CHRIST THE KING-PRIEST by Editor

Pacific Press Publishing Company · Oakland, California · Aug 28, 1898

FromSigns of the Times, Vol. 19, No. 42.

CHRIST THE KING-PRIEST.

By Editor

HIS RELATIONS TO CIVIL GOVERNMENT.

WE need not in this study consider the work of Christ as Mediator between God and man through all ages, but simply during the time of his priesthood in the heavenly sanctuary, "which the Lord pitched and not man." That priesthood began when God raised Christ "from the dead, and set him at his own right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come; and hath put all things under his feet, and gave him to be the head over all things to the church, which is his body, the fullness of him that filleth all in all." Eph. 1:20-23.

In the epistle to the Hebrews we learn that before he began his priesthood, he passed through all the temptations and trials to which man is subject, and in this trial he conquered. The record reads: "Wherefore in all things it behooved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. For in that [wherein] he himself hath suffered being tempted, he is able to succor them that are tempted." Heb. 2:17, 18.

In chapter 5 we are told that Christ is a high priest after the order of Melchizedek, and also of the suffering and trial which preceded that position:—

"Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto Him that was able to save him from death, and was heard in that he feared; though he were a Son, yet learned he obedience by the things which he suffered; and being made perfect, he became the author of eternal salvation unto all them that obey him; called of God an high priest after the order of Melchizedek."

Melchizedek was both "priest and king," "first being by interpretation also king of righteousness, and after that king of Salem, which is, king of peace." Chapter 7:2. As a priest-king Christ had no predecessors. The priesthood before him was of the tribe of Levi, while he, according to the flesh, was of the tribe of Judah. And on the throne where he reigns as priest no one has preceded him; for his reign on the throne of David is yet future. He now reigns, but on his Father's throne. Says the same epistle: "Now of the things which we have spoken this is the sum: We have such an High Priest, who is set on the right hand of the throne of the Majesty in the heavens." Chapter 8:1. The same truth is stated in the text before quoted from Ephesians. Thus, also, the prophet speaks of Christ's reign upon the throne of God:—

"Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple [church, 1 Cor. 3:16] of the Lord; even he shall build the temple of the Lord; and he shall bear the glory [or character of God], and shall sit and rule upon his [the Father's] throne; and he shall be a Priest upon his [the Father's] throne; and the counsel of peace shall be between them both." Zech. 6:12, 13.

The Psalmist says: "The Lord [Jehovah] said unto my Lord [Addonai, Christ], Sit thou at my right hand, until I make thine enemies thy footstool." "Thou art a priest forever [for the age] after the order of Melchizedek." Ps. 110:1, 4. And this text shows, as the others have done, that the kingdom of Christ is not yet; that his reign is that of a priest on the throne of his Father. Thus he speaks: "To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne." Rev. 3:21.

Many other scriptures might be given to show that Christ is now reigning as priest, a royal priest, on his Father's throne, the present kingdom and throne of grace. Heb. 4:16. His own kingdom is yet future, as we shall show in our next.

WHAT IS THE NATURE OF HIS PRESENT REIGN?

He, like Melchizedek, is King of Righteousness; he dispenses it to whomsoever he will. He is King of Peace; and peace he gives to all who will come into right relation to him. His sufferings here on earth were for the very purpose of reconciling men to God. Heb. 2:17. And by reconciling men to God by his death (2 Cor. 5:18), by justifying them or making them righteous by his life as priest (Rom. 3:24), and by building them up through his word of reconciliation (Acts 20:32), he builds the temple or spiritual house of God (Zech. 6:12, 13; Eph. 2:19, 20). But though he is a King, he does not build this temple of the Lord, he does not prosecute his work, by force of arms or physical power; for he is the King of Peace. The nature of his kingdom may be learned from his ambassadors. What do they say to the rebellious world? Let one of them answer:—

"And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; to wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. Now then we are ambassadors for Christ, as though God did beseech you by us; we pray you in Christ's stead, be ye reconciled to God." 2 Cor. 5:18-20.

Notice (1) that the apostle states that they, the ministers of Christ, are ambassadors for Christ; (2) that what is given or committed to them is the work and word of reconciliation; (3) that the way men are to be reconciled is by appeal to them and willing acceptance by them, not by coercion; (4) that the world may accept or reject this if they please. The ministry of reconciliation cannot, in its very nature, compel. It is love that reconciles; and love compels by winning, not by coercion. Its weapons, though mighty, "are, not carnal." 2 Cor. 10:4. Therefore, says Paul, concerning the motive power that prompted his ministry, "For the love of Christ constraineth us" (2 Cor. 5:14); and of the nature of his work he declares, "Knowing therefore the terror of the Lord [the future judgment day, verse 10; 1 Cor. 4:5], we PERSUADE men" (verse 11).

That Christ might win men he died, "gave himself for our sins." Gal. 1:4. In fact, he came to save sinners, to call sinners to repentance; and he himself declares: "And if any man hear my words, and believe not, I judge him not; for I came not to judge [condemn] the world, but to save the world." John 12:47. Therefore he rebuked Peter when he drew the sword to defend his Lord. Therefore says Paul: "Not for that we have dominion over your faith, but are helpers of your joy; for by faith ye stand." 2 Cor. 1:24.

Furthermore, the ministers of Christ are not the ministers of the law, but the gospel. "Go ye into all the world, and preach the gospel" is the commission of Christ. "He that believeth and is baptized shall be saved; but he that believeth not shall be damned." But the judgment rests with God. 1 Cor. 4:5; Rom. 14:10. That gospel is "the word of reconciliation," "the gospel of peace;" it is the word of good tidings; it is the news of a divine Redeemer and Saviour from sin, a helpful, loving Saviour.

During this priesthood his disciples are "pilgrims and strangers here" (1 Peter 2:11; Heb. 11:13); their citizenship is in heaven (Phil. 3:20); their life is from God, and their affections should be there (Col. 3:1-5); their duty is to submit to human laws and ordinances, oppressive though they may be, for the Lord's sake (1 Peter 2:13), unless to obey them is to transgress God's law, and then they are to obey God rather than men (Acts 4:19; 5:29); they are to pray that governments may be so conducted that they may lead a quiet and peaceable life in all godliness (1 Tim. 2:1, 2); they are not to seek for ruling positions, or chief places, but to do service to men (Matt. 20:25-28); in short, they are to follow the Master in a holy, humble life of self-denial, self-sacrifice, self-abnegation, showing forth his praises to men.

Therefore, Christ in his priesthood has committed no authority to his servants to coerce or compel men to render any form of worship to him, or to do one single act of devotion. This work is wholly a work of peace. If men blaspheme, Christians should pray for them and teach them the better way. If men turn from God to worship idols, Christians should teach them the true God. If men violate the Sabbath, the truth, the persuasion of the gospel may be used to turn them into the right way. But under no circumstances has the civil law a right to coerce men in these respects. And for Christians to attempt such a thing is to deny the gospel of Christ and the efficacy of his power as a priest. That power which has attempted such a work Inspiration calls "the man of sin," "the mystery of iniquity."