The Messiah is the whole center of a Messianic systematic theology.When Jesus came. He was revealed to be the Messiah for Israel. He is the Seed of the Woman, the Son of Abraham, The Prophet like unto Moses, and the Son of David. When Jesus came, He revealed that He is the Good Shepherd for the House of Israel. In John 10, He declared that there are sheep “not of this fold.” These would be Gentile believers who were outside of Israel but who would place trust in Israel’s Messiah. Christ sought to bring them into the sheepfold of Israel (aule) so that two flocks would become one flock. There would be one flock, the Church, inside one sheepfold (Israel).
This distinction between flock and sheepfold sets up two key bases of authority that exist inherently in the Messiah and is delegated to God’s people. The Messiah has both Kingly authority over the structure and habitation which shelters the sheep and priestly authority which mediates the personal relationship between the sheep and the Messiah as Shepherd. Jesus Christ, as the Messiah, would have Kingly authority as the King of Israel and Priestly authority as the High Priest in the Order of Melchizedek.
The objective of this chapter is to present the Kingship and Priesthood of Christ in a way that corrects erroneous conceptions of these in Covenant Theology and Dispensationalism. Covenant Theology allegorizes and spiritualizes the Kingship of Christ, and Dispensationalism obscures both the Kingship and the Priesthood of Christ.
He is the King of Israel
As the Son of David, Jesus Christ is the King of Israel. He was ordained by God to rule over Israel. Israel, in this contextincludes the biological descendants of Abraham, Issac, and Jacob andincludes jurisdiction over the Promised Land in fulfillment of the Covenants of Abraham and David. It was in this context that Jesus would engage in the Triumphal Entry that the Messiah takes into Jerusalem as the King of Israel. The multitudes give me a royal welcome, saying“Hosanna! ‘BLESSED IS HE WHO COMES IN THE NAME OF THE LORD!’ The King of Israel!”
John 12:12-15 The next day a great multitude that had come to the feast, when they heard that Jesus was coming to Jerusalem, 13 took branches of palm trees and went out to meet Him, and cried out:“Hosanna! ‘BLESSED IS HE WHO COMES IN THE NAME OF THE LORD!’ The King of Israel!” 14 Then Jesus, when He had found a young donkey, sat on it; as it is written: 15 “FEAR NOT, DAUGHTER OF ZION; BEHOLD, YOUR KING IS COMING, SITTING ON A DONKEY’S COLT.”
Instead of being crowned King, Jesus was crucified as a criminal. The Lord Jesus anticipated this rejection. He presented the following parable against the religious leaders who would have Him murdered – and presented it just before the Triumphal Entry.
Luke 19:12-27 Therefore He said: “A certain nobleman went into a far country to receive for himself a kingdom and to return. (13) So he called ten of his servants, delivered to them ten minas, and said to them, ‘Do business till I come.’ (14)But his citizens hated him, and sent a delegation after him, saying, ‘We will not have this man to reign over us.‘
These opening verses refer to the rejection of Jesus, the Jewish Messiah, by the Jewish leaders – and by extension – the world. In the meantime, He was crowned King by God the Father and He had given resources to His Servants the Church with the mandate “do business til I come.” This was the set up for both the Jewish diaspora and the Church Age. The Church is also in diaspora in that she has limited access to prerogatives that require an Israelite state or the Promised Land. Excellent stewardship of private property right sometimes meant that entire cultures were oriented in a Judeo-Christian ethos, but this was, at best, an imperfect instantiation of what is to be realized when Jesus Christ returns.
When Jesus returns, two things happen. One is that He evaluates the performance of His servants and determines awards. Private property rights become translated into state prerogatives. In verses 19:16-19 we read that Jesus gave these property managers authority over entire cities. They are able to do so because the King of Israel is now physically present in Jerusalem on his throne.
Luke 19:12-27 …(15) “And so it was that when he returned, having received the kingdom, he then commanded these servants, to whom he had given the money, to be called to him, that he might know how much every man had gained by trading (16) Then came the first, saying, ‘Master, your mina has earned ten minas.’ (17) And he said to him, ‘Well done, good servant; because you were faithful in a very little, have authority over ten cities.’ (18) And the second came, saying, ‘Master, your mina has earned five minas.’ (19) Likewise he said to him, ‘You also be over five cities.’…
At this time all opposition to His rule has been broken, and it is time for judgment. Both unfaithful churchmen and those who outright reject him are to be judged.
Luke 19:12-27…(20) “Then another came, saying, ‘Master, here is your mina, which I have kept put away in a handkerchief. (21) For I feared you, because you are an austere man. You collect what you did not deposit, and reap what you did not sow.’ (22) And he said to him, ‘Out of your own mouth I will judge you, you wicked servant. You knew that I was an austere man, collecting what I did not deposit and reaping what I did not sow. (23) Why then did you not put my money in the bank, that at my coming I might have collected it with interest?’ (24) “And he said to those who stood by, ‘Take the mina from him, and give it to him who has ten minas.’ (25) (But they said to him, ‘Master, he has ten minas.’) (26) ‘For I say to you, that to everyone who has will be given; and from him who does not have, even what he has will be taken away from him.(27) But bring here those enemies of mine, who did not want me to reign over them, and slay them before me.’ “
Notice that this parable indicates the Messiah having real and physical kingly authority when He returns. When He Returns He will physically rule Israel as the Messiah, and faithful believers, whether they be Jew or Gentile, will exercise literal and physical governmental authority. In Matthew 23:37-39 He pronounces judgment on unfaithful Israel. He pronounces diaspora and desolation until they say “Blessed is He who comes in the name of the Lord.” This comes from Psalm 118, which indicates a great revival in Israel at the end time. This blessing is the blessing to be bestowed upon the Messiah by the people as He enters in triumph. Jesus will return to take His place as the King of Israel when Israel is ready to receive her King.
Mat 23:37-39 “O Jerusalem, Jerusalem, the one who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, as a hen gathers her chicks under her wings, but you were not willing! (38) See! Your house is left to you desolate; (39) for I say to you, you shall see Me no more till you say,‘BLESSED is HE WHO COMES IN THE NAME OF THE LORD!’“
Christ’s triumph as King of Israel requires that Israel be literally restored as a Kingdom – one that will rule the world – not as a result of human machination – but of the victory of the Messiah Himself.
High Priest after the Order of Melchizedek.
We read in several places in Scripture that Christ is High Priest forever after the order of Melchizedek. Who is this Melchizedek, and how does this impact the redemption of the Saints?
Melchizedek is first mentioned in Scripture when he meets Abraham after Abraham’s victory over a coalition of armies from what is left of the Ur Empire when they captured Sodom. While Abraham’s Amorite allies, Eschol, Aner, and Mamre, grab their share of the loot and then go on to finish off the Ur Empire, Abraham quits the fight once he gains his nephew Lot’s household back and meet Melchizedek.
Melchizedek is identified as the King of Salem (Jerusalem) and Priest of God. He presents what looks like the first communion, serving bread and wine. Abraham present to Melchizedek the tithe of the loot, and Melchizedek pronounces a blessing upon Abraham.
Gen 14:17-20 And the king of Sodom went out to meet him at the Valley of Shaveh (that is, the King’s Valley), after his return from the defeat of Chedorlaomer and the kings who were with him. (18) ThenMelchizedek king of Salem brought out bread and wine; he was thepriest of God Most High. (19) And he blessed him and said: “Blessed be Abram of God Most High, Possessor of heaven and earth; (20) And blessed be God Most High, Who has delivered your enemies into your hand.” And he gave him a tithe of all.
Melchizedek was pronouncing the blessing that had already been promised to Abraham. Abraham rejected the pathway to gain the promised land by human machination in rejecting his share of the spoils beyond tithing to Melchizedek. Abraham chose to trust God, and received a blessing far greater than that which he would have obtained by conquest. Aner, Eschol, and Mamre are only known for their brief appearances in Genesis and as “that darned Amorite” in the Chaldean histories. Abraham became the Father of nations.
The Priesthood of Melchizedek is of critical importance as the foundation of both the Mosaic and New Covenants. Hebrews 7:1-12 explains both of these.
The first three verses give an introduction of Melchizedek to the New Testament audience, adding information not present in the Old Testament passages. In verse 3 we read three things which suggest that this is a Christophany – an Old Testament appearance of Jesus Christ. Hebrews is highlightingspecifically the divine nature of Christ as 2 of these would not be true of his human nature.
1. No human ancestry.
2. No beginning nor ending of life
3. Like the son of God
Heb 7:1-12 For this Melchizedek, king of Salem, priest of the Most High God, who met Abraham returning from the slaughter of the kings and blessed him, (2) to whom also Abraham gave a tenth part of all, first being translated “king of righteousness,” and then also king of Salem, meaning “king of peace,” (3) without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God, remains a priest continually.
The point here is that this priesthood is a never-ending one. This last part nails the case that this is Christ. If Melchizedek is a self-existent High priest forever in the order of Melchizedek, and Christ is a self-existent High priest forever in the order of Melchizedek; then they are the same person. Starting in verse four, we see an analysis of the greatness of Melchizedek. It was His blessing that powered the Abrahamic Covenant. The Mosaic Covenant was a fulfillment of the Abrahamic Covenant. If the Mosaic Covenant depended upon the Abrahamic Covenant and the Abrahamic Covenant depended on the High Priestly blessing of Melchizedek, then the Mosaic Covenant depended upon the High Priestly blessing of Melchizedek. As the writer of Hebrews states, “Even Levi, who receives tithes, paid tithes through Abraham, so to speak (verse9)”
Heb 7:1-12…(4) Now consider how great this man was, to whom even the patriarch Abraham gave a tenth of the spoils. (5) And indeed those who are of the sons of Levi, who receive the priesthood, have a commandment to receive tithes from the people according to the law, that is, from their brethren, though they have come from the loins of Abraham; (6) but he whose genealogy is not derived from them received tithes from Abraham and blessed him who had the promises. (7) Now beyond all contradiction the lesser is blessed by the better. (8) Here mortal men receive tithes, but there he receives them, of whom it is witnessed that he lives. (9) Even Levi, who receives tithes, paid tithes through Abraham, so to speak, (10) for he was still in the loins of his father when Melchizedek met him.
Here the writer of Hebrews makes the case for appeal to the Priesthood of Melchizedek as the foundation of the New Covenant. The New Covenant is founded upon a Priesthood that both predates the Mosaic Covenant and is based on better promises and a stronger foundation. Christ is the High Priest in the Order of Melchizedek. As Order of Melchizedek transcends the Mosaic Covenant and the Mosaic Covenant is tethered to the Aaronic Priesthood, trusting in the Melchizedek priesthood required switching from the Mosaic Covenant to the New Covenant and is precisely fulfilled in the Church. The natural citizens of Israel must put their trust in Christ for salvation and forgiveness of sins.
Heb 7:1-12 …(11) Therefore, if perfection were through the Levitical priesthood (for under it the people received the law), what further need was there that another priest should rise according to the order of Melchizedek, and not be called according to the order of Aaron? (12)For the priesthood being changed, of necessity there is also a change of the law.
If redemption is mediated through the Melchizedek priesthood and Jesus Christ is that High Priest, then everyone, Jew or Gentile, must come through Christ. As King Jesus said in John 14:6, “I am the way, the truth, and the life. No one comes to the Father except through Me.”
Embracing Messianic Christianity
Both Covenantalists and Dispensationalists have some work to do here. Covenantalists need to gain a better grasp of how the Messiah fulfills His prophetic destiny as a literal, physical King of Israel and how this requires a literal restoration of Israel. Dispensationalists need to realize that the Church has citizenship with Israel and that everyone must come to Jesus for salvation and participate in the same Covenants. Messianic Jews need to avoid the Judaizing Heresy on one hand and tendencies toward dual Covenant theologies on the other. Jews and Gentiles are called to be one flock (the Church) in one sheepfold ((Israel) John 10:16).