Christ's Three-Fold Office in Zechariah 1:7-17

The catechism of Baptist pastor Benjamin Keach (1640-1704) teaches us that Christ holds a three-fold office. 

Q. 27. What offices does Christ execute as our Redeemer?
A. Christ, as our Redeemer, executes the offices of a prophet, of a priest, and of a king, both in His estate of humiliation and exaltation.

We see these three offices on display in the first of Zechariah’s “night visions.”

“I saw at night, and behold, a man was riding on a red horse, and he was standing among the myrtle trees which were in the ravine, with red, sorrel and white horses behind him. Then I said, ‘My lord, what are these?’ And the angel who was speaking with me said to me, ‘I will show you what these are.’ And the man who was standing among the myrtle trees answered and said, ‘These are those whom the LORD has sent to patrol the earth.’ So they answered the angel of the LORD who was standing among the myrtle trees and said, ‘We have patrolled the earth, and behold, all the earth is peaceful and quiet’” (Zechariah 1:8-11). 

Zechariah sees “a man” who is also “the angel of the LORD.” In the Old Testament, the “angel of the LORD” speaks as the LORD, and those who encounter him declare that they have seen the LORD (Genesis 16:10,13; 22:11-12,15-18; 31:11-13; 48:15-16; Exodus 3:2,6; Judges 6:22; 13:21-22). It has traditionally been taught that this “angel of the LORD” is a pre-incarnate appearing of God the Son. In His incarnation it will be said of Him that He is the “image of the invisible God” (Colossians 1:13; see also John 1:14; 14:9; Hebrews 1:3). Further, He “explains” the Father to us (John 1:18; see also John 3:34; 8:28,38). The Son is eternally divine, and is not a creature – He is, in other words, not an “angel” in the sense of the created heavenly beings that also have that name. The title “angel” means “messenger.” The Son reveals the nature and will of the Father to us in His very Person. When Zechariah sees this “angel of the LORD,” the prophet is seeing the Son. Further, the three-fold office of Christ is imaged in this vision, as well.

First, we see Christ as King. The angelic horsemen sent on patrol throughout the earth report to Him Who commands the heavenly armies of God (Matthew 13:41; 16:27; 24:31; 25:31; Mark 8:38; 13:27; Luke 9:26; 2 Thessalonians 1:7; Jude 14-15; Revelation 19:11-16).

Q. 30. How does Christ execute the office of a king?
A. Christ executes the office of a king, in subduing us to Himself, in ruling and defending us, and in restraining and conquering all His and our enemies. 

After receiving the report of the angelic patrols, the “angel of the LORD” speaks to the “LORD of hosts” on behalf of the covenant people. 

“Then the angel of the Lord said, ‘O LORD of hosts, how long will You have no compassion for Jerusalem and the cities of Judah, with which You have been indignant these seventy years?’” (Zechariah 1:12).

Not only is Christ a King, but He is our Priest, interceding on behalf of His people before the Father (Romans 8:34; Hebrews 7:25). All that we need is given from the Father through our Mediator (1 Timothy 2:5), the Son, by the indwelling power of the Holy Spirit.

Q. 29. How does Christ execute the office of a priest?
A. Christ executes the office of a priest, in His once offering up of Himself, a sacrifice to satisfy divine justice, and reconcile us to God, and in making continual intercession for us.

The “angel of the LORD” then receives a message of grace and comfort from the “LORD of hosts.”

“The LORD answered the angel who was speaking with me with gracious words, comforting words. So the angel who was speaking with me said to me, ‘Proclaim, saying, “Thus says the Lord of hosts, ‘I am exceedingly jealous for Jerusalem and Zion. But I am very angry with the nations who are at ease; for while I was only a little angry, they furthered the disaster.’ Therefore thus says the Lord, ‘I will return to Jerusalem with compassion; My house will be built in it,’ declares the Lord of hosts, ‘and a measuring line will be stretched over Jerusalem.’” Again, proclaim, saying, “Thus says the Lord of hosts, ‘My cities will again overflow with prosperity, and the Lord will again comfort Zion and again choose Jerusalem’”’” (Zechariah 1:13-17). 

He is King, and Priest, but He has also given us the final, all-sufficient revelation of God to us through the Spirit-inspired apostolic authors of the New Testament (Hebrews 1:1). He is our Prophet. 

Q. 28. How does Christ execute the office of a prophet?
A. Christ executes the office of a prophet, in revealing to us, by this Word and Spirit, the will of God for our salvation. 

In February of 519 B.C., a prophet from the priestly family of Israel had visions one night. In the first vision he saw a darkness deeper than the surrounding night (the Hebrew word here translated “ravine” usually refers to the depths of the sea). God’s people were in difficult straits at this time, discouraged and overwhelmed. In this darkness, though, the prophet saw One Who is Immanuel, God-with-us. This One is the King Who will command all the powers of heaven and earth to the ultimate good of His people in His perfect timing. This One is the Priest Who intercedes day and night for those who have found salvation through faith in Him alone. This One is the Prophet Who has given us the gracious, comforting Word that is so sufficient no further Word need be given.

This is our Lord Jesus.

“This office of mediator between God and humanity is appropriate for Christ alone, Who is the prophet, priest, and king of the church of God. This office may not be transferred from Him to anyone else, either in whole or in part. The number and character of these offices is essential. Because we are ignorant, we need His prophetic office. Because we are alienated from God and imperfect in the best of our service, we need His priestly office to reconcile us and present us to God as acceptable. Because we are hostile and utterly unable to return to God, and so that we can be rescued and made secure from our spiritual enemies, we need His kingly office to convince, subdue, draw, sustain, deliver, and preserve us for His heavenly kingdom” (The 1689 Baptist Confession of Faith in Modern English, 8.9-10).

All Power

In the last few years, as I’ve grown in appreciation for biblical theology, I’ve delighted in spending time in Bible studies showing people themes that span the Book cover-to-cover. A few months ago I was teaching through Revelation 21-22, and a sister asked about a number in Revelation. I am of the conviction (based on the verb σημαίνω – the verb form of the noun “sign” - in 1:1, along with the genre of the book) that everything is symbolic in the Revelation, even the numbers. Her question started that group on a different study.

We recently looked at the number 10. It excited me, so I thought I’d share it with you.

On the first page of the Book, we find the number 10. Okay, you have to count to see it, but it’s there. The most profound thing that happens on the first page is that God speaks and the result is everything that is not God: creation. Yes, “in six days the Lord made the heavens and the earth, the sea and all that is in them” (Exodus 20:11; 31:17), but He spoke 10 times in the act of creating all things.

“…God said…” (1:3,6,9,11,14,20,24,26,28,29).

This speech of God is Personal. It is the eternal Word of God, Who is God the Son. By Him, in this ten-fold speaking, all things were created (John 1:1-3; 1 Corinthians 8:6; Colossians 1:16,17; Hebrews 1:1-3). This is power.

In the creation of a covenant people, He also spoke 10 words (Exodus 20:1-17//Deuteronomy 5:6-21). This is authority.

The number 10 shows up a lot when God shows His power on behalf of His people for His ultimate glory.

10 nations promised to be erased in judgment from the Promised Land (Genesis 15:19-21).

10 plagues to humble mighty Egypt for the display of God’s power before the nations.

The tithe itself shows God’s authority and power. The 10% wasn’t what alone belonged to God; it all belonged to Him, for the worshiper would have nothing if it weren’t for God’s gracious provision. The 10% was a confession that God owned it all.[1]

Solomon, in building a Temple to give God glory, incorporates the number 10 into the furniture. What was single in the Tabernacle is 10 and 10² in the Temple. Solomon’s Temple had “ten basins,” “ten golden lampstands,” “ten tables,” and “one hundred golden bowls” (2 Chronicles 4:6-8).

If the number 10 shows God’s power and authority in the world, then we should expect the adversary to counterfeit the number 10 in futile opposition to that governing. And we do.

Israel rebels 10 times against the Lord in the wilderness after the Exodus (Numbers 14:22).

In Daniel 7, the prophet sees a vision of four beasts (empires).^[2] The fourth beast has “ten horns” 7:7,20,24), which are “ten kings” (7:24) in this particular empire.^[3] This 10 is counterfeit, in opposition to the true King (7:25).

This number of rebellion is woven into the Revelation.

• “…another sign appeared in heaven: and behold, a great red dragon having seven heads and ten horns, and on his heads were seven diadems” (12:3).

• “…I saw a beast coming up out of the sea, having ten horns and seven heads, and on his horns were ten diadems, and on his heads were blasphemous names” (13:1).

• “…I saw a woman sitting on a scarlet beast, full of blasphemous names, having seven heads and ten horns…” (17:3).

• “…the angel said to me, ‘Why do you wonder? I will tell you the mystery of the woman and of the beast that carries her, which has the seven heads and the ten horns’” (17:7).

• “The ten horns which you saw are ten kings who have not yet received a kingdom, but they receive authority as kings with the beast for one hour…the ten horns which you saw, and the beast, these will hate the harlot and will make her desolate and naked, and will eat her flesh and will burn her up with fire” (17:12,16).

We see a significant number involving 10³: 144,000 being 12²x10³. 12 represents the fullness of God’s covenant people (from the 12 tribes of Israel to the 12 apostles of Christ), and this use of 10 meaning a large number; 144,000, then, showing us the full number of God’s people from all time.

In the rest of the Bible, the number 1,000 is used to portray largeness, whether a long period of time (Deuteronomy 7:9; 1 Chronicles 16:15; Psalm 84:10; 90:4; 105:8; Ecclesiastes 6:6), a large number of people (Judges 15:16; 1 Samuel 18:13; 1 Kings 11:3; Isaiah 60:22), or “the cattle on a thousand hills” (Psalm 50:10).

The most-discussed 10³ is the millennium of Revelation 20:1-10 (specifically, vss. 2-7). Interpreters search the Bible looking for a use of the number 1,000 that is relevant to the context of Revelation 20:2-7, and come short with anything convincing (in my estimation). When we look at the number 10, however, and its use throughout the Bible to describe authority, I think we arrive at the right self-interpreting key from Scripture (the best interpretation is when we let Scripture interpret itself).

If, in Daniel and in the Revelation, the “10 horns” represent earthly power wielded by the “beast,” the 10³ reminds us that Jesus’ authority is exponentially greater. And we need this reminder. The millennium (10³) is about the heavenly reign of saints with Christ over all (vss. 4,6):

• “Jesus came up and spoke to them, saying, ‘All authority has been given to Me in heaven and on earth’” (Matthew 28:18).

• “He must reign until He has put all His enemies under His feet” (1 Corinthians 15:25).

• “…the Father of glory…raised [Christ] from the dead and seated Him at His right hand in the heavenly places, far above all rule and authority and power and dominion, and every name that is named, not only in this age but also in the one to come” (Ephesians 1:17-21).

Worldly powers may say boastful words, display their might, and oppress the people of God, but Christ is actually in power over all of them; His power is conclusive, ultimate, and final.

May we rest in this, Church.

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[1] This tithe is seen in Revelation 11:13. The city that should have belonged 100% to God had become “Sodom,” a city enslaved to the devil – the place where Jesus was crucified (11:8). God took a tithe as a reminder.

[2] Assyria, Babylon, Mede-Persian, and Rome.

[3] The “ten” of the last kingdom is also seen in the toes of the statue in Daniel 2:40-43. I interpret these ten to be the Roman emperors between the founding of the Roman Empire and the destruction of Jerusalem. The ten horns/Roman emperors: Augustus, Tiberius, Caligula, Claudius, Nero (the “beast from the sea”), Galba, Otho, Vitellius, Vespasian, Titus (the one who destroyed Jerusalem).

In-Office

“O come, let us adore Him,
O come, let us adore Him,
O come, let us adore Him,
Christ the Lord.”

John Wade (1743), translated from Latin to English by Frederick Oakeley (1841)

We are coming to the end of the first week of Advent. The Church is singing her seasonal songs celebrating the incarnation of the Son of God. As we invite one another to “adore…Christ the Lord,” we would do well to love Him with our minds as well as with our hearts. Let’s consider the title “Christ.”

It’s not Jesus’ last name. It’s His title. It means “anointed,” and starts in the Old Testament with the word we transliterate “Messiah” (מָשִׁיחַ in the Hebrew). “Christ” (an English word transliterated from the Greek Χριστός) and “Messiah” both mean “anointed.”

When we first encounter the word “Messiah” in the Bible, it is referring to the priests of old covenant Israel (Leviticus 4:3,5,16; 6:22). The priests represented a covenant people in their sins before a holy God, offering sacrifices and facilitating the offering of sacrifices so that the people could be before the LORD. The priests were to “make a distinction between the holy and the profane, and between the unclean and the clean, and so as to teach the sons of Israel all the statutes which the Lord has spoken to them through Moses” (Leviticus 10:10,11; see also Deuteronomy 24:8; 33:10; 2 Chronicles 17:9; 30:22; Nehemiah 8:2; Malachi 2:7). They, in a way similar to the prophets, represented the God of truth to the covenant people (who, if God did not reveal truth to them, would be just as blind to it as the unbelieving nations). The priests, though exempt from the military census, at times led the people of God into battle (as the priestly singers of 2 Chronicles 20:21, who were probably of the priestly tribe of Levite, see 1 Chronicles 6:31,32; 15:16-21; 16:4-6,41,42; 25:1-7; 2 Chronicles 7:6). We might say that the Levitical priesthood served in an embryonic form of the office of Messiah, or anointed one.

Something amazing happens at the end of the period of the Judges. A woman deep in grief over her barrenness appeals to the LORD and is given a son. After weaning the boy, Hannah brings little Samuel to the chief priest Eli and leaves him there to be raised serving the LORD. Hannah prays a prayer in 1 Samuel 2:1-10 which served as a forerunner to Mary’s own Magnificat (Luke 1:46-55). Like Mary’s prayer, Hannah’s is primarily concerned with God’s character and His saving purposes for His people (neither Mary nor Hannah emote about themselves even though God has miraculously given them both a son…it’s almost as if God is more important to them than their own personal circumstances…imagine!).

At the end of Hannah’s prayer, she is used as a prophetess to foretell of a work of God yet to come:

“Hannah prayed and said,

‘…those who contend with the Lord will be shattered;
Against them He will thunder in the heavens,
The Lord will judge the ends of the earth;
And He will give strength to His king,
And will exalt the horn of His anointed [מְשִׁיחֹֽו, from מָשִׁיחַ]’” (1 Samuel 2:1,10).

The people have yet to ask for “a king for us to judge us like all the nations,” who would “go out before us and fight our battles” (1 Samuel 8:5,20). This request, a rejection of God’s Kingship akin to idolatry (8:7,8), will be granted by the LORD in His anger (Hosea 13:11). The LORD will use the covenant people’s desire to be like all the nations to establish the office of Messiah/Christ/Anointed One, ultimately leading to the final, perfect, and forever office-Holder, Jesus of Nazareth, eternal Son of God. But none of this has happened yet. Hannah, the humble, God-seeking mother utters this Christ-prophecy before going home to eventually bear five children and disappear quietly from the narrative. Remember, “Messiah” as a descriptor has only been used of priests. Hannah, by the inspiration of the Holy Spirit, unveils a new chapter in Israel’s history: Christ the King.

Later, “…a man of God came to Eli and said to him, ‘Thus says the Lord, “…I will raise up for Myself a faithful priest who will do according to what is in My heart and in My soul; and I will build him an enduring house, and he will walk before My anointed [מְשִׁיחִי, from מָשִׁיחַ] always”’” (1 Samuel 2:27,35). Not only will God establish the office of “Christ the King,” but those who were previously described by the term “Messiah” (anointed), will submit to this new office-holder under the old covenant.

David’s name had first been revealed in the genealogies at the end of Ruth (4:17,22). In 1 Samuel, however, it doesn’t come until the young man is anointed to the office of Messiah by Samuel.

“…Samuel took the horn of oil and anointed [וַיִּמְשַׁח, from מָשַׁח] him in the midst of his brothers; and the Spirit of the Lord came mightily upon David [דָּוִד, or “beloved”] from that day forward” (1 Samuel 16:13).

Compare this with another, later anointing of the final Son of David to the office of Messiah:

“After being baptized, Jesus came up immediately from the water; and behold, the heavens were opened, and he saw the Spirit of God descending as a dove and lighting on Him, and behold, a voice out of the heavens said, ‘This is My beloved Son, in Whom I am well-pleased’” (Matthew 3:16,17).

Both passages show us the beloved of God undergoes an outward rite which represents the invisible reality of the imparting of the Holy Spirit and the instillation into the office of Messiah/Christ.

1 Samuel leads us to wrestle with several theological issues, like the LORD, Who doesn’t change (1 Samuel 15:29), change concerning Saul (1 Samuel 15:10). Or His use of evil spirits for His purposes (1 Samuel 16:14; see also Judges 9:23; 1 Samuel 18:10; 19:9; 1 Kings 22:22; Psalm 78:49). Or the question, “can believers lose their salvation and have the Holy Spirit taken away from them?”

“…the Spirit of the Lord came mightily upon David from that day forward…now the Spirit of the Lord departed from Saul” (1 Samuel 16:13,14). David, after having committed adultery with Bathsheba and having her husband Uriah the Hittite killed in battle, confessed his sin to the LORD and begged, “do not take Your Holy Spirit from me” (Psalm 51:11). When we read this and ask, “can Christians lose the Holy Spirit?” we are making a category fallacy and showing that we need to understand how we are indwelt with the Holy Spirit.

First, the category fallacy. The imparting of the Holy Spirit is that which is represented by the anointing with oil (remember that the title Messiah/Christ means “anointed”), making the office-holder the Prophet, Priest, and King of God over His covenant people. When Saul disobeyed the LORD, he was rejected from the office of Messiah/Christ. With that rejection the anointing of the office of Anointed One (Messiah/Christ) was removed from him – the Holy Spirit. Since David was the one chosen of God to hold this office, the Holy Spirit was given to him. This removing and giving of the Holy Spirit doesn’t belong to the category “The Spirit’s Indwelling of Christians.” It belongs to the category “The Office of Messiah/Christ.” In other words, 1 Samuel 16:13,14 and Psalm 51:11 don’t give us biblical data concerning the Holy Spirit and Christians, but contribute to our understanding of the title and office of Messiah/Christ. The two categories (the indwelling of the Holy Spirit and the title/office of Messiah/Christ) are connected, however.

Second, we need to remind ourselves how Christians are indwelt with the Holy Spirit. Jesus of Nazareth, the Son of God, is publicly installed to the office of Messiah/Christ (the Anointed One) at His baptism (for other verses on Jesus’ anointing, see Luke 4:18; Acts 4:27; 10:38; Hebrews 1:9). He is the One Who is the Prophet, Priest, and King to God’s covenant people. Unlike Saul, who was rejected from the office because of disobedience, and unlike David, who could not continue in the office because of his death, Jesus continues in the office of Messiah/Christ forever because of His perfect obedience and unending life. He is the final, perfect, and eternal Holder of the office of Messiah/Christ. The Holy Spirit is forever imparted to the One Whom He finally anointed to this office: Jesus.

How, then, do we receive the Holy Spirit? Believers receive the Holy Spirit by virtue of their faith-union with Christ, the One eternally anointed by the Holy Spirit. We receive the Holy Spirit because we are united to Jesus.

“Now He Who establishes us with you in Christ [Χριστὸν, from Χριστός ] and anointed [χρίσας, from χρίω] us is God, Who also sealed us and gave us the Spirit in our hearts as a pledge” (2 Corinthians 1:21,22, New American Standard Bible).

“Remember that God has established our relationship with you in the Anointed One, and He has anointed and commissioned us for this special mission. He has marked us with His seal and placed His Spirit in our hearts as a guarantee, a down payment of the things to come” (2 Corinthians 1:21,22, the Voice).

Notice, too, the Trinitarian nature of the God Who is one in these verses: God (the Father, see 1:2,3; 11:31) establishes us in the Son (Messiah/Christ/Anointed One) and gives us the indwelling Holy Spirit.

The only way we can lose the Holy Spirit is if Jesus of Nazareth, the eternal Son of God, is rejected from the office of Messiah/Christ/Anointed One. This cannot happen, for Jesus’ place as God’s Messiah/Christ/Anointed One is one of His unchanging decree.

“Why are the nations in an uproar
And the peoples devising a vain thing?
The kings of the earth take their stand
And the rulers take counsel together
Against the LORD and against His Anointed [מְשִׁיחֹֽו, from מָשִׁיחַ], saying,
‘Let us tear their fetters apart
And cast away their cords from us!’

[Proclamation of the Father]

He Who sits in the heavens laughs,
The LORD scoffs at them.
Then He will speak to them in His anger
And terrify them in His fury, saying,
‘But as for Me, I have installed My King
Upon Zion, My holy mountain.’

[Confession of the Son]

‘I will surely tell of the decree of the LORD:
He said to Me, “You are My Son,
Today I have begotten You.
Ask of Me, and I will surely give the nations as Your inheritance,
And the very ends of the earth as Your possession.
You shall break them with a rod of iron,
You shall shatter them like earthenware”’” (Psalm 2:1-9).[1]

The LORD’s Anointed (Messiah/Christ) is His “King,” decreed to be “Son” (used in a royal/sovereign sense instead of generational, as in Psalm 89:27).

God’s promise to the Messiah/Christ/Anointed One is an aspect of His covenant through David:

“Great deliverance giveth He to His king; and sheweth mercy to His anointed [לִמְשִׁיחֹו, from מָשִׁיחַ], to David, and to his seed for evermore” (Psalm 18:50, King James Version). Paul teaches us that “seed” (singular) in the Old Testament promises is a reference to “Christ” (Galatians 3:16).

Because Jesus is decreed by the Father to be Messiah/Christ/Anointed One forever, those united to the Christ by faith are eternally indwelt by God the Holy Spirit. All that we eternally and blessedly have, including the Personal Presence of God the Holy Spirit, comes to us through the mediation of Jesus of Nazareth, eternal Son of God and fully human, the perfect and final Holder of the office called Messiah/Christ/Anointed One. Praise and adore Him!

“O come, all ye faithful, joyful and triumphant,
O come ye, O come ye, to Bethlehem.
Come and behold Him, born the King of angels;

O come, let us adore Him,
O come, let us adore Him,
O come, let us adore Him,
Christ the Lord.

True God of true God, Light from Light Eternal,
Lo, He shuns not the Virgin’s womb;
Son of the Father, begotten, not created;

O come, let us adore Him,
O come, let us adore Him,
O come, let us adore Him,
Christ the Lord.

Sing, choirs of angels, sing in exultation;
O sing, all ye citizens of heaven above!
Glory to God, all glory in the highest;

O come, let us adore Him,
O come, let us adore Him,
O come, let us adore Him,
Christ the Lord.

Yea, Lord, we greet Thee, born this happy morning;
Jesus, to Thee be glory given;
Word of the Father, now in flesh appearing.

O come, let us adore Him,
O come, let us adore Him,
O come, let us adore Him,
Christ the Lord.”

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[1] My youngest daughter read this Psalm to us last night during family worship. As I pointed out to her, Psalm 1 begins and Psalm 2 ends with beatitude. “How blessed is the man who does not walk in the counsel of the wicked, nor stand in the path of sinners, nor sit in the seat of scoffers! But his delight is in the law of the Lord, and in His law he meditates day and night” (Psalm 1:1,2). “Do homage to the Son, that He not become angry, and you perish in the way, for His wrath may soon be kindled. How blessed are all who take refuge in Him!” (Psalm 2:12). These “blessed book-ends” bring these two Psalms together, I believe, as the keys to understanding the governing themes of the entire Psalter.

Sing to the King

“For the choir director. A Psalm of David.

O Lord, in Your strength the King will be glad,
And in Your salvation how greatly He will rejoice!
You have given Him His heart’s desire,
And You have not withheld the request of His lips. Selah.

For You meet Him with the blessings of good things;
You set a crown of fine gold on His head.
He asked life of You,
You gave it to Him,
Length of days forever and ever.

His glory is great through Your salvation,
Splendor and majesty You place upon Him.
For You make Him most blessed forever;
You make Him joyful with gladness in Your presence.

For the King trusts in the Lord,
And through the lovingkindness of the Most High He will not be shaken.
Your hand will find out all Your enemies;
Your right hand will find out those who hate You.
You will make them as a fiery oven in the time of Your anger;
The Lord will swallow them up in His wrath,
And fire will devour them.
Their offspring You will destroy from the earth,
And their descendants from among the sons of men.
Though they intended evil against You
And devised a plot,
They will not succeed [Psalm 2:1-3; Revelation 16:13-16].
For You will make them turn their back;
You will aim with Your bowstrings at their faces.
Be exalted, O Lord, in Your strength;
We will sing and praise Your power” (Psalm 21).

This is a song of Jesus, Who is the Christ, God’s “Anointed,” His “installed King upon Zion,” (Psalm 2:2,6), His Son.

When the Lamb breaks the first of the seven seals, we see “a white horse, and he who sat on it had a bow; and a crown was given to him, and he went out conquering and to conquer” (Revelation 6:2). Some commentators will say this is “antichrist” (a word which does not occur in Revelation, and does not occur in this context in Matthew 24:24//Mark 13:22; 1 John 2:18,22; 4:3; 2 John 7), but there is no indication that this figure is “in place of” (the Greek prefix/preposition “anti,” ἀντί, means “in the place of,” not “opposite” or “against”) the Lamb. I have considered the possibility for some time that these horsemen represent the Lamb Himself, being different pictures of His work in the judgment. After all, it is “the Revelation [singular] of Jesus Christ” (Revelation 1:1). He is clearly identified in the only other “white horse” vision of the book: “And I saw heaven opened, and behold, a white horse, and He Who sat on it is called Faithful and True, and in righteousness He judges and wages war. His eyes are a flame of fire, and on His head are many diadems; and He has a name written on Him which no one knows except Himself. He is clothed with a robe dipped in blood, and His name is called The Word of God. And the armies which are in heaven, clothed in fine linen, white and clean, were following Him on white horses. From His mouth comes a sharp sword, so that with it He may strike down the nations, and He will rule them with a rod of iron; and He treads the wine press of the fierce wrath of God, the Almighty. And on His robe and on His thigh He has a name written, ‘King of kings and Lord of lords’” (Revelation 19:11-16).

He is the bowman King of Habakkuk 3:9a, Psalm 21:12, and Revelation 6:2, and we should rejoice in His reign, which is a march toward the conquering of all His enemies.[1] “He must reign until He has put all His enemies under His feet. The last enemy that will be abolished is death” (1 Corinthians 15:25,26).

David, through the inspiration of the Holy Spirit, saw the Seed that fulfilled God’s covenant with him (1 Chronicles 17:11,12; Psalm 89:4,20-29,36; 132:11; Isaiah 9:7; Jeremiah 33:17,21,26; Ezekiel 37:24,25; Luke 1:32,33). David’s name is invoked on the first (Matthew 1:1,6,17) and last (Revelation 22:16) pages of the New Testament, and near the beginning (Romans 1:3) and end of Paul’s ministry (2 Timothy 2:8). His Son “according to the flesh,” Jesus Christ, is the King we need, the King the nations fear, the King the spiritually confused seek among men, and the King Who reigns over all things now and forever.

Our response to this Psalm must be to join in its song, lifting up our voices as the Church to “sing and praise” His “power.” He is the King. Our response to this Psalm must be obedience to Him in all He has commanded, and a passion to teach others to obey Him (Matthew 28:18-20) in love for Him (Exodus 20:6; Deuteronomy 5:10; 7:9; 11:1,22; 30:16; Joshua 22:5; Nehemiah 1:5; Psalm 119:167; Daniel 9:4; John 14:15,21,23,24; 15:10; 1 John 5:3).[2] He is the King. Our response to this Psalm should be a peaceful rest to those who sing it by faith, for no one will oppose this King when the time comes.

He is the King. His greatest act was not the pulling of the bowstring, but the saving of the elect from among His enemies – us. The sin that condemns eternally is defined by His Law (1 John 3:4). “While we were enemies we were reconciled to God through the death of His Son” and “much more, having been reconciled, we shall be saved by His life” (Romans 5:10). Lawless enemies have been reconciled to God, made right before Him by the righteousness of Another, and are now adoring citizens of His eternal Kingdom. He has gifted us in this world to grow in our faith-union with Him, using the metaphor of a conquering King absolutely unlike those of this world, giving instead of taking (Ephesians 4:7-11 quotes Psalm 68:18). Gather as the Church, marveling in this King and what He’s doing in your midst. Such amazing grace!

He is the King, and this is His Song.

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[1] “To all those for whom Christ hath obtained eternal redemption, He doth certainly and effectually apply and communicate the same, making intercession for them; uniting them to Himself by His Spirit, revealing unto them, in and by His Word, the mystery of salvation, persuading them to believe and obey, governing their hearts by His Word and Spirit, and overcoming all their enemies by His almighty power and wisdom, in such manner and ways as are most consonant to His wonderful and unsearchable dispensation; and all of free and absolute grace, without any condition foreseen in them to procure it” (1689 Baptist Confession, 8.8).

[2] Worship in Him in this truth. Read this post out loud. Take time to look up every passage and read it aloud, too. Give voice to His written Word as part of Your adoration of the King.

Thankfulness and Praise in Hebrews 1:8

“But of the Son He says, ‘Your throne, O God, is forever and ever,

And the righteous scepter is the scepter of His kingdom…’” (Hebrews 1:8).

I am thankful that the One Who came to us was God Himself.

The phrase “But of the Son” borrows the verb “he says” (λεγει, lit., “He is saying”) from 1:7 (it’s provided in our English translations).

Who is the “He” speaking? You have to go back to verse 1. It’s “God.” He is speaking (presently) concerning His Son. When God addresses His Son in 1:8, what does He call Him?

“O God.”

“God,” when addressing His Son, calls Him, “O God.”

Does this mean there are two gods? No.

“Hear, O Israel, The LORD is our God, the LORD is one!” (Deuteronomy 6:4). The rest of the O.T. underlines this truth again and again (it’s the major theme of Isaiah). The Son affirmed this confession while on earth (Mark 12:29). The apostle Paul does, as well (1 Corinthians 8:4-6; 1 Timothy 2:5).

There is one God, but the Father is God and names the Son to be God. The Father is not the Son and the Son is not the Father – why would the Father be presently speaking of the Son otherwise? They are two Persons, but are one God.

Hebrews 1:8 is an amazing verse. I rejoice that the basis for this proclamation isn’t something new or innovative. The Father’s quoting Psalm 45:6, inspired by the Holy Spirit, to speak of the Son. It’s thoroughly Trinitarian, and it’s built from Old Testament Scripture. God is unchanging and remains as He has always been. This is, in part, what it means that the Old Testament is about Jesus (Luke 24:25-27,44-49; John 5:39). This is Paul’s understanding of the whole Bible when he says reading the O.T. without Christ is being veiled; that veil is only removed in Christ (2 Corinthians 3:14-16).

The whole Book’s about the Son Who is eternally God.

“In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God…no one has seen God at any time; the only begotten God Who is in the bosom of the Father, He has explained Him” (John 1:1,2,18).

This eternal God the Son has taken His eternal throne, fulfilling the Davidic covenant. Psalm 45 echoes the truth of Psalm 2 (I’m indebted to O. Palmer Robertson’s book).

From the eternal throne of God the Son comes that for which every human longs: justice and righteousness. We seek it in our own confused wisdom and reasoning, for we attempt to achieve it without its only rational Source – God. But when we make any attempts toward righteousness through legislation and judiciary, we are only echoing (in a poor way) the Law of God (Romans 2:14-16). We cannot totally suppress it, though all humans apart from Christ are actively and continually attempting to do so (Romans 1:18). The harder we try, the more the inconsistencies will tear our little play-group into meaningless chaos.

From His throne, however, the scepter rules with nothing but perfect righteousness. There are no errors in judgment. Its determinations are those of absolute holiness. And they are in utter accord with the revealed righteousness of God in the Bible. The Father has given all judgment to His Son (John 5:22-30).[1]

The Son does nothing wrong, and so the Book which about Him bears this stamp of perfection, as well.

Praise Him, for the Father is declaring Him to be God, anointed Him to be King, and all the divine Son-King does is right.

Big Hatchet Mountain fading with the light.

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[1] These statements where the Son judges just as the Father judges take us into the next step of Trinitarian theology: perichoresis (interpenetration, or, more poetically, the mingling dance of the divine Being). The Son is in the Father and the Father is in the Son. The Father is fully God (not a third) and the Son is fully God (not a third), yet they are distinct Persons. Both Persons are 100% God, but eternally retain individual Personhood in their co-possession of the divine Being. That’s right. Just as you were thinking you had a grasp of the Trinity, we turned it up a little. Mystery remains mystery.

The Exalted Fountain of Our Praise and Obedience

“For the choir director; on a stringed instrument. A Psalm of David.

Hear my cry, O God;

Give heed to my prayer.

From the end of the earth I call to You when my heart is faint;

Lead me to the rock that is higher than I.

For You have been a refuge for me,

A tower of strength against the enemy.

Let me dwell in Your tent forever;

Let me take refuge in the shelter of Your wings. Selah.

For You have heard my vows, O God;

You have given me the inheritance of those who fear Your name” (Psalm 61:1-5).

“You will prolong the king’s life;

His years will be as many generations.

He will abide before God forever;

Appoint lovingkindness and truth that they may preserve him.

So I will sing praise to Your name forever,

That I may pay my vows day by day” (61:6-8).

Verses 6-8 is a choral intercession the Holy Spirit gave the Church through David for the King. We have only one King: the Lord Jesus Christ (Matthew 25:31-46; 28:18; Luke 19:38; John 18:37; Ephesians 1:20-22; Revelation 1:5; 11:15; 17:14; 19:16).

The Father lifted up His Son from the grave to the eternal throne (Acts 2:24; 3:15,26; 10:40; 13:30; Romans 4:24; 1 Corinthians 6:14; 2 Corinthians 4:14; Galatians 1:1; Ephesians 1:20; Colossians 2:12; Hebrews 13:20; 1 Peter 1:21). We sing of the Father’s doing this work in His Son the King: “You will prolong the King’s life; His years will be as many generations. He will abide before God forever; appoint lovingkindness and truth that they may preserve Him...”

What is the result of this for our lives as the Church? “So [כן] I will sing praise to Your name forever, that I may pay my vows day by day.” The Father’s exalting the throne of His resurrected Son enables us to sing forever of His glory. We cannot, would not sing apart from the Father’s exalting of the Son. We cannot sing forever apart from the enthronement of the resurrected Son.

Out of our union with the resurrected heavenly King we sing forever. And out of this we are further enabled to remain faithfully obedient to Him. It doesn't get more practical than this.

Our praise and obedience are the fruits of the act of God in exalting His Son. It is not of us. We cannot boast in ourselves. It is the divinely gifted “inheritance of those who fear [His] name.”

Sing. Serve. Pray.

Until we’re Home:

“Let me dwell in Your tent forever;

Let me take refuge in the shelter of Your wings.”

Tell of the Servant-King

“I have made a covenant with My chosen;

I have sworn to David My servant,

I will establish your seed forever

And build up your throne to all generations” (Psalm 89:3,4).

David the servant-king is promised that one of his descendants (“seed” is singular) will reign forever. That Seed is Christ.

He is Servant:

• “...the LORD was pleased to crush Him, putting Him to grief; if He would render Himself as a guilt offering, He will see His offspring, He will prolong His days, and the good pleasure of the LORD will prosper in His hand. As a result of the anguish of His soul, He will see it and be satisfied; by His knowledge the Righteous One, My Servant, will justify the many, as He will bear their iniquities. Therefore, I will allot Him a portion with the great, and He will divide the booty with the strong; because He poured out Himself to death, and was numbered with the transgressors; yet He Himself bore the sin of many, and interceded for the transgressors” (Isaiah 53:10-12).
• “...the Son of Man did not come to be served, but to serve, and to give His life a ransom for many” (Matthew 20:28//Mark 10:45).
• “Be like men who are waiting for their master when he returns from the wedding feast, so that they may immediately open the door to him when he comes and knocks. Blessed are those slaves whom the master will find on the alert when he comes; truly I say to you, that he will gird himself to serve, and have them recline at the table, and will come up and wait on them.” (Luke 12:36,37).

He is the absolute forever-King:

• “And Jesus came up and spoke to them, saying, ‘All authority has been given to Me in heaven and on earth...’” (Matthew 28:18).
• “And behold, you will conceive in your womb and bear a son, and you shall name Him Jesus. He will be great and will be called the Son of the Most High; and the Lord God will give Him the throne of His father David; and He will reign over the house of Jacob forever, and His kingdom will have no end” (Luke 1:31-33).
• “...Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth...these will wage war against the Lamb, and the Lamb will overcome them, because He is Lord of lords and King of kings, and those who are with Him are the called and chosen and faithful...He has a name written, ‘King of kings, and Lord of lords’” (Revelation 1:5; 17:14; 19:16).

The right response to the revelation of the Son of David, Who is God’s only Servant-King? “I will sing of the lovingkindness of the LORD forever; to all generations I will make known Your faithfulness with my mouth” (Psalm 89:1).

Tell of Jesus from the Scriptures. Hear the Scriptures tell of Jesus. Rejoice in Him alone.

The Psalm and the Sacramental Scattering

“Do not slay them, lest my people forget;
Scatter them by Your power,
And bring them down,
O Lord our shield.
For the sin of their mouth and the words of their lips,
Let them even be taken in their pride,
And for the cursing and lying which they speak.
Consume them in wrath, consume them,
That they may not be;
And let them know that God rules in Jacob
To the ends of the earth. Selah” (Psalm 59:11-13, N.K.J.V.).

When we consider the frequency of the verb “forget” in the Old Testament, we learn a bit about it. After the Psalter itself, the verb שכח occurs most in Deuteronomy (covenant renewed after the passing of a faithless generation) and Jeremiah (old covenant broken, new covenant promised). Forgetting is a threat to members of the covenant – the Church. The Psalm prays that unbelievers be scattered and not immediately judged to counter covenant unfaithfulness (forgetting).

The presence of hostile unbelievers as they besiege the camp of believers is sacramental. I’m not saying it is a sacrament (there are only two, baptism and the Lord’s Supper), but that it is sacramental (acts similarly to a sacrament). What do I mean by this?

The Westminster Divines describe a sacrament as that which makes clear “a visible difference between those that belong unto the Church, and the rest of the world” (Westminster Confession of Faith, 27.1) and something to “distinguish them from those who are without” (Westminster Larger Catechism, Q. 162). Further, sacraments confer a “grace” which is “the work of the Spirit,” which contains a “word of institution” or “promise of benefit to worthy receivers” (W.C.F. 27.3). Christ gives a sacrament “to signify, seal, and exhibit unto those that are within the covenant of grace the benefits of His mediation, to strengthen and increase their faith” (W.L.C., Q. 162).

Christ is the lone Mediator between God and man (1 Timothy 2:5). He is also the eternal Heir to David’s throne (Luke 1:31,32,68-75; Revelation 22:16). The Psalms not only speak of Him (Luke 24:44), but as the inspired songs of the Spirit of Christ, they are the Son’s very prayers.

The Son, then, in Psalm 59, prays that the besiegers do not immediately find destruction, but are scattered. It is the Mediator-King’s prayer on behalf of God’s people. This scattering marks a difference between the Church and the world, since the work of Christ is not to scatter His people, but gather them (Matthew 24:31//Mark 13:27; John 11:52; 2 Thessalonians 2:1). The scattering of the besiegers also strengthens the faith of those in the new covenant, preventing their forgetfulness (Psalm 59:11).

The continual existence of the enemies of the Church (until the last Day) keeps the Church from lapsing into apathetic forgetfulness. For now, the serpent is kept from deceiving “the nations which are in the four corners of the earth, Gog and Magog, to gather them together for the war” (Revelation 20:8). In this Age, the Church is gathered and the nations remain scattered by the Psalm 59:11 prayer of the Mediator-King. He does not outright destroy them – otherwise we would be tempted to forget the covenant. The scattering of the enemies is our preservation.

The scattering of the enemies of the Church also serves the Gospel mission of this Age, for the Church is created in every generation out of these scattered enemies. “...when we were enemies we were reconciled to God through the death of His Son” (Romans 5:10). The Age will one day end. The continued existence of those who hate the Church is one way Christ preserves our faith (so that we do not forget our need for Him) and the means by which the Church is propagated (the Church grows through enemies converted). However, Christ (in Psalm 59:13) also prays for the coming Day of judgment.

Until that Day, we should regard the hatred of the world toward the Church as a gracious reminder of Christ’s sovereign defense and preservation of the Church (the Church outlasts every nation in history, no matter how mighty or determined to destroy the Church that nation is). We do not forget (hear the echoes of the “remembrance” from the Lord’s Supper, Luke 22:19//1 Corinthians 11:24,25) and therefore are held in the new covenant. The continued existence of those who hate us is Christ’s preserving grace to us.

“What if God, wanting to show His wrath and to make His power known, endured with much longsuffering the vessels of wrath prepared for destruction, and that He might make known the riches of His glory on the vessels of mercy, which He had prepared beforehand for glory, even us whom He called, not of the Jews only, but also of the Gentiles?” (Romans 9:22-24).

Rather than hand-wringing, give Him thanks and purpose to grow in faithfulness to Him and His mission (to see some from out of His enemies saved). Instead of scattering (a sign of judgment from the Mediator-King), let us gather in Him.

“Let us hold fast the confession of our hope without wavering, for He who promised is faithful. And let us consider one another in order to stir up love and good works, not forsaking the assembling of ourselves together, as is the manner of some, but exhorting one another, and so much the more as you see the Day approaching” (Hebrews 10:23-25).

Jeremiah’s Turning #13: the Charge of Self-ism

Following the word “turn” (שוב) through Jeremiah’s prophecy.

“You shall say to them, ‘Thus says the LORD, “Do men fall and not get up again? Does one turn away [שוב] and not repent [שוב]? Why then has this people, Jerusalem, turned away [שוב] in continual apostasy? They hold fast to deceit, they refuse to return [שוב]. I have listened and heard, they have spoken what is not right; no man repented [נחם] of his wickedness, saying, ‘What have I done?’ Everyone turned [שוב] to his course, like a horse charging into the battle”’” (Jeremiah 8:4-6).

In these verses we English-speakers get an idea just how versatile Hebrew is as a language, and how important context is phrase-to-phrase. The same word, שוב, is used to mean both apostasy (turning away from God) and repentance (turning to God) in verses 4 and 5 – same word, opposite meanings!

Today we’ll focus on verse 6, where the people go boldly forth into wherever they feel like going. The refrain of Judges connects this to a lack of a king: “In those days there was no king in Israel; every man did what was right in his own eyes” (Judges 17:6; 21:25).

The inadequacy is not governmental. Don’t read it this way.

Even without a human king, they had what they needed for a rule of life as God’s covenant people: “He said, ‘The LORD came from Sinai, and dawned on them from Seir; He shone forth from Mount Paran, and He came from the midst of ten thousand holy ones; at His right hand there was flashing lightning for them. Indeed, He loves the people; all Your holy ones are in Your hand, and they followed in Your steps; everyone receives of Your words. Moses charged us with a law, a possession for the assembly of Jacob. And He was king in Jeshurun, when the heads of the people were gathered, the tribes of Israel together’” (Deuteronomy 33:2-5). We are not to understand Judges 17:6; 21:25 to mean that the people had no light, no guidance. They had the royal Word of the Law. The problem isn’t that they were king-less. The problem was that they were sinners. This is the purpose of the Law – to show forth the sinfulness of the people and their need for Christ the King (Romans 7:7; Galatians 3:22-24).

The people’s complaint that they wanted a human king is traced back to a heart that rejected God as Savior and King. Their rejection of God led to the rejection of the prophet-judge appointed by God to mediate the royal Word of the Law to them: “The LORD said to Samuel, ‘Listen to the voice of the people in regard to all that they say to you, for they have not rejected you, but they have rejected Me from being king over them. Like all the deeds which they have done since the day that I brought them up from Egypt even to this day - in that they have forsaken Me and served other gods - so they are doing to you also’” (1 Samuel 8:7,8).

Their lack of a king is a surface problem. The heart problem is a people who have the royal Word of the Law, and have a Spirit-gifted leader to lead them in that Word, but would rather do their own thing while a human king preserves their safety and prosperity. The covenant people of God are not following the Word, but are living by the creed of the world, following their hearts. “He who trusts in his own heart is a fool” (Proverbs 28:26). They go forward boldly, as a horse charging into battle, following their hearts further and further away from the rule of their Savior-God and King.

Woe to a people who want a pastor who merely preserves the status quo of institutionalized tradition and closed social cliques.

Woe to a people who ignore the Word as the rule of life and yet seek blessing from God.

Christ is the conquering King (Matthew 28:18; Revelation 1:5), and He has given the Church the gift of those who will lead His people in the Word: “Therefore it says, ‘WHEN HE ASCENDED ON HIGH, HE LED CAPTIVE A HOST OF CAPTIVES, AND HE GAVE GIFTS TO MEN [a quote from Psalm 68:18].’ (Now this expression, ‘He ascended,’ what does it mean except that He also had descended into the lower parts of the earth? He Who descended is Himself also He who ascended far above all the heavens, so that He might fill all things.) And He gave some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers, for the equipping of the saints for the work of service, to the building up of the body of Christ; until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a mature man, to the measure of the stature which belongs to the fullness of Christ” (Ephesians 4:8-13).

“The elders who rule well are to be considered worthy of double honor, especially those who work hard at preaching and teaching” (1 Timothy 5:17).

God has given men to His Church to proclaim His royal Word as rule of life to save us from the tendency to charge forth after our hearts away from Him. Turn away from the charge into self and turn to the royal Word of the King. “And in the sentence of Scripture we are to rest, for it is in Scripture, delivered by the Spirit, that our faith is finally resolved” (1689 Baptist Confession, 1.10).

Praying to the Only King

“Hear my words, O Lord: understand my meditation. Hearken unto the voice of my cry, MY KING AND MY GOD: for unto Thee do I pray. Hear my voice in the morning, O Lord: for in the morning will I direct me unto Thee, and I will wait” (Psalm 5:1-3, Geneva Bible).

There is one King, and His name is Jesus, for He has saved His people from their sins (Matthew 1:21).

There is one King, and He is the eternal Son of God (Matthew 3:17; 17:5; Mark 1:11; 9:7; 12:6; Luke 3:22; 20:13; John 17:5,24; Colossians 1:13) and God the Son (John 20:28; Hebrews 1:8).

There is one King, and His Kingdom is over all the heavens and the earth (Matthew 28:18).

There is one King, and His Kingdom will never end (Psalm 145:13; Daniel 2:44; 4:3; 6:26; 7:14; Luke 1:32,33; Revelation 11:15).

There is one King, and He is King over all the kings, princes, lords, and rulers of the earth (1 Timothy 6:15; Revelation 1:5; 17:14; 19:16).

There is one King, and He is also our only Mediator and Priest, the only One Who can save, the only One Who is always living to make intercession for us before His Father (Hebrews 7:25).

There is one King, and He is reigning and must reign until all His enemies are put down; the last of these is death (1 Corinthians 15:25,26).

There is one King, and to wait in His presence is not to be still but to fly and run with strength no youth has on this earth (Isaiah 40:28-31).

There is one King, and to love Him is to obey Him (John 14:15,21,23) and to teach others to obey Him, as well (Matthew 28:20).

There is one King, and He is both the Father’s complete expression of infinite and eternal love (John 3:16; Romans 5:8; Titus 3:4; 1 John 4:10) and the complete expression of infinite and eternal judgment (John 5:19-30; Acts 10:42,43; 17:30,31; Hebrews 1:8,9; Revelation 19:11-21).

There is one King, and He loves His Father (John 14:31) and those who are His own (John 13:1; Galatians 2:20), but hates lawlessness (Hebrews 1:8,9).

There is one King, and He is full of joy (Hebrews 1:9).

Cry to Him, pray to Him, direct yourself to Him, and wait on Him. He is King and God.