By Lewis Sperry Chafer
The Savior
A. The Person of the Savior
II. Christ’s Offices
It has been the belief, based on the Scriptures, of the Bible interpreters living in the Old Testament dispensation as well as those living in the New Testament dispensation, that the title Messiah of the Old Covenant and the title Christ of the New Covenant imply a threefold official responsibility—Prophet, Priest, and King. There is every reason to retain this general division of truth, and these are to be considered separately.
1. Prophet
The underlying conception of a prophet is that he is a channel or means of communication through whom God’s message may be delivered to man. In this respect the prophet’s service is the opposite of that of the priest, whose responsibility is to represent man to God. Both ministries belong equally to Christ and together constitute two major aspects of His mediatorial work. He, as Mediator, stands between God and man and represents each in turn to the other.
Distinction must be made between the prophet of the Old Testament and the prophet of the New Testament. In either instance the field of service is twofold—foretelling and forthtelling. The ministry of the Old Testament prophet was largely that of a reformer or patriot. He sought the restoration of the people who were under the covenants to covenant blessings. No better illustration of this will be found than John the Baptist—the last prophet of the old order and the herald of the Messiah. Of him Christ said, “A prophet? Yea, I say unto you, and more than a prophet” (Matt 11:9); and no greater prediction was uttered by John than that couched in the words, “Behold, the Lamb of God, that taketh away the sin of the world!” (John 1:29). Having the attitude of a reformer and revivalist, the Old Testament prophet was appointed of God to give warnings as to the chastisement of God that was impending upon His erring people, and, with the predictions, to give the witness from Jehovah that the purpose and faithfulness of Jehovah as to Israel’s ultimate blessings could never fail. Because of their sins, the people would suffer trials, but, in the end, God’s covenant blessings would be experienced since God could not change. With respect to Israel, “The gifts and calling of God are without repentance” (Rom 11:29). Concerning the Old Testament prophet, an order of development is to be observed. He was first styled The man of God; later he was known as The Seer; and finally he was identified as The Prophet. The order of development is easily traced. The man of God could, on the basis of the unvarying principle that the pure in heart see God, see, and therefore became known as the seer. For those who have spiritual sight, it is but a short step to the ability to declare both by foretelling and by forthtelling.
In this work, under Bibliology and in the section devoted to Canonicity, it has been pointed out that certain responsibilities on the part of Jewish authorities with respect to the Scriptures were assigned. The responsibility of the people is declared in Deuteronomy 4:2, “Ye shall not add unto the word which I command you, neither shall ye diminish ought from it, that ye may keep the commandments of the LORD your God which I command you.” The instruction to the king upon the throne—though no king would rule in Israel for five hundred years to come—was disclosed in Deuteronomy 17:18, 19, “And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book out of that which is before the priests the Levites: and it shall be with him, and he shall read therein all the days of his life: that he may learn to fear the LORD his God, to keep all the words of this law and these statutes, to do them.” The judges interpreted the law contained in the Scriptures; but should a matter arise which the judges could not determine, it was referred to the priests who served as a supreme court, and the offender who would not abide by the ruling of the priests was put to death. This important provision is recorded in Deuteronomy 17:8–10, “If there arise a matter too hard for thee in judgment, between blood and blood, between plea and plea, and between stroke and stroke, being matters of controversy within thy gates: then shalt thou arise, and get thee up into the place which the LORD thy God shall choose; and thou shalt come unto the priests the Levites, and unto the judge that shall be in those days, and enquire; and they shall shew thee the sentence of judgment: and thou shalt do according to the sentence, which they of that place which the LORD shall choose shew thee; and thou shalt observe to do according to all that they inform thee.” To the Levites was given the custody of the Scriptures. It is written, “Take this book of the law, and put it in the side of the ark of the covenant of the LORD your God, that it may be there for a witness against thee” (Deut 31:26). But to the prophet was given the high responsibility of receiving and delivering the Word of God. The commission of the prophet to speak for God and the requirement of the people to hear is set forth in the midst of Israel’s constituted law. No doubt, the passage, as many another, has its final fulfillment in the prophetic ministry of Christ. Christ is the final Prophet of all prophets; the final Priest of all priests; and the final King of all kings. This instruction is an immediate authorization of the prophets who under God were to succeed Moses. The passage reads: “The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken…. I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him. And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him” (Deut 18:15, 18, 19). The true prophet’s message had to be received and heeded by the whole house of Israel from the king on the throne to the least in the kingdom. Of these messages, however, only such portions as the Spirit of God determined became canonical. The true prophet attested his own message and demonstrated its authority by supernatural evidence. This did not preclude one prophet attesting the message another prophet had received and delivered with authority. Such corroboration is observable, especially in regard to writings which have their place in the New Testament Canon.
On the other hand, the New Testament prophets—aside from the specific writing of the New Testament—are appointed more to a ministry of forthtelling than to the ministry of foretelling. The prophetic word is completed in the Bible with the record of all that will be to the end of God’s program. There is therefore no further need of the prophet who foretells. The general classification of the New Testament ministries is found in Ephesians 4:12, where it is written concerning the ascended Lord: “For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ.” The Apostle, whose right to the title depended upon his immediate relation to Christ while Christ was here in the world, is not, naturally, continued beyond the first generation of the Church on earth. The Evangelist is the pioneer missionary, rather than the modern revivalist who bears the name, and who has little recognition in the New Testament. The Pastor and Teacher—apparently two activities on the part of one person—ministers to the edification of the saints in their work of the ministry. The New Testament Prophet’s service is well defined in one passage: “But he that prophesieth speaketh unto men to edification, and exhortation, and comfort” (1 Cor 14:3). Other Scriptures are of equal significance. Writing of the revelation of the mystery, the Apostle declares: “Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit” (Eph 3:5). Similarly, the benefaction of gifted men to the Church is again cited by the same Apostle in 1 Corinthians 12:10, where prophecy is treated as one of the gifts to be exercised: “To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues.” In like manner verses 28, 29 are revealing: “And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues. Are all apostles? are all prophets? are all workers of miracles?” The Church is being builded upon the Apostles and New Testament Prophets—not the Old Testament Prophets (Eph 2:19, 20).
All that enters into the peculiar ministry of the prophet—both Old Testament and New Testament—, serves only to clarify the important truth that Christ is a Prophet, and as such is supreme and final in that office. He fulfills all that ever entered into the divine conception peculiar to the prophet. The earliest and most important anticipation of Christ’s prophetic ministry, as noted above, is recorded in Deuteronomy 18:15, 18, 19. This preview is distinguished by the fact that it is several times quoted in the New Testament (cf. Acts 3:22, 23; 7:37). It is asserted in this Scripture that the anticipated prophet would speak only the words divinely given Him. Every statement by Christ which asserts that His message was given Him by His Father (cf. John 7:16; 8:28; 12:49, 50; 14:10, 24; 17:8) is a confirmation of the truth that He is that Prophet. This great prediction in Deuteronomy 18:15–19, carries a secondary meaning applicable to all Old Testament prophets who spoke for God. The exceedingly pragmatic test as to the true and false prophet is set forth in verses 21, 22; “And if thou say in thine heart, How shall we know the word which the LORD hath not spoken? When a prophet speaketh in the name of the LORD, if the thing follow not, nor come to pass, that is the thing which the LORD hath not spoken, but the prophet hath spoken it presumptuously: thou shall not be afraid of him.” The deeper significance of this test is that Christ, being a true Prophet, every word He has spoken will assuredly come to pass.
It is also indicative that Christ applied the title of Prophet to Himself. Speaking thus He said, “A prophet is not without honour, save in his own country, and in his own house” (Matt 13:57). Likewise, “Nevertheless I must walk to day, and to morrow, and the day following: for it cannot be that a prophet perish out of Jerusalem” (Luke 13:33). It should be observed, also, that Christ was recognized by others as being a Prophet. “Then those men, when they had seen the miracle that Jesus did, said, This is of a truth that prophet that should come into the world” (John 6:14). From this it may be seen that an Old Testament prophet is identified by mighty works. In this feature Christ surpassed all others, as He surpassed in the added qualifications of Teacher and Predictor.
The whole prophetic ministry of Christ may be divided into three time periods, which are:
a. The Preincarnate Ministry
As Logos, the Second Person has always been the self-revelation of God. This specific method of manifestation is perhaps best set forth in John 1:18: “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.” Whenever truth about the Person of God or His message is to be disclosed—whether it be by the Angel of Jehovah, or the Incarnate Son—, the Second Person as Logos is the One who reveals.
b. The Incarnate Ministry
Quite apart from His teachings, the Logos was God manifest in the flesh.
(1) Six features of Christ's incarnate ministry.
Of Christ the Scriptures declare: “And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory” (1 Tim 3:16). These six great assertions are divinely distinguished subdivisions of the entire scope of the incarnate manifestation.
(a) "God was manifest in the flesh."
In the Person of Christ the Logos, the incomprehensible actuality of God has been translated into terms which the human creature may comprehend. His Presence among men was the Presence of God. Whatever He did was an act of God and should be recognized as such. It was God who took little children in His arms and blessed them, that healed the sick, that raised the dead, and through death reconciled the world unto Himself. Of this truth Christ thus spoke: “Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise” (John 5:19). Moreover, what Christ said was none other than the words of God. He asserted that He not only did the will of His Father, but the words He spoke were the words of God. It is written: “It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life” (John 6:63). Not only has the Kingdom of God drawn nigh to men by the incarnation (Luke 10:9), but God Himself has drawn nigh. As men are estimated and known by their words and deeds, so God may be estimated and known—so far as human capacity, enabled by the Spirit, may serve—by the words and deeds of Christ.
(b) "Justified in the Spirit."
This declaration indicates that all that Christ undertook was wrought in that perfection which justified it—both in heaven and on earth—being achieved through the eternal Spirit. He was led of the Spirit (Luke 4:1), He wrought in the power of the Spirit (Matt 12:28), and in His death He offered Himself to God by the eternal Spirit (Heb 9:14). It is significant, in this connection, that to Him the Spirit was given without measure (John 3:34).
(c) "Seen of angels."
In this expression, it is indicated that in His incarnate life on earth the whole of the angelic hosts were concerned.
From their viewpoint having known Him from the time of their creation as their Creator and the Object of their ceaseless adoration, His descent from realms of infinite glory to the dark sphere and confines of human existence was the occasion of the deepest interest to the angels.
(d) "Preached unto the Gentiles."
Beyond the range of all former covenants, Christ became the way of salvation to every member of the race. The assertion is not restricted to an elect few. The term “the Gentiles” could not be more inclusive. The importance of this movement from the confines of an elect nation—to whom He had bound Himself by immutable testaments—to a redemption as limitless as the human race, cannot be estimated.
(e) "Believed on in the world."
While Christ was here in the world a very few sustained this truth regarding Him, but they were the beginning of an unnumbered host from every kindred, tribe, and nation who have believed to the saving of their souls. What that means in heavenly realms cannot be known in this world.
(f) "Received up into glory."
Christ removed His abode from this cosmos world and ascended into heaven where His redeeming work was accepted by His Father who had sent Him into the cosmos world. His reception into glory was a public acknowledgment of the work He had accomplished.
Though late in point of time, or with reference to its beginning, the prophetic ministry of Christ was attested on the Mount of Transfiguration, by a voice from heaven, as was His priestly office at His baptism, and as His kingly office will be attested when He comes again (Ps 2:7). It is of special import that in each of the three reports of the transfiguration the voice not only declares “This is my beloved Son, in whom I am well pleased,” but adds the words—indicative of the prophetic office—”hear ye him,” or “hear him.”
(2) Christ forthtelling and foretelling.
In the most integral sense, Christ fulfilled the prophetic ministry of forthtelling and foretelling.
(a) Christ Forthtelling.
As to Christ’s preaching and teaching, a vast amount was delivered in three and a half years to those who heard Him. Only the merest fragment of this ministry has been preserved in the Gospels. However, under the guidance of the Spirit, precisely that is preserved which is needed for a permanent representation of the message which He gave. Here the claim of Rome to the possession of truth from Christ not contained in the Gospels is proven to be spurious; for no item of truth not found in the Gospels has been demonstrated to be of equal importance with the body of truth found in the Bible. An analysis of all that fell from the lips of Christ belongs to another line of theological discipline. Suffice to say that, above and beyond the many brief conversations or averments of truth which are recorded—such as John, Chapters 5 to 9, which portion is so strongly apologetical in its nature—there are three major discourses, and these should be attended most faithfully by all who would know the surpassing import of Christ’s prophetic ministry.
Matthew 5:1 to 7:29.
This discourse, identified as The Sermon on the Mount, was delivered by Christ in His early ministry and at a time in that ministry when He was offering Himself to Israel as their anticipated Messiah. This discourse was given at the time when it was being proclaimed that “the kingdom of heaven is at hand,” and when Christ was sending forth His disciples with explicit instructions that they were not to go to the Gentiles or to the Samaritans, but only to the lost sheep of the house of Israel (Matt 10:5–7). The most casual reader must be impressed with the change in these directions as later directions are declared by Him (cf. Matt 13:38; 28:19; Acts 1:8). This discourse presents the King’s own pronouncement as to the terms of admission into the yet future earthly kingdom and prescribes the required manner of life in that kingdom. That the yet future earthly kingdom, which is covenanted to Israel, was first offered to them, then rejected by them, and on that ground postponed until the second advent will be more fully examined under Eschatology. The offer of the kingdom and its rejection by Israel, which was signified by the crucifixion of the King, was God’s predetermined (Acts 2:23) way of accomplishing the sacrifice of His Lamb, and in no sense a jeopardizing of the redemptive purpose which has been in view from all eternity (Rev 13:8). Nevertheless, by the crucifixion, not only was the redemption wrought out, but the sin of rejecting the King, which was latent in the hearts of men, became a concrete, overt act, and, therefore, subject to judgment as such. A reigning monarch with a rule over all the earth is the assured prediction in connection with His second advent. However, if the setting up of the kingdom was by divine intention postponed until the return of the King, the application of that which this discourse enjoins is deferred until the kingdom is established on the earth. The Sermon on the Mount is characterized—among other features—by the absence of those elements, which are distinctly Christian—redemption by the blood of Christ, faith, regeneration, deliverance from judgment, the Person and work of the Holy Spirit. The absence of these vital elements cannot but arrest the attention of those who are awake to, and jealous for, the faith once delivered to the saints. Nevertheless, this great discourse presents, as divinely intended, the future kingdom relationships with the perfection which characterizes all Scripture.
Matthew 24:1 to 25:46.
The Olivet Discourse, delivered by Christ on the Mount of Olives but a very few hours before His death, concerns Israel primarily and assumes the form of a farewell message to that nation. Like the Sermon on the Mount, this discourse is partially recorded by both Mark and Luke, and its extended record is found in Matthew’s Gospel. The dominant themes in this discourse are The Great Tribulation and Israel’s warnings concerning it (Matt 24:8 to 28 ); the glorious appearing of Messiah in relation to Israel (24:29 to 25:30 ); exhortations to “watch” (24:36 to 25:13 ); judgments upon Israel (24:45 to 25:30 ); judgments upon the nations because of their treatment of Israel (25:31 to 46). No reference is made in this discourse to the Church—her beginning, her course, her ministries, her departure from the cosmos world. Similarly, no reference is made to salvation by grace or the security of those thus saved (cf. 24:50, 51; 25:30). In like manner, no reference is made to the Person and work of the Holy Spirit.
John 13:1 to 17:26.
These sublime teachings, not intimated in the synoptic Gospels, are identified as The Upper Room Discourse, and usually include the High Priestly Prayer. It is spoken to the eleven after the dismissal of Judas, and they are no longer reckoned to be Jews under the Law (cf. 15:25), but are those who are “clean” through the Word spoken unto them (cf. 13:10; 15:3). As to its application, the message is dated by Christ beyond His death, beyond His resurrection, beyond His ascension, and beyond the Day of Pentecost. The discourse embodies, in germ form, every essential of that system of doctrine which is distinctively Christian. Being addressed to Christians, it does not present truth which is peculiar to Israel, and being addressed to those who are saved, it does not present any feature of salvation by grace which is through the death and resurrection of Christ, which truth is implied. This portion is like a seed plot in which all is found that is later developed in the epistles of the New Testament. It serves as Christ’s farewell address to believers—those whom the Father has given Him out of the cosmos world (17:6 ).
When these three major discourses are diligently compared it is discovered that they present the widest differences as to objectives, subjects, and terminology. The recognition of these variations is, naturally, the inception of the discernment of much vital doctrine. However, the same discriminating study should be given to every word which Christ in His forthtelling prophetic ministry has declared.
(b) Christ's Foretelling.
In this field of truth, Christ excelled all other prophets that ever have spoken. It cannot but stimulate awe and wonder when specific attention is given to the character and extent of Christ’s predictive ministry. With reference to His own message He stated that the Holy Spirit would not only bring His words to their remembrance, but that He would show them things to come (John 14:26; 16:13). The foretelling ministry of Christ included the immediate future actions of individuals; His own death, resurrection, and ascension; the advent of the Spirit; the work of the Spirit in this age; the fact and character of the new age; the Church; the removal of the Church from the world; His second coming, preceded by The Great Tribulation; the presence of the abomination of desolation spoken of by Daniel the prophet; the judgments of Israel and her kingdom glory; the judgment of the nations and their destiny; and the future state of both the saved and the unsaved.
(c) The Ministry from Heaven.
In this classification may be included the forty-day post-resurrection predictions and teachings of Christ. In this He spoke primarily of the kingdom of God (Acts 1:3) and, evidently, of its future aspects; so, also, of Israel’s “times and seasons” which the Father has kept in His own power (Acts 1:7). He then anticipated the world-wide proclamation of the gospel (Acts 1:8). From heaven He spoke to the seven churches which were in Asia (Rev., Chapters 2 and 3), which portion of Scripture bears a prophetic forecast of the course of church history throughout this age. Much of direct utterance from the glorified Christ is recorded in the Revelation, which book closes with His words of assurance, “Surely I come quickly.” There is a sense, also, in which Christ as Prophet is forthtelling throughout all this age in and through His messengers. This is implied in Acts 1:1, where His earthly proclamation is seen to be but the beginning of that which is now in progress. He, too, is speaking through the Holy Spirit, for it is to His voice that the Spirit listens with a view to reproducing the same (John 16:12, 13).
2. Priest.
No fact concerning Christ is more established than that of His Priesthood. It is seen in various Old Testament types, and is the essential truth set forth in the Epistle to the Hebrews. The Messiah, it is declared, is to be a Priest after the order of Melchizedec (Ps 110:4). Aside from this specific declaration, Israel could have had no recognition of a priesthood which did not come by Levi and the Aaronic line. Public consecration at the age of thirty was prescribed by the Law of Moses (Num 4:3) and the precise manner in which it was to be accomplished was indicated (Num 8:7ff). By His consecration, Christ fulfilled all righteousness and, as on the Mount of Transfiguration when His prophetic office was attested and as it will be when He takes the Davidic Throne that His kingly office will be attested, so at His baptism His priestly office was attested by the voice from heaven. Added confirmation was given His priestly consecration by the descent of the Spirit, in the appearance of a dove, upon Him, and by the recognition of John, “Behold, the Lamb of God, that taketh away the sin of the world!” (John 1:29). But Christ was of the tribe of Judah, and no High Priest would be willing to consecrate as priest one from any other tribe than Levi. The mission of John the Baptist was twofold: He was to make ready a people prepared for the Lord (Luke 1:17), and to manifest the Messiah. Of this he said: “But that he (Christ) should be made manifest to Israel, therefore am I come baptizing with water” (John 1:31). John identified the Messiah by pointing to Him as the “Lamb of God, that taketh away the sin of the world” (John 1:29), and by inducting Him into His public ministry by baptism. It is significant that slight question was raised relative to John’s baptizing of the people, or of his baptism of Christ. Objection would have been raised had it been outside the demands of the Mosaic system. It is certain that Christ is a Priest and as such He must be consecrated. John was the son of a priest and himself eligible to consecration. That John served in a specific way in the baptism of Christ is most evident. The baptism of Christ by John is to be distinguished from “John’s baptism.” The latter was unto repentance and remission of sin, that which was wholly foreign to Christ. The former was a compliance with prescribed ritual, and therefore a fulfilling of the Law.
It is obvious that the Melchizedec-priesthood expectation was free from all tribal issues. Christ is a priest after the order of Melchizedec (Heb 7:11). In but one respect did He conform as antitype to the Aaronic pattern, namely, He made an offering unto God. It is true that the offering was Himself, and thus He became both the sacrificer and the sacrifice. He was both the officiating Priest—after the pattern of Aaron—and the Sacrificed Lamb. He “offered himself without spot to God” (Eph 5:2; Titus 2:14; Heb 9:14; 10:12). In one notable feature, Christ did not follow the Aaronic pattern. Of Aaron, as of all subsequent High Priests, it was required on the Day of Atonement that he offer a sacrifice for his own sins (cf. Lev 16:6; Heb 9:7). That Christ offered Himself to God does not contradict the added truth that He was offered by the Father (John 3:16; Rom 8:32; 2 Cor 9:15; Isa 53:10), or that He was offered by the eternal Spirit (Heb 9:14).
In respect to the Melchizedec priesthood, Christ followed that pattern in three particulars:
a. In His Person.
Whatever may be the identification of Melchizedec—whether he be a Gentile priest to whom typical significance is accorded, or whether he be recognized as one of the theophanies of the Old Testament—, it still remains true that the type is declared to be a King-Priest, which type finds its antitype only in the Lord Jesus Christ—the final Priest of the most high God, and the King of Peace. So marked is this twofold distinction, that it is said of those who are in Him that they are a “kingdom of priests,” or, more distinctly, kings and priests (Rev 5:10). By this designation, the closest possible union to Christ and partnership with Him is asserted. It is by this designation, also, that the Church will be identified in all ages to come. Of Israel it may be said that she had a priesthood; but of the Church it may be said that she is a priesthood, and that she is appointed to reign with Christ (Rev 20:4, 6). Similarly, as there was an High Priest over Israel’s priesthood, so, in like manner, Christ is High Priest over the Church. He is Priest over those who are themselves priests. It is said, “Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession. For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need” (Heb 4:14–16). A summarization of the doctrine of priesthood is given by Dr. C. I. Scofield thus: “(1) Until the law was given, the head of each family was the family priest (Gen 8:20; 26:25; 31:54). (2) When the law was proposed, the promise to perfect obedience was that Israel should be unto God ‘a kingdom of priests’ (Exod 19:6); but Israel violated the law, and God shut up the priestly office to the Aaronic family, appointing the tribe of Levi to minister to them, thus constituting the typical priesthood (Exod 28:1). (3) In the dispensation of grace, all believers are unconditionally constituted a ‘kingdom of priests’ (1 Pet 2:9; Rev 1:6), the distinction which Israel failed to achieve by works. The priesthood of the believer is, therefore, a birthright; just as every descendant of Aaron was born to the priesthood (Heb 5:1). (4) The chief privilege of a priest is access to God. Under law the high priest only could enter ‘the holiest of all,’ and that but once a year (Heb 9:7). But when Christ died, the veil, type of Christ’s human body (Heb 10:20), was rent, so that now the believer-priests, equally with Christ the High Priest, have access to God in the holiest (Heb 10:19–22). The High Priest is corporeally there (4:14–16; Heb 9:24; 10:19–22). (5) In the exercise of his office the New Testament believer-priest is (1) a sacrificer who offers a threefold sacrifice: (a) his own living body (Rom 12:1; Phil 2:17; 2 Tim 4:6; 1 John 3:16; Jas 1:27); (b) praise to God, ‘the fruit of the lips that make mention of His name’ (R.V.), to be offered ‘continually’ (Heb 13:15; Exod 25:22; ‘I will commune with thee from above the mercy seat’); (c) his substance (Heb 13:16; Rom 12:13; Gal 6:6; 3 John 5–8; Heb 13:2; Gal 6:10; Titus 3:14). (2) The N.T. priest is also an intercessor (1 Tim 2:1; Col 4:12)” (The Scofield Reference Bible, note under 1 Pet 2:9, p. 1313). The essential truth remains that, in every conceivable particular, Christ in His Person is a King-Priest, and that believers, though constituted kings and priests unto God, are such by virtue of their union with Him.
b. As to appointment.
The Priesthood of Christ is not self-assumed, but is rather the appointment of His Father. It is written: “So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to day have I begotten thee. As he saith also in another place, Thou art a priest for ever after the order of Melchisedec…. Called of God an high priest after the order of Melchisedec” (Heb 5:5, 6, 10). Thus, also, it is written of Christ in heaven: “Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec” (Heb 6:20).
c. As to duration.
In contrast to the crisis ministry of Christ as Priest, after the Aaronic pattern, it is declared of His priesthood which was after the Melchisedec order that it is eternal, and is sealed as such by the oath of Jehovah. This is the assertion of both Testaments: “The LORD hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek” (Ps 110:4); “And inasmuch as not without an oath he was made priest: (For those priests were made without an oath; but this with an oath by him that said unto him, The Lord sware and will not repent, Thou art a priest for ever after the order of Melchisedec:) By so much was Jesus made a surety of a better testament. And they truly were many priests, because they were not suffered to continue by reason of death: but this man, because he continueth ever, hath an unchangeable priesthood. Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. For, such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens; who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people’s: for this he did once, when he offered up himself. For the law maketh men high priests which have infirmity; but the word of the oath, which was since the law, maketh the Son, who is consecrated for evermore” (Heb 7:20–28). Thus it is seen that, as to its duration and its unchanging value, Christ’s priesthood follows that of Melchizedek who was the God-designed type of Christ’s priesthood—being King of Peace, without recorded father or mother, and without recorded beginning or ending of days. The inspired record declares: “For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him; to whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace; without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually” (Heb 7:1–3).
3. King.
A partial recognition of Christ’s office as King has been included above. A greater body of Scripture relates Him to the Davidic throne, and asserts that He will yet reign on that throne forever. An extended treatment of the doctrine of Christ’s Kingship is deferred at this point to be resumed under Eschatology. Citation, however, of two passages, which record the divine purpose in His birth respecting the throne of David, follows: “For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this” (Isa 9; 6, 7); “And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: and he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end” (Luke 1:31–33). The extent of Christ’s Kingship is seen in His birth—”born King of the Jews” (Matt 2:2); as rightful Heir to David’s throne, and so recognized by the people (John 12:13); He claimed to be a king (Matt 27:11); He died under that accusation (Matt 27:37); and He comes again as “King of kings, and Lord of lords” (Rev 19:16).
Dallas, Texas
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