ISBE (1915) The Offices of Christ Part 3

III. The kingly office

The term “king” in the Biblical language has a far greater scope than what is commonly understood in the 20th cent. A king cumulated legislative, executive, judiciary, economic and military prerogatives within his realm. He often wielded unlimited power over the life and properties of his subjects. His rule which had to provide leadership in so many areas, could easily slip into tyranny and despotism.

In Israel, the original approach to civil government was a “theocracy” in which God’s rule was emphasized and carried out through appropriate representatives who exercised leadership in God’s name: Moses, Joshua, the judges. Later on Israel desired to have visible kings, even as the surrounding nations (1 Sam 8:5; etc.). Some of these provided luster and power to Israel and led the armies to victory, but the great majority of them turned out to be a snare in the path of the nation. In the Babylonian exile the kingship collapsed, together with the independence of the nation. The kingship of the Herods was a far cry from what the people of God desired, and the pious souls in Israel were yearning for a promised renewal of the rule of David, the king after God’s own heart.

It is this kind of expectation of a Messianic kingship which was alive in the hearts of pious men when Christ was born (Isa 55:3, 4; Jer 23:5; 30:9; Ezek 34:22-24; 37:24, 25; Amos 9:11; Zech 9:9; etc.).

In the gospel accounts, esp. in Matthew, the kingship of Christ and His relation to David are emphasized. This is evident in Jesus’ genealogy (Matt 1:1, 6), in the annunciation to Mary (Luke 1:32, 33), in the visitation of the magi (Matt 2:2), in the confession of Nathanael (John 1:49), in the payment of the tribute (Matt 17:25, 26), in the triumphant entry in Jerusalem (Matt 21:5-9; Mark 11:9, 10; Luke 19:38; John 12:13), in the conversations with Pilate (Matt 27:11; Mark 15:2, 9; Luke 23:2, 3; John 18:33, 37; 19:14, 15), in the dying request of the penitent malefactor (Luke 23:42), and in the inscr. of the cross (Matt 27:37; Mark 15:26; Luke 23:38; John 19:19). In this last instance it is noteworthy that an official public recognition was given to Christ’s kingship, although in derision.

Jesus Himself used the language of kingship extensively in the course of His earthly ministry, notably in the expressions “the kingdom of God” and “the kingdom of heaven” which frequently recur on His lips, but also in a number of other occasions: when He uses or countenances the title “Lord” (Matt 7:21, 22; 21:3; and parallels in Mark 11:3 and Luke 19:31; Matt 22:43-45 and parallels in Mark 12:36, 37 and Luke 20:41-44; John 13:13, 14; 20:28, 29); when He uses the title “king” in reference to Himself (Matt 25:34, 40; 27:11; Mark 15:2; Luke 23:3; John 18:37; cf. also Luke 19:12, 15, 27; 22:30); when He compares Himself to Solomon (Matt 12:42; Luke 11:31); when He speaks of His glory or His throne (Matt 16:27 and parallels in Mark 8:38 and Luke 9:26; Matt 19:28; 24:30; 25:31; 26:64 and parallels in Mark 14:62 and Luke 22:69; John 13:31, 32; 17:1, 3, 24); when He refers to His own authority (Matt 28:18; John 5:27-29; 17:2); when He asserts that the kingdom is within them (Luke 17:21) or not of this world (John 18:36).

It is evident from these statements that our Lord was far transcending the nationalistic and earthly aspirations of those who were looking for the promised Messiah-king. Beyond the rule over Israel is the dominion of the anointed of God over His people and over the cosmos. It is generally in terms of these broadened categories that the apostles envisioned the kingship of Christ (1 Thess 2:12; 2 Tim 4:1; Rev 11:15). This outlook is perhaps best summarized in the title “king of kings and Lord of lords” (1 Tim 6:15; Rev 17:14; 19:16).

1. The subjects of Christ’s kingship. Considerable differences of opinion have prevailed on this theme. The best approach appears to be comprehensive rather than exclusive.

There are those who hold that Christ is to rule over Israel, viewed as an earthly nation, while others think that Scripture does not give appropriate warrant for expecting a future renewal of this sort. This is hardly the place to give the details of the discussion. We may perhaps be content to note that, even if this type of kingship is to be envisioned, it will be at best a temporary one and does not need to retain our attention here in a primary manner.

The kingship of Christ over His Church is the point of major emphasis in the NT. In addition to the passages mentioned above where the word “king” and its derivatives are used, we note the texts where Christ is presented the “head” of the Church and the Church as “the body” of Christ (1 Cor 11:3; 12:27; Eph 1:22, 23; 4:15; 5:23; Col 1:18; 2:10, 19. In 1 Cor 11:3 and Col 2:10 the headship may have an even wider reference than the Church). Another expression which deserves attention here is the term ἀρχηγός, G795, captain, pioneer (Heb 2:10). This word relates to the thought that Christ as the leader moves ahead while His disciples follow Him (Matt 4:19; 9:9; 16:24; 19:21 and parallels in Mark and Luke; John 1:43; 10:27; 12:26; 21:22; 1 Cor 11:1; Eph 5:1, 2; Heb 12:1, 2; 1 Pet 2:21). Another element implicit in this language is the representation that Christ as the ruler leads His troops into battle and assumes for them the role of the champion who engages in the death-struggle for the sake of His people (John 16:33; Eph 6:10-17; Col 2:15; 1 Tim 6:12; Heb 2:14-16; Rev 6:2; 19:11-16. Cf. on this general theme G. Aulén, Christus Victor [1931], and R. Leivestad, Christ the Conqueror [1954], where the element of victory in the atonement is stressed, although perhaps in too one-sided a fashion).

Here also one must note the title Kyrios, Lord, which occurs scores of times in the NT. This term has a rich content involving even an acknowledgement of deity when used in a religious sense (cf. B. B. Warfield, The Lord of Glory [1907] and W. Foerster and G. Quell “KYRIOS,” TWNT, Eng. tr. III [1965], 1039-1100), but what specifically concerns us here is that it implies dominion or kingly rule, and that it is a particularly appropriate expression of allegiance to Christ on the lips of those who acknowledge the sovereign authority of Christ as Lord (John 20:28; 1 Cor 12:3). These constitute precisely the company of the redeemed, the Church of God: the kingship of Christ over His Church is therefore clearly in view. We find no trace in the Scripture of a distinction between accepting Christ as Savior and acknowledging Him as Lord, as if some people could take the former step while refusing the latter. The full implications of the Lordship of Christ, it is true, are not perceived at once at the moment of conversion (nor for that matter at any subsequent moment of this life’s course), but they are gradually unfolded and apprehended in the development of the Christian life (sanctification). From the very start, however, to the very end, the Christian is taught to pray “Thy kingdom come” (Matt 6:10; Luke 11:2) and this must include a yearning for an increasing manifestation of Christ’s rule over self, whatever else may also be encompassed in this petition.

Christ is presented as the judge of His people (1 Cor 4:4; 2 Cor 5:10; James 5:9; 1 Pet 4:17). This too is a royal prerogative.

There is also the kingship of Christ over the universe. We may do well to distinguish here between the eternal kingship of the Son, the second Person of the Trinity, and the mediatorial kingship of Christ the God-man. The former is a natural prerogative of the divine essence, while the latter is presented in Scripture as a special investiture received as His reward when He was raised (Pss 2:8, 9; 110:1, 2; Matt 28:18; Eph 1:20-22; Phil 2:9-11). This rule extends to mankind at large (Ps 2:8; John 17:2), to the angelic world (Col 2:15; Heb 2:14; Rev 1:18), and to irrational and inanimate creation (Heb 2:8). Christ fulfills in perfection the destiny which had been appointed to Adam (Gen 1:26, 28). Where the first Adam forfeited his privileges by his rebellion, the second Adam has excelled in His obedience (Rom 5:19) and obtained the glorious fulfillment of the divine plan for man.

The kingdom of Christ involves not only His sovereign rule over creation, but His victory over all enemies (Pss 2:9; 110:6; John 16:33; 1 Cor 15:54-57; 2 Cor 2:14; Col 2:15; Rev 6:2; 19:15-21 etc.) and His right to judge (Matt 25:31-46; John 5:22, 27; 2 Tim 4:1; etc.).

Christ exercises the rights of this universal rule not only for Himself, but He has chosen to permit His redeemed to share with Him in His victory (John 16:33; 1 Cor 15:57; 2 Cor 2:14; 1 John 5:4), in His judgment (Matt 19:28; Luke 22:30; 1 Cor 6:2, 3; Rev 20:4), and in His reign (2 Tim 2:12; Rev 5:10; 20:4; 22:5).

2. The time of Christ’s kingship. When? The question whether the kingdom of Christ is present or future has been the object of extensive, and sometimes passionate discussion. Those who opt exclusively for one alternative encounter serious exegetical difficulties. A median course of interpretation appears possible in which it will be acknowledged on one hand that Christ reigns now, and that His kingship is manifested wherever His rule and His law are obeyed; and on the other hand, that there is a climactic fulfillment of His kingship that is yet future and that will be ushered in with cataclysmic changes (Matt 24; 1 Thess 5:3; 2 Pet 3:10-12) at the consummation of history. Both of these perspectives appear to be firmly imbedded in the scriptural outlook. (Cf. George Ladd, “Can the Kingdom be Both Future and Present?” Crucial Questions about the Kingdom of God [1952], pp. 63-74.)

How long will Christ’s future kingdom last? This is a difficult question, inasmuch as many passages assert that the kingdom is forever (Ps 45:6; Isa 9:7; Dan 2:44; Luke 1:33; 2 Pet 1:11; Rev 11:15; 22:5), while other Scriptures appear to teach some limit of time (1 Cor 15:24-28; Rev 20:1-7).

The difficulty may not be as great as it might seem, if we take due note of the fact that there are various aspects of the kingdom. The rule of the triune God is surely eternal like God Himself. The mediatorial rule of Christ, on which we focus our attention in this article, may have both temporary and eternal features. Most interpreters agree that the mediatorial union of Christ with His own is permanent, so that His headship, even as His priesthood, is everlasting (Ps 110:4 and Heb 5:6, 10; 6:20; 7:17). This could account for the first group of passages.

All agree that the millennial kingdom and the prophetic fulfillments related to national Israel (if so be that these have indeed a place in God’s plan for the future), will have a limited duration. Those who hold to this type of view have therefore a natural explanation for the second group of passages.

It is, moreover, possible to envision the statement of 1 Corinthians 15:24-28 as relating to Christ’s ultimate recommitting unto the triune God of His universal mediatorial rule (cf. above) after it has fulfilled its purpose in God’s all-inclusive plan. This is the position advocated among others by H. Bavinck, L. Berkhof, G. Stevenson, and favored by the author of this article.

ISBE (1915) The Offices of Christ Part 2

II. The priestly office

In contrast to the prophet who addresses the congregation in God’s name, the priest appears before God as spokesman and representative of God’s people. In the OT, this sacred office was carefully protected, perhaps more so than any other (cf. notably the severe punishment of King Uzziah for infringing on sacerdotal prerogatives, 2 Chron 26:16-21).

Undoubtedly this feature was meant to impress upon Israel the great majesty and holiness of God who could not be approached, except by those whom He had specifically approved. From the time of the Sinaitic legislation only Aaron and his descendants were admitted to the sacerdotal office (Exod 29:9; 40:15), and permitted to enter the Holy Place. Only the high priest was allowed to approach God in the Holy of Holies (Heb 9:3), and that once a year and after a bullock had been slaughtered as a sin offering for himself (Lev 16:11). As the author of the Epistle to the Hebrews points out, these restrictions were fraught with the important lesson that the OT priesthood was still imperfect, and that God’s people must be looking expectantly to one who can represent man without being himself entangled in sinfulness, one whose appearing before a Holy God is not merely temporary, but perennial. The somewhat enigmatic OT passages concerning Melchizedek (Gen 14:18-20; Ps 110:4) may have given substance to these aspirations. They were certainly interpreted by the author of the Epistle to the Hebrews as foreshadowing the priesthood of Jesus Christ (Heb 7), a priesthood that is sinless (7:26-28), permanent (7:24, 25, 28), and grounded in a divine oath (7:20-22).

Accordingly, the sacrificial language has an important place in the NT, but it is arresting that Christ is expressly referred to as a priest only in Hebrews.

There are two major ways in which Christ performs His sacerdotal office; oblation and intercession, to which a word may be added about healing.

A. Oblation. It is a very salient feature of the NT that the death and resurrection of Christ have a place of sing. prominence in all the strata of its teaching (cf. V. Taylor, The Atonement in New Testament Teaching [1940], pp. 72f.). This fact does in no wise minimize the significance of His life and teaching, but it marks an emphasis which no serious student of the NT can afford to ignore. The oblation of Christ involves two basic relations: Christ as the spotless victim; and Christ as the perfect offerer. In this article obviously the latter must receive primary consideration, but a brief paragraph on the former is needed as well, since Christ as Great High Priest offered Himself (Heb 7:27; 9:14).

1. The victim. Certain NT designations of Christ manifest with great clarity the connection of His work with the practice of OT sacrifices. He is called “the Lamb” more than a score of times in the Book of Revelation; the Lamb of God (John 1:29), our Passover (1 Cor 5:7). Moreover there are many passages referring to the blood of Christ (Matt 26:28; Acts 20:28; Eph 1:7; Heb 9:14; 1 Pet 1:18, 19; etc.) or where He is represented as a sacrifice (Eph 5:2; Heb 9:26, 28; 10:12; etc.).

In this connection the sinlessness of Jesus (John 8:29, 46; 2 Cor 5:21; Heb 4:15; 7:26; 1 Pet 2:22; 1 John 3:5; etc.) is in striking parallel to the OT prescription that the victims be without blemish (Exod 12:5; Lev 4:3, 23; etc.).

The precise purpose of the Biblical sacrificial institution has been the object of intensive discussion. It is not necessary to insist that all the forms of sacrifice were exclusively intended for the expiation of sin, but the expiatory, or more specifically propitiatory, strain is a very prominent feature of the Scriptural representation. Elaborate efforts to dispense with this element have been put forth (C. H. Dodd, F. N. Hicks, O. C. Quick, V. Taylor, and others), but the explanations advanced appear contrived and incapable of giving to the NT message the kind of impact that it has had through the ages and still has today. What won the hearts of men since the days of the apostles is the good news that by His oblation Christ has wiped out the sins of those who believe in Him. It is this great truth which makes all other sacrifices superfluous so that animal sacrifices of all sorts are stopped wherever Christianity is accepted.

The supreme value of this offering lies in the fact that this victim is not only a spotless human being, but that it is the God-man, the only Son of God, whose life is worth more than the whole created universe. There is no need, therefore, of a constant repetition in the oblation, but the sacrifice of Christ has been offered once for all on the cross of Calvary (Heb 7:27; 9:12, 25-28; 10:10, 12, 14). Even those who hold that there is a sacrificial significance in the Eucharist, do not think that the latter is the presentation of a different sacrifice, but insist that we have here a re-enactment of the one offering of Christ on the cross.

It is important to recognize the relation of Christ’s sacrifice to the Christian sacraments. It is true that there is considerable diversity of opinion concerning the meaning and effect of the sacraments, but whatever more may be involved, one can at least assert that in baptism the identification of the believer with Jesus Christ in His death and resurrection and the cleansing from sin through His blood are symbolized (Rom 6:3-7; 1 Pet 3:21); while in the Lord’s Supper the elements used are directly related to Christ’s sacrifice, to His broken body and shed blood, and the participation of the believer implies identification with Him (Matt 26:26, 28, etc.; 1 Cor 10:16; 11:26, etc.)

(In Matt 20:22, 23; Mark 10:38, 39 there is an arresting case of the use of the terminology of baptism and of the cup with reference to the death of Christ.)

2. The perfect offerer. The author of Hebrews emphasizes this aspect of the work of Christ, esp. in chs. 5-10. He stresses that one could not assume this office at will, but that only divine appointment would permit one to appear in God’s presence. This was true of Aaron and his descendants (Heb 5:4), as well as of Melchizedek and of Christ (5:5, 6, 10). The dignity of Christ’s priesthood is accentuated by the fact that it is sanctioned by a divine oath (7:20, 21, 28) as well as by the eminence of His Person. (He is exalted above others as a son is above a servant [Heb 3:3-6]; He, like Melchizedek, is greater than Abraham [Heb 7:4-10]; He is higher than angels [Heb 1:4; 2:9].)

Earlier forms of priesthood were handicapped by the fact that the priests were tainted by sin, while Christ is “holy, blameless, unstained, separated from sinners, exalted above the heavens” (Heb 7:26; cf. 4:15; 5:3; 9:14 and other passages listed earlier). This freedom from sin has not caused a gap between Christ as priest and those whom He represents, for He has entered in full into our situation, even including temptation (2:14, 17, 18; 4:15; 5:2); He has become wholly accomplished for His office through His sufferings (2:10; 5:7-9).

Because of their human limitations, OT priests had constantly to repeat their ministrations; Christ by contrast has made an offering that is unique (cf. above under 1. Victim). Because of their subjection to mortality, OT priests inevitably passed away from the scene and new ones had to be appointed, but Christ’s priesthood is established for ever (6:20; 7:16, 17, 24, 25, 28).

Moreover the effect of OT sacrifices was only temporary but Christ has secured for His own “an eternal redemption” (Heb 5:9; 7:25; 9:12, 15). This feature should be kept firmly in mind by those who are inclined to quote the Epistle to the Hebrews to support the possibility of the final apostasy of some regenerate individuals (6:4-6; 10:26-29, etc.).

In keeping with the dignity of Christ, the sanctuary in which His priestly ministry is exercised is not marred by the weaknesses of the earthly scene, but it is marked by the majesty and perfection of heaven itself (4:14; 6:20; 8:2; 9:11, 24). There is, of course, a sense in which Christ performed His priestly office on earth in the days of His flesh (5:7), offering His own body as a sacrifice upon Calvary’s cross as the altar. What the author of Hebrews points out is that these earthly events do not exhaust the meaning of the transaction, but that there are cosmic implications which can be recognized fully only in the perspective of heaven, that is to say, in divine terms.

For the execution of His priestly work, it is apparent how Christ needs to be both divine and human. His deity qualifies Him to find acceptance with God and to perform a work of eternal significance and power. His humanity is essential to secure real contact with those whom He came to redeem, to make possible their identification with Him by virtue of His prior identification with them (2:14-18 and passim. One should consult on this topic Geerhardus Vos, “The Priesthood of Christ in the Epistle to the Hebrews,” The Teaching of the Epistle to the Hebrews [1956], pp. 91-114).

In keeping with some critical views of the Scripture and of the development of religious ideas among the Jews, it often has been fashionable of late to deprecate priesthood and to view the whole priestly establishment of Israel as a corruption of the nobler outlook favored by some of the OT prophets. In the NT the designation of Christ as a priest and the ascription to Him of sacerdotal functions preclude endorsement of such positions. In keeping with the dominant orientation of the Bible as a whole, it is incumbent upon us to view the priesthood as a divinely initiated and sanctioned institution, evident well before the Mosaic legislation, articulated with great fullness and notable centrality in that legislation, and brought to its full bearing and significance in the work of Jesus Christ as the great mediator. Of course, there have been many unworthy priests in Israel’s history. Even the best priests have had some failings in their performance of the sacred office, not to speak of their private lives; and in some periods of history, notably at the time of Christ’s life on earth, certain abuses were apparently dominant in the priesthood, but this does not warrant a blanket condemnation of the institution as such, when the Scripture makes it so clear that it is a paramount need of mankind after the Fall and represents Jesus Christ as the perfect answer to that need.

B. Intercession. The verb ἐντυγχάνω, G1961, tr. “intercede,” means “to deal or transact with one person in reference to another” (W. Milligan, The Ascension and Heavenly Priesthood of Our Lord [1908], p. 151). The nature of the transaction is not indicated in this term, and the context must determine whether this is in a favorable, or unfavorable sense. With reference to Christ, the term is found in Romans 8:34 and Hebrews 7:25 where the phrase “for us,” “for them” leaves no doubt that the intervention is to the advantage of those concerned. In 1 John 2:1 Christ is named our advocate (parakletos) who has offered Himself for our sins, and in Hebrews 9:24 we read that Christ appears “in the presence of God on our behalf.”

This type of activity is in line both with certain OT priestly functions and with some ministrations of Christ in the days of His flesh.

The Aaronic high priest wore the names of the twelve tribes on his ephod and on his breastplate (Exod 28:11, 12, 21, 29, etc.), and it is not difficult to see in this arrangement a symbol of the priest’s representation before God of those for whom he stood.

The ceremonies involving incense (Exod 30:8, 27; etc.), may well be viewed as symbolic of prayer as well. This connection is intimated in Psalm 141:2; Revelation 5:8; 8:3, 4.

During the course of His ministry on earth our Lord frequently engaged in prayer. In a number of cases there is no express indication as to the contents of these prayers, but there are several vv. which record intercession for His own (Matt 19:13; Luke 22:31; John 17:9, 15, 20, etc. cf. also Mark 9:29; John 11:41, 42). In the sublime high-priestly prayer of John 17, the mood is so lofty that the conditions of our Lord’s earthly life are well nigh transcended, and we seem to be transported to the atmosphere of heaven where Christ appears at the right hand of God. Likewise John 14:16 introduces us to the intercessory ministry of Christ after the resurrection.

This ministry is expressly emphasized in Romans 8:34; Hebrews 7:25; 9:24; 1 John 2:1. It is also prefigured in passages like Isaiah 53:12. We are naturally led to ask the questions, What is the bearing of this intercession? What is the blessing requested? From whom is it implored and for whom? Interpreters appear to have been sometimes puzzled by these questions. Some matters, however, may be clarified at once. The one to whom the intercession is directed is surely the Triune God, represented, as is frequently the case, by the Father. It is doubtful that it is just one person of the Trinity in contrast to the other two.

The One who offers the intercession is Christ, the God-man, in His office of mediator, thus not merely as man, nor merely as God. This point is surely made amply clear in the Epistle to the Hebrews.

The blessing sought can scarcely be a favor that God would be reluctant to grant and that is wrested away from Him on the ground of personal privilege. It is here that one must note with care the close connection between the atonement and the intercession of Christ. These are distinct, but inseparable aspects of the priestly work of Christ, and they appear in conjunction in a number of crucial texts (e.g. Isa 53:12; Rom 8:34; Heb 7:25-27; 9:24-28; 1 John 2:1, 2). Perhaps no one has articulated this connection between oblation and intercession as carefully as Hugh Martin in his great book on The Atonement (1870, pp. 96-160). In the light of this relationship we may feel some confidence in asserting that the primary purpose of the intercession of Christ is to provide a continued application of the merits of His life and death for those whom He has redeemed, so that they are sheltered from the righteous wrath of a Holy God and, viewed through the interposition of Christ, their covenant head, they are in a position to receive the full measure of the blessings which flow from His redeeming activity (cf. Eph 1:3-11).

If we are correct in this basic understanding, the intercession of Christ might be compared to a filter which absorbs rays which would be deadly for us, and at the same time would enable God to look at us through Christ, as covered by His interposition (justification). This type of illustration may help us to grasp the importance of having an eternal high priest and an eternal redemption. It is only “in Christ” that these blessings are ours and this relationship needs to be sustained in order for us to continue to enjoy the benefits. It is of great importance here to safeguard the close unity between the forensic and the recreative aspects of Christ’s redemptive work. Failure to give sufficient attention to the forensic aspect is at the foundation of the onesided views of the Socinians in the 16th cent. and more recently of W. Milligan and B. F. Westcott. Conversely those who view the intercession of Christ exclusively in terms of justification are falling short of the full amplitude of His gracious ministration.

We might conclude that the object of Christ’s intercession is the full measure of the manifold graces which He has secured for His own. While the most eminent of these are the benefits of salvation, Romans 8:32 permits us to feel confident that nothing that we need is excluded from His intercessory concern. (Cf. also John 14:13; 15:7; 16:23, etc. as well as Jesus’ prayers during His life on earth.)

What a comfort for the believer, besieged by ills of various sorts and burdened by a sense of his own weakness and unworthiness, to think of the perpetual intercession of Christ on his behalf! This is the precise point of the Scriptures which speak of this theme.

If the question be raised for whom Christ does intercede, the answer appears to be given clearly in the words of John 17:9: “I am not praying for the world but for those whom thou hast given me, for they are thine.” This Scripture seems to teach that the intercession concerns mainly those who are encompassed in God’s saving purpose. In some instances these may be alive at the time of the prayer, although not yet brought consciously into the circle of the redeemed (cf. Luke 23:34). In John 17:20 the prayer concerns men who are not even alive at the time. The magnitude of Christ’s mind and heart transcends in His intercession the limits of time and space that usually circumscribe us.

And so in keeping with His supreme majesty the great mediator intercedes constantly (Heb 7:25) and effectually (John 11:42), securing for His own the full measure of the blessings which He purchased for them by the blood of the cross.

C. Ministry of healing. In the OT, the priests had certain medical responsibilities (Lev 13 and 14; cf. Matt 8:4; Luke 17:14; etc.), and while they had no special power to effect a cure, they were those appointed by God to safeguard public health.

This aspect of the priesthood may find its supreme expression in the healing ministry of Jesus Christ. The prophecy of Isaiah 53:4, “Surely he has borne our griefs and carried our sorrows,” is interpreted by Matthew to have reference, at least in part, to Jesus’ healing activity (Matt 8:17).

B. F. Westcott has a classification of gospel miracles (Introduction to the Study of the Gospels [1896], pp. 466-469) which shows that out of thirty-four miracles of Jesus related with some detail in the gospels, twenty-five were miracles of healing (this includes three cases of resurrection and six cases of exorcism). Thus the work of Christ could well be characterized by Matthew as “teaching...preaching...and healing every disease and every infirmity among the people” (Matt 4:23 cf. Matt 14:36; Mark 6:56; Luke 4:18; Acts 10:38; etc.).

Christ delegated to His disciples some share in this work (Matt 10:1; cf. also Mark 16:18; Acts 5:16, and James 5:14, 15). Faith healing may be viewed as an extension of Christ’s priestly office.

ISBE (1915) The Offices of Christ Part 1

Christology has been traditionally divided in three parts: (1) The Person of Christ (His deity and humanity united in one person); (2) The states of Christ (the humiliation and exaltation of the Mediator); (3) The work of Christ.

The last topic has been frequently and conveniently dealt with under the title of “The Offices of Christ.” The principle which underlies this terminology is simply that the work that Christ accomplished is the perfect fulfillment of certain basic functions or offices in which the essential relationship of God and man is expressed.

These offices often are classified as prophetic, priestly and kingly. While these categories are not fully exhaustive of all that Christ accomplished and while some overlapping may be occasionally observed between them, there are good reasons why these may continue to be used.

1. One of the most significant (and common) designations of Jesus is the Christ (Heb.: מָשִׁיחַ, H5431) which means “The Anointed One.” Now in the OT three offices were commonly inaugurated by a ceremony of unction as indicative of God’s sanction: the offices of priest (Exod 30:30; 40:13, 15 and many other references), of king (1 Sam 10:1; 15:1, 17; 16:3, 12, 13; 1 Kings 1:34; 19:15, 16 etc.), and of prophet (1 Kings 19:16; and Isa 61:1; cf. Ps 105:15). A development of the nature of Christ’s work along this structure would therefore be particularly well suited to exhibit the correspondence between OT and NT, between the expectation of the Old Covenant and the fulfillment of the New Covenant.

2. The terms prophet, priest and king are in fact used by the NT with reference to Jesus Christ, and while other titles could also be pressed into service here, there is no good reason to question the appropriateness of these designations.

3. This division is consecrated by great antiquity. It appears notably in the beginning of Eusebius’ Ecclesiastical History (I, iii, 8, 9) and frequently since that time. It has been favored esp. since the Reformation, perhaps because of its effective use by John Calvin (Institutes II, xv).

I. The prophetic office

A prophet is a person used by God to transmit messages that God desires to communicate to men (Exod 7:1; Deut 18:18). The element of prediction, which is prominent in the popular idea of a prophet, is not an essential of the Biblical concept.

As early as the life of Moses, we have a promise from God that He would provide His people with prophetic guidance (Deut 18:15, 18). This promise, which received a partial accomplishment through the succession of OT prophets, was fulfilled in a most complete and satisfying manner in the coming of Jesus Christ as is indicated by Peter (Acts 3:22-24) and Stephen (Acts 7:37). Christ’s coming did meet the yearning of those who were looking for the advent of the Messiah; and the prophetic character of His mission received recognition even among the people of His day (Matt 16:14; 21:11, 46; Luke 7:16; John 1:23; 4:19; 6:14; 7:40; 9:17). The disciples particularly acknowledged that He had the words of eternal life (John 6:68), and that He uttered the words of God (John 3:34). Christ referred to Himself as a prophet (Matt 13:57; Mark 6:4; Luke 4:24; 13:33; John 4:44), and claimed to present a message from the Father (John 8:26-28, 40; 12:49, 50; 14:10, 24; 15:15; 17:8). He came to bear witness to the truth (8:45, 46; 19:35). In fact “grace and truth came through Jesus Christ” (1:17), who could say of Himself: “I am...the truth” (14:6), or again “I am the light of the world” (8:12; 9:5; cf. John 3:19; 12:35, 36, 46). Even the Father from the heavenly heights bore witness to the authority of Christ’s prophetic word (Matt 17:5; Mark 9:7; Luke 9:35; John 5:37; 8:18). In the Book of Revelation we read that “the testimony of Jesus is the spirit of prophecy” (Rev 19:10).

There are two major ways in which Christ exercised His prophetic office: instruction and example, to which may be added a word about miracles.

A. Instruction. One of the chief activities of our Lord in His earthly ministry was preaching (Matt 4:17; 11:1; Mark 1:38; Luke 4:18, 43) and teaching (Matt 7:29; 11:1; Luke 11:1; Acts 1:1). A good share of the Gospel account is devoted to a record of His discourses and statements.

He taught with authority (Matt 7:29). He set His own statements on a level with the Word of God in the OT law (Matt 5:22, 28, 32, 34, 39, 44; 19:9), not of course to discredit inspired writ, but to provide a divinely accredited interpretation of the OT law. He did not hesitate to give commandments vested with divine authority (Matt 28:20; John 14:21; 15:12). He emphasized that His words would not pass away (Matt 24:35; Mark 13:31; Luke 21:33) and that the truth He proclaimed should extend to the whole world (Matt 26:13; 28:19, 20). He asserted that men’s ultimate destiny could depend on their treatment of His words (Matt 7:24-27; Mark 8:38; John 8:24; 12:48). He described these words as spirit and life (John 6:33). After Christ’s ascension, God the Holy Spirit will bring to their remembrance what Jesus had taught them (14:26).

The true disciples therefore were always eager to receive Christ’s teaching. They accepted it even when others viewed His utterances as a “hard saying” (John 6:60). They addressed Jesus by the title “Rabbi” (or, Rabboni), which is an acknowledgment of His authority. Mary who sat at His feet and listened to His teaching received commendation (Luke 10:39, 41). Those who wish to be closest to Christ must hear the Word of God coming from His lips (Luke 8:21; 11:28).

The ministry of Jesus is repeatedly compared to a light which illumines those who are in darkness (Matt 4:16; Luke 2:32; John 1:4, 7, 8, 9; etc). After Christ’s resurrection the apostles were always eager to proclaim the truths revealed by Jesus (1 Cor 7:10; 11:23; 1 John 1:3; 2:3, 4; 3:22-24; 4:21; 2 John 6; Rev 22:4). In fact the authority of Christ’s teaching was never seriously questioned in the Christian Church. Those who did want to discard some elements of it almost invariably had recourse to the doubtful expedient of questioning the authenticity of what they wished to remove, rather than to admit its genuineness and then presume to disagree with Jesus.

Perhaps the best summary of this aspect of Christ’s ministry came from the lips of soldiers who were sent to arrest Him: “No man ever spoke like this man” (John 7:46).

B. Example. The prophets were occasionally called to present the truth not merely in verbal expression, but in certain dramatic portrayals in which they were to be the center of an “object lesson” given by divine mandate (cf. Ezek 4:5; Hos 1; etc.). In fact, the whole character of the prophetic life was ordinarily to be in such conformity to the divine commandments that the prophet could be called “the man of God.” The case of some rebellious prophets like Balaam (Num 22-24), is really an exception to the rule that God chose to speak of old through holy men (cf. possibly 2 Pet 1:21). Yet even the most notable and dedicated prophets were under the curse of sin, and failed to portray with complete faithfulness the image of God. For its full implementation, the prophetic office demanded one whose life would follow a pattern of perfect conformity to the divine will.

This is precisely what Christ accomplished. His food was “to do the will of him who sent” Him (John 4:34). He who sees Him sees the Father who sent Him (John 12:44; 14:9). In the high-priestly prayer of Jesus, He sums up His earthly ministry in these words: “I have manifested thy name to the men whom thou gavest me” (John 17:6; cf. also v. 26). In the truest and deepest sense “He made God known,” He “exegeted” God (John 1:18). No one can really claim to know God, but those to whom Christ willed to reveal Him (Matt 11:27).

Thus Christ could commend His own course as worthy of the imitation of His disciples (Luke 14:27; John 13:15, 34; 15:12; 21:19, 22) and in turn the apostles presented Christ as the supreme example (1 Cor 11:1; Phil 2:5; 1 Pet 2:21; 1 John 2:6). As the image of God (2 Cor 4:4; Col 1:15; Heb 1:3) Christ is the perennial ideal of the believer, toward whom his every aspiration tends (Rom 8:29; 2 Cor 3:17; 1 John 3:2).

C. Miraculous activity. There is some question whether the miracles of Christ fit more appropriately under His kingly office or under His prophetic functions. Certainly in His miracles, He manifested His royal power over nature and men, yet God often was pleased to accredit the ministry of a prophet through miraculous interventions (e.g. the cases of Moses, Elijah, Elisha, etc.). Christ did point to His signs as grounds for acceptance of Him (Matt 11:4, 5, 20-24; 12:28; Mark 2:9-11; John 5:36; 10:25, 38; 11:42; 14:11). Many were indeed impressed by this evidence of God’s supernatural assistance and found in it the proof of a divine mission (Mark 1:27; John 1:50; 2:11, 23; 3:2; 4:53; 6:14, 30; 7:31; 9:16, 31-33; 11:45, 48; 12:11, 18). This may in fact be considered one of the dominant themes of the fourth gospel.

The nature and variety of Christ’s miracles are considered elsewhere in this encyclopedia. It will suffice to point out here that in range and frequency His miracles far excel those of other ages of supernatural intervention (e.g. Moses, Elijah, Elisha, Apostolic age, etc.). For the apex of prophetic utterance, we have the utmost divine sanction in miraculous power.

“In many and various ways God spoke of old to our fathers by the prophets; but in these last days he has spoken to us by a Son” (Heb 1:1, 2).

St Bernard on the vanity of the creature

Using AI I assembled these suggestions by St. Bernard of Clairvaux as to what spiritual reflections might help us recognise the vanity of created things and detach from their allure. These reflections focus on the impermanence of the world, the brevity of human life and the ultimate fulfilment found only in God. Here are some key ideas Bernard proposed to help cultivate this awareness:

1. The Brevity of Life and the Inevitability of Death

Bernard encouraged p ople to meditate on the shortness of human life and the certainty of death as a way to recognise the fleeting nature of all worldly things. In his view, by contemplating mortality, we become aware that material possessions, earthly honours and pleasures will all perish. Death comes quickly, and it is followed by judgment and that reminds the soul that it should focus on eternal realities rather than temporary gains.

2. The Emptiness of Worldly Pursuits

He often pointed out that even if one were to achieve all the wealth, power or status the world could offer, it would still not satisfy the deepest longings of the heart. Bernard taught that created things, though good in themselves as gifts of God, are not the ultimate purpose of human life. He suggested reflecting on the "restlessness" of the soul when it chases after fleeting pleasures and how these pursuits leave people feeling empty and unfulfilled.

3. The Transitory Nature of All Created Things

Bernard emphasised the transient nature of all creatures. He advised Christians to reflect on how everything in the material world changes, decays and ultimately passes away. By contemplating this truth, the soul can come to understand that nothing in the world is permanent or worthy of ultimate trust. This awareness fosters detachment and helps to redirect one’s desires toward the unchanging, eternal God.

4. Human Frailty and Sin

Another point Bernard made was the frailty of human nature, particularly our susceptibility to sin and pride. He believed that when we become overly attached to created things, it often leads to pride, self-indulgence and spiritual blindness. He suggested reflecting on our own fragility and tendency toward sin as a way of recognising our dependence on God's grace rather than on earthly achievements.

5. The Glory of God as the Only True Satisfaction

For Bernard, the highest and truest source of fulfilment was union with God. He encouraged Christians to contemplate the beauty, majesty and eternity of God, in contrast to the imperfection and vanity of worldly things. By focusing the mind on the infinite goodness of God, the soul can see more clearly how trivial and insignificant created things are in comparison.

6. Christ's Humility and Suffering

Bernard often exhorted believers to meditate on the humility and suffering of Christ. By contemplating Christ's example - who, though divine, emptied Himself and embraced poverty and suffering - the soul can better appreciate the futility of seeking worldly greatness or comfort. This helps shift the focus from self-centered pursuits to a life of humility and service, modeled on Christ.

7. The Final Judgment and Eternal Life

He also recommended thinking about the final judgment and the eternal destiny of the soul. Bernard believed that when one keeps in mind the reality of heaven and hell, it becomes easier to see the vanity of earthly attachments. Reflecting on the ultimate reward of eternal life with God can inspire detachment from worldly things and increase one's longing for heavenly joy.

In summary, St. Bernard suggested reflecting on death, the transitory nature of life, human sinfulness, Christ's example, and the promise of eternal life to help believers detach themselves from the vanity of creatures and focus on the ultimate good - union with God.

Berkhof on the doctrine of God and Creation, Attributes of God (Summary Christian Doctrine)

Part II: The Doctrine of God and Creation

Chapter VI: The Attributes of God

God reveals Himself not only in His names, but also in His attributes, that is, in the perfections of the divine Being. It is customary to distinguish between incommunicable and communicable attributes. Of the former there are no traces in the creature; of the latter there are.

1. The Incommunicable Attributes. These emphasize the absolute distinction between God and the creature, and include the following:

a. The independence or self-existence of God. This means that God has the ground of His existence in Himself, and unlike man, does not depend on anything outside of Himself. He is independent in His Being, in His virtues and actions, and causes all His creatures to depend on Him. The idea is embodied in the name Jehovah and finds expression in the following passages, Ps. 33:11; 115:3; Isa. 40:18 ff.; Dan. 4:35; John 5:26; Rom. 11:33-36; Acts 17:25; Rev. 4:11.

b. The immutability of God. Scripture teaches that God is unchangeable. He is forever the same in His divine Being and perfections, and also in His purposes and promises, Num. 23:19; Pa 33:11; 102:27; Mal. 3:6; Heb. 6:17; Jas. 1:17. This does not mean, however, that there is no movement in God. The Bible speaks of Him as coming and going, hiding and revealing Himself. He is also said to repent, but this is evidently only a human way of speaking of God, Ex. 32:14; Jonah 3:10, and really indicates a change in man's relation to God.

c. The infinity of God. This means that God is not subject. to limitations. We can speak of His infinity in more than one sense. Viewed in relation to His being, it may be called His absolute perfection. He is unlimited in His knowledge and wisdom, in His goodness and love, in His righteousness and holiness, Job 11:7-10; Psa. 145:3. Seen in relation to time, it is called His eternity. While this is usually represented in Scripture as endless duration, Ps. 90:2; 102:12, it really means that He is above time and therefore not subject to its limitations. For Him there is only an eternal present, and no past or future. Viewed with reference to space, it is called His immensity. He is everywhere present, dwells in all His creatures, filling every point of space, but is in no way bounded by space, I Kings 8:27; Ps. 139:7-10; Isa. 66;1; Jer. 23:23, 24; Acts 17:27, 28.

d. The simplicity of God. By ascribing simplicity to God we mean that He is not composed of various parts, such as the body and soul in man, and for that very reason is not subject to division. The three persons in the Godhead are not so many parts of which the divine essence is composed. The whole being of God belongs to each one of the Persons. Hence we can also say that God and His attributes are one, and that He is life, light, love, righteousness, truth, and so on.

2. The Communicable Attributes. These are the attributes of which we find some resemblance in man. It should be borne in mind, however, that what we see in man is only a finite (limited) and imperfect likeness of that which is infinite (unlimited) and perfect in God. Here we have:

a. The knowledge of God. This is that perfection of God whereby He, in a manner all His own, knows Himself and all things possible and actual. God has this knowledge in Himself, and does not obtain it from without. It is always complete and always present in His mind. And because it is all-comprehensive, it is called omniscience. He knows all things, past, present and future, and not only the things that have real existence, but also those which are merely possible. I Kings 8:29; Ps. 139:1-16; Isa. 46:10; Ezek. 11:5; Acts 15:18; John 21:17; Heb. 4:13.

b. The wisdom of God. God's wisdom is an aspect of His knowledge. It is the virtue of God which manifest itself in the selection of worthy ends and in the choice of the best means for the realization of those ends. The final end to which He makes all things subservient is His own glory. Rom. 11:33; I Cor. 2:7; Eph. 1:6, 12, 14; Col. 1:16.

c. The goodness of God. God is good, that is, perfectly holy. in Himself. But this is not the goodness we have in mind here. In this connection we refer to the divine goodness that reveals itself in doing well unto others. It is that perfection which prompts Him to deal kindly and bounteously with all His creatures The Bible refers to it repeatedly, Ps. 36:6; 104:21; 145:8, 9, 16; Matt. 5:45; Acts 14:17.

d. The love of God. This is often called the most central attribute of God, but it is doubtful whether it should be regarded as more central than the other perfections of God. In virtue of it He delights in His own perfections and in man as the reflection of His image. It may be considered from various points of view. The unmerited love of God which reveals itself in pardoning sin is called His grace, Eph. 1:6, 7; 2:7-9; Tit. 2:11. That love relieving the misery of those who are bearing the consequences of sin is known as His mercy or tender compassion, Luke 1:64, 72, 78; Rom. 15:9; 9:16, 18; Eph. 2:4. And when it bears with the sinner who does not heed the instructions and warnings of God it is named His longsuffering or forbearance, Rom. 2:4; 9:22; I Pet. 3:20; II Pet. 3:16.

e. The holiness of God. God's holiness is first of all that divine perfection by which He is absolutely distinct from all His creatures, and exalted above them in infinite majesty. Ex. 15:11; Isa. 57:15. But it denotes in the second place that He is free from all moral impurity or sin, and is therefore morally perfect. In the presence of the holy God man is deeply conscious of his sin, Job 34:10; Isa. 6:5; Hab. 1:13.

f. The righteousness of God. The righteousness of God is that perfection by which He maintains Himself as the Holy One over against every violation of His holiness. In virtue of it He maintains a moral government in the world and imposes a just law on man, rewarding obedience and punishing disobedience, Ps. 99:4; Isa. 33:22; Rom, 1:32. The justice of God which manifests itself in the giving of rewards is called His remunerative justice; and that which reveals itself in meting out punishment is known as His retributive justice. The former is really an expression of His love, and the latter of His wrath.

g. The veracity of God. This is that perfection of God in virtue of which He is true in His inner being, in His revelation, and in His relation to His people. He is the true God over against the idols, knows things as they really are, and is faithful in the fulfillment of His promises. From the last point of view this attribute is also called God's faithfulness. Num. 23:19; I Cor. 1:9; II Tim. 2:13; Heb. 10:23.

h. The sovereignty of God. This may be considered from two different points of view, namely, His sovereign will, and His sovereign power. The will of God is represented in Scripture as the final cause of all things, Eph. 4:11; Rev. 4:11. On the basis of Deut. 29:29 it is customary to distinguish between the secret and the revealed will of God. The former is the will of God's decree, which is hidden in God and can be known only from its effects, and the latter is the will of His precept, which is revealed in the law and in the gospel. God's will respecting His creatures is absolutely free, Job 11:10; 33:13; Ps. 115:3; Prov. 21:1; Matt. 20:15; Rom. 9:15-18; Rev. 4:11. The sinful deeds of man are also under the control of His sovereign will, Gen. 50:20; Acts 2:23. The power to execute His will is called his omnipotence. That God is omnipotent does not mean that He can do everything. The Bible teaches us that there are some things which God cannot do. He cannot lie, sin, deny Himself, Num. 23:19; I Sam. 15:29; II Tim. 2:13; Heb. 6:18; Jas. 1:13, 17. It does mean that He can, by the mere exercise of Hie will, bring to pass whatsoever He has decided to accomplish, and that, if He so desired, He could do even more than that, Gen. 18:14; Jer. 32:27; Zech. 8:6; Matt. 3:9; 26:53.

To memorize. Passages to prove God's:

a. Incommunicable attributes:

Independence.

John 5:26. "For as the Father hath life in Himself, even so He gave to the Son also to have life in Himself."

Immutability.

Mal. 3:6. "For I, Jehovah, change not; therefore ye, 0 sons of Jacob, are not consumed."

James 1:17. "Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom can be no variation, neither shadow that is cast by turning."

Eternity.

Ps. 90:2. "Before the mountains were brought forth, or ever Thou hadst formed the earth and the world, even from everlasting to everlasting, Thou art God."

Ps. 102:27. "But Thou art the same, and Thy years have no end."

Omnipresence.

Ps. 139:7-10. "Whither shall I go from Thy Spirit? Or whither shall I flee from Thy presence? If I ascend up into heaven, Thou art there: if I make my bed in Sheol, behold Thou art there. If I take the wings of the morning, and dwell in the uttermost parts of the sea; even there shall Thy hand lead me, and Thy right hand shall hold me."

Jer. 23:23, 24. "Am I a God at hand, saith Jehovah, and not a God afar off? Can any hide himself in secret places so that I shall not see him' saith Jehovah. Do I not fill heaven and earth? saith Jehovah?"

b. Communicable attributes:

Omniscience.

John 21:17b. "And he said unto Him, Yea, Lord, Thou knowest all things', Thou knowest that I love Thee."

Heb. 4:13. "And there is no creature that is not manifest in His sight; but all things are naked and laid open before the eyes of Him with whom we have to do."

Wisdom.

Ps. 104:24. "0 Jehovah, how manifold are Thy works! In wisdom hast Thou made them all."

Dan. 2:20, 21b. "Blessed be the name of God for ever and ever; for wisdom and might are His.... He giveth wisdom unto the wise, and knowledge to them that have understanding."

Goodness.

Ps. 86:5. "For Thou, Lord, art good, and ready to forgive, and abundant in lovingkindness unto all them that call upon Thee."

Ps. 118:29 "0 give thanks unto the Lord, for He is good; for His lovingkindness endureth forever."

Love.

John 3:16. "God so loved the world, that He gave His only begotten Son, that whosoever believeth on Him should not perish, but have eternal life."

I John 4:8. "He that loveth not knoweth not God; for God is love."

Grace.

Neh. 9:17b. "But Thou art a God ready to pardon, gracious and merciful, slow to anger, and abundant in lovingkindness."

Rom. 3:24. "Being justified freely by His grace through the redemption that is in Christ Jesus."

Mercy.

Rom. 9:18. "So then He hath mercy on whom He will and whom He will He hardeneth."

Eph. 2:4, 5. "But God, being rich in mercy, for His great love wherewith He loved us, even when we were dead through our trespasses, made us alive together with Christ."

Longsuffering or forbearance.

Num. 14:18. "Jehovah is slow to anger, and abundant in lovingkindness, forgiving iniquity and transgression."

Rom. 2:4. "Or despisest thou the riches of His goodness and forbearance and longsuffering, not knowing that the goodness of God leadeth thee to repentance?"

Holiness.

Ex, 15:11. "Who is like unto Thee, 0 Jehovah, among the gods? Who is like unto Thee, glorious in holiness, fearful in praises, doing wonders?"

Isa. 6:3b. "Holy, holy, holy, is Jehovah of hosts: the whole earth is full of His glory."

Righteousness or justice.

Ps. 89:14. "Righteousness and justice are the foundation of Thy throne."

Ps. 145:17. "Jehovah is righteous in all His ways, and gracious in all His works."

I Pet. 1:17. "And if ye call on Him as Father, who without respect of persons judgeth according to each man's work, pass the time of your sojourning in fear."

Veracity or faithfulness.

Num. 23:19. "God is not a man, that He should lie, neither the son of man, that He should repent. Hath He said, and will He not do it? Or hath He spoken, and will He not make it good?"

II Tim. 2:13. "If we are faithless, he abideth faithful; for He cannot deny Himself."

Sovereignty.

Eph. 1:11. "In whom also we were made a heritage, having been foreordained according to the purpose of Him who worketh all things after the council of His will."

Rev. 4:11. "Worthy art Thou, our Lord and our God, to receive the glory and the honor and the power; for Thou didst create all things, and because of Thy will they were, and were created."

Secret and revealed will.

Deut. 29:29. "The secret things belong unto Jehovah our God; but the things that are revealed belong unto us and to our children for ever, that we may do all the words of this law."

Omnipotence.

Job 42:2. "I know that Thou canst do everything." Matt. 19:26. "With God all things are possible." Luke 1:37. "For with God nothing shall be impossible."

For Further Study:

a. Give instances in which the Bible identifies God and His attributes, Jer. 28:6; Heb. 12:29; I John 1:5; 4:16.

b. How can God be just and gracious to the sinner at the same time, Zech. 9:9; Rom. 3:24-26?

c. Prove from Scripture that God's foreknowledge includes conditional events. I Sam. 23:10-13; II Kings 13:19; Ps. 81:13-15; 48:18; Jer. 38:17-20; Ezek. 3:6; Matt. 11:21.

Thomas Watson on Studying the Vanity of the Creature

In his Art of Divine Contentment Thomas Watson gives rules for gaining contentment. Rule 12 says

Study the vanity of the creature. It matters not whether we have less or more of these things, they have vanity written upon the frontispiece of them; the world is like a shadow that declineth; it is delightful, but deceitful; it promiseth more than we find, and it fails us when we have most need of it. All the world rings changes, and is constant only in its disappointments: what then, if we have less of that which is at best but voluble and fluid? The world is as full of mutation as motion; and what if God cut us short in sublunaries? The more a man hath to do with the world, the more he hath to do with vanity. The world may be compared to ice, which is smooth, but slippery; or to the Egyptian temples, without very beautiful and sumptuous, but within nothing to be seen but the image of an ape; every creature saith concerning satisfaction, it is not in me. The world is not a filling, but a flying comfort. It is like a game at tennis; providence bandies her golden balls, first to one, then to another. Why are we discontented at the loss of these things, but because we expect that from them which is not, and repose that in them which we ought not? “Jonah was exceeding glad of the gourd.” (Jon. 4. 6) What a vanity was it? Is it much to see a withering gourd smitten? Or to see the moon dressing itself in a new shape and figure?