Well, it's good to see you folks this Lord's Day morning, and hopefully you should have some notes in front of you that say, Of Christ the Mediator, chapter eight, number two. Begin our thinking this morning and kind of move our mind in that direction. I wanna encourage you to turn to Isaiah chapter 53, if you would. Isaiah chapter 53, and we're gonna continue thinking in terms this morning of Christ as the mediator between God and men. And Isaiah chapter 53 is a very rich chapter that draws our attention to some of the implications of that. So I thought this would be a good place to begin. So just Isaiah chapter 53 and then beginning in verse one, who has believed our message and to whom has the arm of the Lord been revealed? For he grew up before him like a tender shoot and like a root out of parched ground. He has no stately form or majesty that we should look upon him, nor appearance that we should be attracted to him. He was despised and forsaken of men, a man of sorrows and acquainted with grief. And unlike one from whom men hid their face, he was despised, and we did not esteem him. Surely our griefs he himself bore, and our sorrows he carried. Yet we ourselves esteemed him stricken, smitten of God, and afflicted. But he was pierced through for our transgressions. He was crushed for our iniquities. The chastening of our well-being fell upon him, for by his scourging we are healed. All of us like sheep have gone astray. Each of us has turned to his own way, but the Lord has caused the iniquity of us all to fall on him. He was oppressed and he was afflicted, yet he did not open his mouth like a lamb that is led to slaughter, like a sheep that is silent before its shearers. So he did not open his mouth. By oppression and judgment, he was taken away. And as for his generation who considered that he was cut off out of the land of the living for the transgression of my people to whom the stroke was due. His grave was assigned with wicked men, yet he was with a rich man in his death, because he had done no violence, nor was there any deceit in his mouth. But 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." And shall we pray. Father, this morning I thank you so much for your precious word. We thank you for the glorious Redeemer we have. in your pure and holy Son. I thank you this morning for the precious privilege and fellowship with the saints. I thank you for each one that is here this morning and their love for Christ and their desire to be pleasing to thee and grow in the knowledge of thee. So I would pray these moments for the clear assistance of your precious Holy Spirit to bring glory and honor to you to bring glory and honor in particular to his son and to have our own awareness of his work in our behalf especially enhanced in our own souls and might that be enriching to our hearts and edifying to our souls. So we just commit our time to you. Might you be glorified now and throughout this morning, throughout this day in our midst. We ask these things in Jesus name. Amen. Well, we noted just by way of very, very brief review, we noted the importance of the chapter is brought out at least by the number of paragraphs that is found both in the London Baptist Confession as well as the Westminster Confession. Kind of two of the main areas that we focused on. One is the nature and necessity of a mediator. The nature and the necessity of a mediator. And the need for a mediator, it's a combination of really two factors that come together. On the one hand, the need for the mediator was because of the fall of man, and secondly, because of the character of God. So you have those two things together, the fall of man and the character of God. The fall of man, which was a revelation of man's sin, and how that interacted with the fact that God is an infinitely pure and holy God. So those two things together, man's fall, man's sin, and how God, as an infinitely pure and holy God, would have to deal with that. And this morning, we want to notice, in the first paragraph that is in your notes, that under this larger title of mediator, Christ is referred to in his threefold office here, as prophet and priest and king. And so let me just read this paragraph, or reread it in your hearing in particular, That's going to be our focus this morning, his threefold office as prophet and priest and king. But it reads this way, it pleased God in his eternal purpose to choose and ordain the Lord Jesus, his only begotten son, to be the mediator between God and man, the prophet, priest, and king, the head and savior of his church, the heir of all things and judge of the world, unto whom he did from all eternity give a people to be his seed and to be by him in time, redeemed, called, justified, sanctified, and glorified." So it's this threefold designation of Christ I want to consider with you for a few moments this morning. I think it's going to be centered around some general thoughts that include all three of these offices. And then more particularly, at least the plan would be next day to look more specifically at Christ's role as a prophet. But prior to that here, before I get to even some of the notes that are in front of you here, well, part of these are in the introduction, I want to suggest some reasons why it's valuable to consider the person of Christ, especially in this three-fold office. I have three reasons here why it's valuable to consider him in this three-fold office. One is it helps to think about Christ in a way that comports with the reality of his person And especially in terms of his ministry, considering his threefold office as prophet, priest, and king, it helps us, especially as we look at texts of scripture, to think in terms of what Christ is like in particular, in terms of what we might call his ministry and his activity. Then in the second place, the more we know about the person of Christ, it seems to me that the more we will trust in him, the more we'll depend upon him, In an experiential kind of way, it might turn to John chapter 14, you might have it memorized, but nevertheless, John chapter 14 and verse 1, it's actually one of those texts that you will hear read. It's not uncommon for it to be read at a memorial service. John 14, verse 1, do not let your heart be troubled. Believe in God. Believe also in me. Do not let your heart be troubled. Believe in God. Trust also in me. And a great challenge of the Christian faith is just trusting in the person, relying on the person. Christ. And the more we know about the various facets of his ministry, it will help, I think, in just entrusting him, relying upon him. And then thirdly, the more accurately, the more accurately that we think about Christ, the less in kind we are to grieve the Holy Spirit. whose chief ministry is to glorify the person of Christ. So I'm suggesting the more we know about the person of Christ, the clearer our thinking is about him, the less inclined we'll be to grieve the Holy Spirit whose great ministry was to bring glory to the person of Christ. And here, I actually have text in your notes. In 1 Corinthians 12, three, therefore I make known to you that no one speaking by the Spirit of God says, Jesus is a curse. And no one can say, Jesus is Lord, except by the Holy Spirit. Obviously anybody can utter the word, Jesus is Lord. But no one can say Jesus is Lord in a saving way, in a way that brings glory to God, except by the ministry, except by the work of the Holy Spirit. And then in John 15, 26, when the Helper comes, whom I will send to you from the Father, that is the Spirit of truth who proceeds from the Father, he will bear witness of me. Or your version might say, he will testify of me. And then John 16 13 is especially helpful, but when he the spirit of truth comes he will guide you into all truth for he will not speak on his own initiative, but whatever he hears he will speak and he will disclose to you what is to come. He shall glorify me for he shall take of mine and shall disclose it to you and I would especially have you underscore in your minds that the ministry of the Holy Spirit according to our Lord Himself is He shall glorify me. He shall bring glory to me. So, I mean, I think one of the ways that you and I know that we're being led, we know we're supposed to be filled with the Spirit and directed by the Spirit and led by the Spirit. And I think one of the ways that we know that is true is if we're increasing in our appreciation for the person of Christ and especially what He has done for us. The more accurately we can, in our minds, and we're always going to be growing in this, of course, but the more accurately we can think about the person of Christ and his ministry, I mean, it just seems to me the less apt we are to grieve the Holy Spirit, whose great purpose is to bring glory to the person of Christ. So now just some general thoughts I want to share with you this morning about this threefold office of the person of Christ. And the first one, and one might ask where this came from in terms of these particular designations. In church, from a historical perspective, the first major theologian to bring this about was John Calvin. Wayne Grudeman, a very helpful systematic theologian, cites this in connection with the Institute of Christian Religion. So just from a historical perspective, he was the first kind of well-known theologian that was able to put these into categories. And then, secondly, from a biblical perspective, there were three major offices among the people in the Old Testament. Three major offices. The prophet, the priest, and the king. And I have in your notes here the prophet, such as Nathan, 2 Samuel chapter 7 and verse 2, that the king said to Nathan the prophet, see now, I dwell in a house of cedar, but the ark of God dwells within tent curtains. And then a priest such as Abiathar for Samuel 37. Then David said to Abiathar the priest, the son of Ahimelech, please bring me the ephod. So Abiathar brought the ephod to David. And then a king such as David, 2 Samuel 5, 3. So all the elders of Israel came to the king. at Hebron, and King David made a covenant with them before the Lord at Hebron. Then they anointed David king over Israel." So three major offices among the people of Israel in the Old Testament. Of course, there are multiple examples of all three of these, prophet, priest, and king. These are just three. So there are many of those examples in the Old Testament. Then, in the third place, these three offices were distinct. And that is, they each had a different emphasis. The prophet spoke God's word to the people, and the priest offered sacrifices of God on behalf of the people. So the prophet is from God to the people, so to speak, and the priest is from the people to God. And then the king ruled over the people as God's representative. The king ruled over the people as God's representative. And then some of the text that I have in your notes here As a prophet, he reveals God to us and speaks his word to us. As a priest, he offers a sacrifice to God on our behalf, and he is himself the sacrifice that is offered. I'm moving ahead here to number four. These three offices foreshadowed the work of Christ in different ways, prophet, priest, and king. the work of Christ in three different ways. As a prophet, he reveals God to us and speaks his word to us. As a priest, he both offers a sacrifice to God on our behalf And he is himself the sacrifice that is offered. And this is what really makes it unique, because he both offers a sacrifice to God on our behalf, and he himself is the sacrifice. Hebrews 7.27, who does not need daily like those high priests to offer up sacrifices. for his own sins and then for the sins of the people because he did this once for all when he offered up himself. So unique in terms of his office as a priest because it was a once-for-all sacrifice and he offers up himself. And then as king he rules over the church and he rules over the universe as well. Ephesians 1.20 which he brought about in Christ, when he raised him 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. And he put all things in subjection under his feet, and gave him as head over all things to the church, which is his body, the fullness of him who fills all in all." So as a prophet, he reveals God to us, he speaks God's word to us, And it's important to recognize he is the exact pure representation of God's nature. He reveals God's word to us and he is God. And I, you might just turn here to, you know, the text, but if you turn back to John chapter one and verse one, as a prophet, he reveals and speaks God's word to us. John chapter one and verse one says in the beginning was the word. and the Word was with God, and the Word was God. He was, in the beginning, with God. Also, in Hebrews 1, verse 3, he's the radiance of his glory, and we're told he's the exact representation of his nature. So it's in a very unique way that he reveals God to us. It's what he says, but it's also who he is. He's a pure expression. He is the Word, so he's the pure expression. He conveys the character of God to us, not only what he says, but by what he is. Next observation, these three offices which were divided in the Old Testament, they're united in the person of Christ. They were divided in the Old Testament, but they are united in the person of Christ. from Francis Turretin. This is not in your notes, but he writes very helpfully, I think. These Christ sustained not separately, but conjointly, which is granted to him alone. For what in others were divided on account of their infirmity are united in Christ on account of his supreme perfection. Since the dignity and burden of these functions were so great that no mortal could alone discharge them. There could be kings and priests as Melchizedek, there could be kings and prophets like David, but we never meet with anyone who alone perfectly fulfilled these three. Okay, and then the next observation, I'm jumping actually to number seven, and then we'll end with number six. So I'm just kind of skipping ahead here to number seven, and then we'll end with number six. This is a little bit of a further development of what we talked about last Lord's Day morning, but the misery introduced by sin necessitated this threefold office on the part of the person of Christ. The misery introduced, not only the fact of sin, but the misery introduced by sin necessitated this particular threefold ministry or threefold office from the person of Christ. First of all, and What is it about sin that makes man miserable? Well, the first thing is ignorance. It is ignorance. And here, turn, if you would, to Ephesians chapter 4 and verse 18. Ephesians chapter 4 and verse 18, the effect of sin on man, he is ignorant of God. He is ignorant of the character of God. He's ignorant of the character of Christ. He is ignorant of his own situation, of his need for salvation. And so one of the great needs for this ministry on the part of the Lord, the effect of sin and ignorance on the part of men and women. Ephesians 4.18, the Apostle Paul writes, being darkened in their understanding, excluded from the life of God because of the ignorance that is in them, because of the hardness of their heart. And this is a theme that is really hammered on quite a bit in the New Testament. Just a few other texts. Go back to Acts 3.17. Acts 3.17, and now brethren, I know that you acted in ignorance just as your rulers did also. And then if you go from there to Paul's address on Mars Hill in Acts chapter 17 in verse 30, this is when he's kind of concluding his address on Mars Hill. Therefore, having overlooked the times of ignorance, God is now declaring to men that all people everywhere should repent. And if you move from there to 1 Corinthians chapter 2 and verse 8, very helpful text, it says, the wisdom which none of the rulers of this age understood. For if they had understood it, they would not have crucified the Lord of glory. And the idea is these prominent people were complicit in the crucifixion of the holiest man that ever lived. And the point is they can only do that because of their ignorance of his nature and the ignorance of his character. And verse 14, In the same chapter, the natural man does not accept the things of the Spirit of God, their foolishness to him, he cannot understand them because they are spiritually appraised. And then one more text, if you go to 1 Peter 1 and verse 14. 1 Peter 1 and verse 14. Peter writes this, as obedient children, do not be conformed to the former lust, which were yours in your ignorance. So ignorance is a term that describes people's spiritual understanding. It doesn't matter how much education they have in this world, but in terms of their understanding of spiritual things and their own state, their understanding of their own character, their understanding of the character of the being of God. Men and women, because of sin, because of the effect of sin, they're in this miserable condition. They're ignorant of these realities. Well, then there's also guilt. There is ignorance, but then secondly, there is guilt. And Romans 3.23, well, I'll tell you what, we don't need to turn to it. For all have. Thank you, sir. All have sinned and fallen short of the glory of God. Man is guilty. And the idea of guilt is liability to punishment. So this misery, it's ignorance, then it is guilt. And then there's the tyranny and corruption of sin. And here, Romans 6, verse 12. Romans 6, verse 12. Paul writes, therefore, do not let sin reign in your mortal body, that you should obey its lust. Verse 14, for sin shall not be master over you, for you are not under the law, but under grace. So unsafe people have nothing to oppose the tyranny of sin. or the corruption of sin. So man's misery that is caused by sin is marked by ignorance, by guilt, and then tyranny. And the threefold ministry of Christ in these offices corresponds to that. The ignorance is addressed by the prophetic ministry, which is the word that enlightens the mind. The guilt is addressed by the priestly ministry, where the The guilt of sin is taken away by the Lord's sacrifice. And then the tyranny and the corruption of sin is taken away by the kingly ministry, especially administered by the Holy Spirit in our souls, overcoming the rule and reign of sin. Now, Turretin actually goes on here, I think, somewhat eloquently, and he puts it like this, prophetic light scatters the darkness of error. And then he says, the merit of the priest takes away the guilt and procures a reconciliation for us. The power of the king removes the bondage of sin and death. And of course, when we're thinking about these particular ministries, we continue to need them. We continue to need the prophetic ministry of Christ. Light scatters the darkness of error. We need that all the time, do we not? We need to be enlightened as to what the truth is like, and we need to have something that opposes error, the darkness of error. And so we continue to need the prophetic ministry of the person of Christ. Could go on and just kind of, in a sense, restating the same things in a different way. The prophet enlightens the mind by the spirit of illumination. The priest, the spirit of consolation tranquilizes the heart and conscience. And the consolation is because there's confidence that Christ has indeed removed the guilt of sin. So the consolation of his priestly work comes from understanding what he has done on the cross. And then the king, by the spirit of sanctification, subdues rebellious affections. So you could think of it in terms of education and consolation and subjugation. And then in the last place, Number six final thought These particular offices have to do especially with us as sinners, especially with us as sinners as a prophet He teaches sinners and calls them to faith and repentance. He teaches sinners and calls them to faith and repentance. I don't think this is in your notes, but Matthew chapter four and verse 17, with respect to the ministry of Jesus, Matthew 4, 17, from that time, Jesus began to preach and say, repent, for the kingdom of heaven is at hand. As a prophet, he teaches sinners, calls them to faith and repentance. And then as a priest, he gives himself as a ransom for our sins. He gives himself as a ransom for our sins. And you might turn here to the text that is listed, 1 Timothy chapter two and verse six. who gave him, there's one God, one mediator, also between God and men, the man Christ Jesus. Then verse six says, who gave himself as a ransom for all, the testimony given at the proper time. Next, he prays for transgressors. Isaiah chapter 53 and verse 12, And then really all of John chapter 17, the high priestly prayer speaks to that as well. And then as a king, he governs his people and defends them against the devil, the world, and the flesh. He governs his people and he defends them against the devil, the world, and the flesh. And here we can end our thinking by turning to Romans chapter eight and verse 35. who will separate us from the love of Christ with tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword. Verse 38, for I'm convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing will be able to separate us from the love of God which is in Christ Jesus our Lord. And let us pray. Father, this morning we thank you for these considerations. We thank you for your son. And we thank you for the revelation of the complexity that was caused by sin and the necessity of a Savior that met the manifold difficulties caused by sin. We thank you for your son. We thank you for his role as a prophet and as a priest and as a king. We thank you that you have condescended to our helpless estate and you have considered these things. And so we thank you for your pure and precious and holy son, for his obedience, for his suffering in our place. And I pray that you might be pleased to apply these considerations to our own hearts for your honor and your glory. And as we would prepare our souls for worship this morning, I pray that you would prepare us for that as well. Might you be honored? Might you be exalted? Might you be glorified? We would pray for deep, pure working of your Holy Spirit as we gather together for worship. And might you be exalted, continue to be exalted in our hearts and our minds this day. We ask these things in Jesus' name, amen.