adam and for his wife garments of skins and clothed them. (Gen. 3:21)” When we speak of God’s atoning work in salvation, one aspect is that of covering. God covers our sin by way of sacrifice. David would open Psalm 32:1 with, “Blessed is the one whose transgression is forgiven, whose sin is covered.” In ancient Israel “The act of covering was often linked to God's mercy and protection, as seen in the sacrificial system where sins were covered through offerings. (Kasah,” https://biblehub.com/hebrew/3680.htm)” Psalm 85:2 also records this covering, “You forgave the iniquity of your people; you covered all their sin.”

For Adam and Eve, God performs the first act of covering in the Scriptures. This priestly role would eventually be extended to the Levites in the Exodus, as God set up his ceremonial institutions. The Levites would sacrifice on behalf of the people of Israel, as the blood of the animals would then cover the people’s sin. Christ would fulfill these sacrificial rites, as he would bring the sacrifice of himself before the Father. This work would then prompt the Hebrew writer to proclaim, “… we have a great high priest who has passed through the heavens, Jesus, the Son of God … (Heb. 4:14)”

God shows himself to be King, Prophet, and Priest in the Old Testament Scriptures. He then extended and separated these offices in the nation of Israel. Kings, prophets, and priests were set as examples of what it meant to follow God righteously and what it meant to act in those offices unrighteously. When Jesus came, being God himself, he took on these roles in his earthy ministry. Christ reestablished what he had at the beginning of his creation. In this way, Jesus’ claims to be God and the seeker to bring about his kingdom come together. As we move forward in this series, we’re going to dive deeper into each of these offices and see how fully Christ fulfills them. We will also see how these offices of Jesus’ work to effect us.

My challenge then for you this week is to take each of these three offices and meditate on how God fulfills them in your life. For the office of King, how is God king over your life, how is he not? How is God a prophet in your life, are you listening to him? How is God priest in your life, do you trust his ministering work? We need to understand how each office of God effects our daily lives, because when we do, we will better trust and obey him. 

Let us be a people who better understand the work of God, that we might be able to trust and obey him ever greater. Amen.