Hebrews 1:1-4 | The Supremacy of God's Son | Part 4

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Hebrews 1 | The Supremacy of God's Son | Part 5

Hebrews 1 | The Supremacy of God's Son | Part 5

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If you have your Bibles, please turn with me to Hebrews 1. We're actually going to be both in Hebrews 1 and in John, Gospel of John chapter 1.
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Hebrews 1, chapter 1, we'll be considering verses 1 and 2.
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I know what you're thinking. You're moving too fast. This is our fourth week, and we're already about to finish the second verse.
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Calm down. Calm down. I got this. Now, after we get through the prologue, it'll go a little faster, but please pray with me.
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Father, thank you. Lord, I pray that I have done my due diligence this past week as I'm studying your word and looking back at the
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Greek and looking at commentaries, God. I feel you have spoken to me to lead your people, to show them what you would have us to know this day.
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Oh, Lord, be gracious to us, your people, and speak to us through your word. In Jesus' name
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I pray. Amen. In the beginning,
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God created the heavens and the earth, and the earth was without form and void, and darkness was over the face of the deep, and the
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Spirit of God was hovering over the face of the water. And God said,
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Let there be light. And there was light. And the beginning was the word, and the word was with God, and the word was
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God. And all things were made through him, and without him was not anything made that was made.
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In him was life, and that life was the light of all men. Light shines into darkness, and darkness has not overcome it.
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And the word became flesh and dwelt among us. And we have seen his glory, glorious to the only
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Son from the Father, full of grace and truth.
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No one has ever seen God. The only God who is at the right side of the
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Father has made him known. Now please join me in our reading of Hebrews 1, verses 1 and 2.
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Long ago, at many times, and in many ways,
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God spoke to our fathers by the prophets. But in these last days he has spoken to us by his
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Son, whom he has appointed the heir of all things, through whom also he created the world.
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As I was studying this, I kind of saw some things where it says that he is the heir of all things.
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Right here where it says, he appointed the heir of all things, speaking of his Son, through whom he also created the world, that not only is he the heir of all things, but he is the creator of all things.
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Not only is he where revelations talk about Jesus being the root, but he's also the descendant.
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Can you imagine that? Not only is he the root, the beginning, the alpha, the beginning, but he's also the omega, the end.
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Alpha and omega, the first letter in the Greek alphabet is alpha and the last is omega, and this is saying that he is the end all of everything, talking about Jesus the
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Son. Not only is he the heir, but he is the creator.
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Not only is he the root, but he is the descendant. And it just has you, my wonder, has to be so much more to this
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Jesus than we can comprehend. That's why God has given a special revelation.
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He has given us his word, that God the
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Father spoke through the eternal Son, the true heir of all things has created all things.
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Our theme for this prologue has been the supremacy of God's Son.
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That God's Son, Jesus Christ, is superior to all things.
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All things. Whether they be prophets, whether they be apostles, whether they be angels, it does not matter.
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God's Son, Jesus Christ, is superior.
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And that has been our theme as we've been looking at this. My proposition is this today, that the creator entered creation.
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That the infinite became finite. He was not always finite.
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We read it every Lord's Day morning, that he was conceived by the
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Holy Spirit and the Virgin Mary. That Christ, Jesus, the Son of God, became and he took on flesh.
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The creator entered creation. The one who created all things, the heir of all things, the creator entered into his own creation.
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And in our outline today, we will see three ways that our text proves that Jesus is the eternal
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Son of God. So we're going to look at three ways that our text proves that Jesus is the eternal
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Son of God. Point number one, he is the creator.
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Point number two, he took on flesh. And point number three, he spoke for God.
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So, number one, he is the creator. Number two, he took on flesh.
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And number three, he spoke for God. Now, as we transition,
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I want to remind you who it is that the writer of Hebrews is speaking to. He is speaking to true believers, intellectual believers, and unbelievers.
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It's kind of what's compacted in churches today. You have a big church, I can guarantee you that there's true believers inside the church.
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And I can guarantee you that there's intellectual believers, those who are convinced that Jesus is the
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Christ. Jesus spoke about it in the parable of the sowers.
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He said that the sower goes out and he sows seeds, and some seeds fall upon rocks.
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And the seeds that fall upon rocks, the seed goes into the soil, but it's not rooted into their heart.
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He says that they believe for a little while, but when troubles come, when adversity comes, they leave the faith, they run away.
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And most churches, especially if it's a pretty good -sized church, often has unbelievers.
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So the writer of Hebrews, that's who he's speaking to. He's speaking to true believers. He's speaking to those that have been convinced by an argument, by an apologetic.
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And he's speaking to those that just do not believe. There's no way to go through Hebrews without that understanding, or else you will end up with terrible theology.
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The book of Hebrews is not just someone sat down and penned the letter. It is a either ace expository sermon, or it's mini expository sermons that's being penned down.
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So let's look at our first point. He is the creator.
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Hebrews 1 to C. Through whom also he created the world.
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Now turn your attention to the Gospel of John. The Gospel of John, verses 1 through 5.
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In the beginning was the Word, and the Word was with God, and the Word was
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God. He was in the beginning with God.
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All things that were made were made through him, and without him was not anything made that was made.
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In him was life, and that life was the light of all men.
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The light shines in the darkness, and the darkness has not overcome it.
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In verses 1 and 2, we see what seems to be the beginning understanding of the
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Trinity. We did a study not long ago where we looked at theology proper, theology one -on -one.
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Who is God? We understood that as Christians, those in the
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Christian faith, Orthodox Christian faith, we hold to monotheism, that we believe that there's only one
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God. How many gods are there? One. One God is the Shema. Hear, O Israel, the
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Lord our God, the Lord is one. But also, we believe that this one
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God has shown himself in Scriptures to be Father, Son, and Holy Spirit.
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God the Father, God the Son, and God the Holy Spirit. But also, as Christians, we are
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Christ -centered. We preach Christ crucified for our sins, that he lived the life we could not live, and he died the death that we deserve to die.
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That he is not only our sacrifice, but he is our substitute.
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He is our substitute, that he died in our stead. He stood in our stead.
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And right here in John 1, the first two verses, it seems to be where it's talking about a togetherness with God, but also that there seems to be a separateness with God.
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It says, in the beginning was the Word, and the Word was with God. So we have the
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Word, the Logos, is with the Theos. In the beginning, the Logos, the
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Word, is with God, the Theos. And that the Theos and the
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Logos are God. Now, is it one God or two Gods? There's only one
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God. There's one God. There is not any more. Where it says, in the was
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God, this is Logos, Prostan, Theon. The Greek says Logos, Prostan, Theon.
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That Theon is God, so in the Greek here, we have Theon and Theos. It's kind of like, since I'm from the streets,
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I would have to go back to fore and foe. This is the same thing, right? So Theon, right?
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Hallelujah. So Theon and Theos are the same thing. And John is saying that Logos, Prostan, Theon, that the
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Logos, the Word, is with God. And in doing this, he's saying that, first he says that Logos, Prostan, Theon, it actually means face -to -face with God.
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So if you can imagine two people standing in front of each other and they're looking at each other.
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He says, in the beginning, the Logos and Theon were looking. They're face -to -face looking at each other.
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But then he goes on to say that the Theos, that the Logos was
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God, was Theon, was Theos. The Logos was
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Theos. So you have to come to this conclusion.
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What is he saying? There seems to be a togetherness. The Logos, the Word, is
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God, with God. The Word is God, but he also was with God, face -to -face.
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And so in Christian theology, we have to separate these things. We have to understand what it's teaching, that there's only one
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God. But yet in Scripture, God has revealed himself into three persons,
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Father, Son, and Holy Spirit. Although we don't see the Holy Spirit here, we do recognize that so far we have the
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Logos, the Word, and we have God. Verse 3, all things that were made were made through him, and without him was not anything made.
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Question, how did God create the world? By speaking.
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Ex Nilio created everything from nothing. He spoke by the
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Word. In the beginning was the Word, and the Word was with God, and the Word was
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God. And he was with God in the beginning, and all things that were made were made through him, who?
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The Logos, the Word, and without him, speaking of the Word, the Logos was not anything made.
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If you want to turn to Genesis 1, you don't have to, but that's where we're going to be looking at for just a second.
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I just want you to see the connection between 1 John 1 -5 and Genesis 1, 1 -3.
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As you turn there, I'm going to read 1 John again real quick. In the beginning was the
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Word, and the Word was with God, and the Word was God. He was with God in the beginning.
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All things that were made through him and without him was not anything made that was made. In him was life, and that life was the light of man.
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Light shines in the darkness, and darkness has not overcome it.
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Genesis 1, verses 1 -3. In the beginning was God.
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In the beginning, God created the heavens and the earth.
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The earth was without form and void, and darkness was over the face of the deep.
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And the Spirit of God was hovering over the face of the waters, and God said,
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Let there be light, and there was light. So right in the beginning where it says,
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In the beginning, God, this is the Hebrew word Elohim. Elohim. Elohim comes with three, like it basically has three different identities wrapped up in it.
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So it means creator, it means spirit or breath, so the
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Hebrew word for it can be either spirit or breath, and it also means voice.
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So Elohim, this is God in the beginning, Elohim, creator, spirit, breath, voice, created the heavens and the earth.
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And the earth was without form and void, and darkness was over the face of the water, and the
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Spirit, the breath of God, was hovering over the face of the waters.
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And listen, it says, And God said. So right here, we're,
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And God said, Let there be light. This is not the Big Bang. This is not where it says all of a sudden it was darkness, and boom, there was light.
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Remember, we talked earlier, Sunday school, the sun was not created until the fourth day.
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So when it says, Let there be light, this is not the sun, but it is an introduction to the sun,
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Jesus Christ, the heir of all things. When God speaks, it is
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Jesus Christ. And what did He say? Let there be light.
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First thing that God said in the beginning is, He didn't say, Here, let me create
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Jesus. He said, Here is my son, Jesus Christ.
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He is the light. Jesus says, I am the light of the world. Whoever follows me will not walk in darkness.
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And we have it here in the text of 1 John. He, that in Him, the word was life and was the light of man.
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That light shines into darkness, and darkness has not overcome it. And so we have the spirit hovering over the, it says that the earth was without form and void, and darkness was over the face of the deep.
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And you have God's spirit, the breath of God, hovering over the waters, this darkness, and it says,
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Let's welcome Jesus. His first words were,
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Here I am, here I am. Jesus is the creator of all things.
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He, Jesus Christ, spoke everything into existence.
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Look with me at our next point real quick. Our next point, He took on flesh.
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Hebrews 1 to B. But in His last days,
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He has spoken to us by His Son, whom He appointed the heir of all things.
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So, now we go back to John 1.
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Verse 14. And the word became flesh and dwelt among us.
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And we have seen His glory, glory as of the only Son, from the
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Father, full of grace and truth. So in Hebrews, He says, But in His last days, so He used to speak to the fathers by the prophets, but in His last days,
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He has spoken to us by His Son, Jesus Christ. And you go look at John, it says that this word that was in the beginning, that was prostanteon, face to face with God, and was
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God, that this word took on flesh. The word became flesh, and what did
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He do? He dwelt among us. And John's saying that we have seen
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His glory, glory as of the only Son, from the Father, full of grace and truth.
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So this is talking about the hypostatic union. The hypostatic union is just a theological word that means
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Jesus Christ took on flesh. So Jesus Christ, if you can imagine, just the imagery, you have a glove, the way your hand fills a glove,
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God filled a human body. He filled a human body.
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He took on flesh. And that this Jesus Christ, this God -man, is fully
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God, fully in the flesh. He is fully God, but He's also fully man.
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He's not 50 % man, 50 % God. He's fully God, fully man.
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And the two natures do not mix. This is talking about the two natures of Jesus Christ, the hypostatic union.
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This is where the foundation of our faith begins. We look at,
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I quote Matthew 16 all the time, where it talks about, He looks to His disciples. He said, who do people say that I am?
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Who do they say that I am? They spoke up, well, some say Elijah, some say Moses or one of the prophets, some say
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Elijah. He said, who do you say that I am? And Peter speaks up.
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He says, you are the Christ, the Son of the living God. He says, blessed are you,
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Simon Barjona, for man has not revealed this to you, but my Father who is in heaven.
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This is the foundation of our faith that Jesus Christ, that Jesus is the
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Christ, the Son of the living God. If you do not believe that Jesus is the
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Christ, there is no right hand of fellowship. You do not own the
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Christian faith. You are not a part of the covenant. And 1
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John, if you will turn there, 1
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John, because we're kind of looking at John as we're going through this little part of Hebrews, but I want you to understand how
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John describes it. Remember, John says that he took on flesh, that the
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Word became flesh. 1
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John 1, verses 1 through 4. Speaking of the
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Word that became flesh, he says, that which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon and have touched with our hands, concerning the
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Word of life, that life was made manifest, and we have seen it and testified to it and proclaimed to you the eternal life, which was with the
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Father and was made manifest to us, that which we have seen and heard, we proclaim to you also, so that you too may have fellowship with us, and indeed our fellowship is with the
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Father and with His Son, Jesus Christ. We are writing these things so that our joy may be complete.
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He said, this Word, pastanteon, face to face with God.
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Logos is God. This Logos, this Word, took on flesh. He dwelt among us.
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He says that we heard Him. We heard Him speaking. When He was preaching, we eyewitnesses, we heard
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Him. We heard Him. We saw Him with our own eyes. We looked upon Him.
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And we saw Him interacting with people. As He was interacting with people, we were over here watching
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Him. We touched Him. We put our hands on Him.
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I laid my hand on His chest. That this
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Word that was with God and was God took on flesh. And we saw
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Him. We heard His voice. We saw
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Him heal people. And the point here is He's like, man, we reached.
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We were able to just shake His hand, touch Him. His hair was real, like everything about Him.
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We were able to interact with God. That Jesus really did take on flesh.
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Jesus Christ took on flesh. And I touched on this just a second ago that that is the foundation of our faith.
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That's where it begins. You need to understand that in Christian theology, it's broken down into basically two covenants.
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Have you ever looked at your Bible? Why is it separated? Old Testament, New Testament. It's Old Covenant, New Covenant.
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In the Old Covenant, He spoke to them by prophets. New Covenant, through Jesus Christ, the
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Son. Through Jesus Christ, His Son.
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This is dealing with covenants. And I want to show you something. I don't know if he'd hang out with me for a little bit and we'll get into an eschatology conversation and I'll start going off into tangents.
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But I want you to see it. What it is that it's talking about here.
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When it comes to Jesus being the Christ and how this is foundational.
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And if you do not accept this, you are not a part of the faith. So still in 1
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John, we're going to look at chapter 2, beginning in verse 18. Chapter 2, beginning in verse 18.
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Children, it is the last hour. And as you have heard that Antichrist is coming, so now many
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Antichrists have come. Therefore, we know that it is the last hour.
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They went out from us, but they were not of us. For if they had been of us, they would have continued with us.
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But they went out that it might become plain that they are all not of us.
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But you have been anointed by the Holy One and you have all knowledge.
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I write to you, not because you do not know the truth, but because you know it and because there is no lie in the truth.
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Who is the liar? But he who denies that Jesus is the
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Christ. This is, listen, the
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Antichrist. He who denies the Father and the Son.
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No one who denies the Son has the Father. Whoever confesses the
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Son has the Father. So who has the Father?
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Those that confess the Son, that Jesus is the Christ. Now, I've been hammering real hard on Galatians 4.
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And the last book we preached through was Galatians. But in Galatians 4, we see two things.
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We see an heir, who is considered to be the son, and a slave.
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So we have an heir versus the slave. And it says that the heir is no different than the slave as long as the heir is under the tutor.
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The tutor here is speaking about the covenant, the old covenant, sacrificial system, do this and live system.
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If you sin, you would bring your sacrifice to the temple. You live according to the
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Levitical law. I broke the law down into three sections, a ceremonial, moral, and civil.
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And I showed how the whole law stems from the moral.
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So if you break one of the decalaws, the moral law, so if it has to do with you not loving
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God with all your heart, mind, soul, body, and strength, then it was considered civil.
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I mean, it was considered ceremonial. But if you broke a law against your neighbor, a moral law against your neighbor, it's civil.
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And I showed you how Christ fulfilled that by, he loved
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God with all his heart, mind, soul, and strength. So he fulfills the ceremonial by becoming our sacrifice.
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And he fulfills the civil because he loved his neighbors with everything that he is.
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He loved his neighbors, and by doing so, living the life that we could not live and dying the death we should die, he became our substitute.
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So just keep that in mind. So we have, in Galatians, we have the heir who was supposed to, at the fullness of time, leave the law, they're supposed to leave the sacrificial system, and cling to the son.
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The son comes at the fullness of time, which had been around 3 BC, started his ministry at 27
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AD. He comes, they reject the son. Remember 1 John, I mean,
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John chapter 111, he came to his own, and his own people did not receive him.
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So Jesus comes to his own people, his own people did not receive him. They did not believe that he was the
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Christ. They were looking for the Messiah. They were looking for the Messiah.
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They go to John, are you the Messiah? John says, no, I'm not him. I'm not even worthy to carry his shoes.
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But he's here, he's coming. And he will baptize you with the Holy Spirit and fire. Some of you are gonna be baptized with the
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Holy Spirit, and some of you are gonna burn. You're gonna reject him. So you have this instance where it's the, the fullness of time has come, and the
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Jews, he came to his own, and they did not receive him. It is those that deny
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Jesus, that deny that Jesus is the Christ, that is, present tense, even now, the
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Antichrist. Now, let's just go back just for a second. It says, look, it says, children, it is the last hour.
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And as you have heard, Antichrist is coming. So there's gonna be a coming Antichrist, someone that is against Christ.
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So many Antichrists have, past tense, according to, if you're reading it, have come, therefore we know that it is the last hour.
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Now listen, it says, they went out from us. The only antecedent to the they is
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Antichrist. This is not talking about a future political leader.
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They went out from us, past tense. He's writing first century. They went out from us.
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Who's the they? The Antichrist. Why? It says they went out from us.
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Who's the us? The believers. What do they believe? They believe that Jesus was the Christ, the son of the living God. But they were not of us.
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Why did they leave? Because they were not of us. For if they had been of us, they would have continued with us.
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This is covenantal talking. This is covenant talking. He came to his own people and his own people did not receive him.
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Jesus Christ did not come to start a new religion. He came to usher in the new covenant.
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The new covenant. How were people saved in the Old Testament? By faith in the promise that was pointed to him.
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How are we saved in the new covenant? By the promise fulfilled. By the promise that was fulfilled by him.
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Same promise. You cannot get saved now different than you were saved then. It's faith in the promise for them and it's faith in the promise fulfilled.
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The faith in the promise that was to come for them and faith in the promise that has been fulfilled to us.
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And that had nothing to do with the covenant of works. That's why we're not
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Presbyterian. This was not an administration that was added to the covenant. It's a new covenant.
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And so the new covenant comes. The covenant people, the Jews, reject the
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Messiah. They reject their Messiah. And by doing so, they do not enter into the new covenant.
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And then 70 AD comes. Their whole sacrificial system is destroyed and it's wiped off the face of the map.
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And still today, they're waiting for a temple. They're waiting for a temple. But it's clear that he came to his own and his own people did not receive him.
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Daniel 9 tells us that he is cut off from his people.
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The word cut off means rejected. And just to elaborate for a second on Antichrist, because if you notice, it says that there is an
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Antichrist singular coming and there's Antichrist plural. So Antichrist plural would have been the covenant people.
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I hate to say it. The Jews, the Jewish people, those, not all
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Jews because John was a Jew. Those that rejected Jesus as Messiah, John, a
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Jew, calls them the Antichrist. But also it talks about in chapter three, no, chapter four, verses one through three is another place where it talks about the
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Antichrist. Beloved, do not be deceived, every spirit, but test the spirit to see whether they are from God.
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For many false prophets have come into the world. By this we know the spirit of God, every spirit that does not confess that Jesus Christ has come into the flesh.
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Remember that, every spirit that does not confess that Jesus Christ has come into the flesh is not from God.
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So every spirit that does not confess that Jesus Christ is not from God, this spirit is the
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Antichrist singular. You say, okay, well explain that one.
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So there was a man at this time, another Jew, his name was Serenthes.
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Notice it says that he, it says, if you do not confess that Jesus Christ has come into the flesh.
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Serenthes taught that the Christ came upon Jesus at his baptism. As Jesus was being raised from the waters, the
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Christ came down from heaven and rested upon Jesus. And at the crucifixion of Jesus, when
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Jesus was hanging on the cross about to die, the Christ left him.
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This is early Gnosticism. It says it's come, it's at this time.
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You can Google it. This is not speaking about a future world leader. He's saying if you deny two ways that Jesus is the
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Christ or that the Christ has not come into the flesh, being the incarnation that the
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Christ became a man, you are an antichrist. And in our scriptures, we see that was the
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Jews then. But today, if you're an atheist, you are an antichrist.
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If you are a Mormon, a Jehovah's Witness, you are antichrist.
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You deny that Jesus is the Christ, that he came in the flesh, that it was
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God in flesh, that it was him who spoke exlanelio, that spoke all things into existence, that was face -to -face with God and is
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God, and God became man. If you deny that, you are an antichrist. Point number three, he spoke for God.
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Hebrews 1, 1 through 2a. Long ago at many times and in many ways,
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God spoke to our fathers by the prophets. But in these last days, he has spoken to us by his son.
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And the Gospel of John 1, verse 18 says this, no one has ever seen
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God. The only God who is at the father's side has made him known.
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Now understand this. He says no one has ever seen Theos. The only
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Theos who is at the father's side has made him known.
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Let that tickle your brain. No one has ever seen God. The only God who is at his side, the side of God, the only
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God who is at the side of God has made him known. No one has ever seen the father.
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No one has, listen, no one has ever seen the father. Father God, when we pray,
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Jesus said pray our father which art in heaven, hallowed be thy name. This is saying no one has ever seen him.
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But the only God, the son, God the son of Jesus Christ, who is at his side has come down to make him known.
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The word here to make him known is to exegete. When I get up in here in this pulpit and I open the book and I try to explain to you the book,
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I am exegeting the scripture that Jesus has come down from heaven to explain to us the father, to speak for him, to be his voice.
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I know where your mind's going. Adam and Eve walked with God. God's son, God's son.
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Moses saw him, God's son. Isaiah saw him in the temple.
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Yes, God the son. We saw Jesus. We saw the
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Christophany. Jesus Christ the son. No one has ever seen the father.
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The only God, Jesus who is at his side has made him known. He has made him known to us.
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So question, 28 of our catechism says this, how does
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Christ perform the office of a prophet The answer, Christ performs the office of a prophet in revealing to us by his word and spirit the will of God for our salvation.
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So Christ performs the office of a prophet by revealing to us, by revealing to us the will of God for our salvation.
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The will of God for our salvation. Now, if you're in the Gospel of John, if you just turn one page back, you'll be in the last chapter of Luke.
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Luke 24, verses 44 through 49.
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So this would be the equivalent of the great commission that we have, that we see in Matthew 28.
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In Matthew 28. So we have Jesus who had been walking the road of Emmaus, and he has finally appeared to, shown himself to his disciples.
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And he says this in verse 44. Then he said to them, his disciples, these are my words that have spoken to you while I was still with you, that everything written about me in the law of Moses and in the prophets and in the
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Psalms must be fulfilled. And he opened their minds to understand the scriptures.
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And he said to them, thus it is written that the Christ should suffer and on the third day raise from the dead and that repentance for the forgiveness of sins should be proclaimed in his name to all the nations beginning from Jerusalem.
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You are my witnesses to these things. And behold,
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I am sending the promise of my father upon you, but stay in the city until you are clothed with power from on high.
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What did he do? He revealed to us the father's plan for our salvation, that God the father chose in time past to send his son to take on flesh, born of a woman, born under the law, to fulfill the law, to fulfill it.
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We cannot fulfill it. The moral law, he lived the life we could not live. He died the death we could not die.
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He was our sacrifice. He stood in our stead.
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He took our punishment. When he was on the cross, the mercy of God and the wrath of God that we should not receive came upon him and the wrath of God that we should receive,
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I mean, the mercy of God that we should not receive comes upon us and the wrath of God that we should receive fell upon him.
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He says that this should be preached in all the nations and you are to teach them to repent and turn from their sins, that this was
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God's plan for salvation to send his son to be the ultimate sacrifice.
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And so God spoke through the prophets these things concerning his son, then spoke directly through his son, concerning his son by way of the law of Moses, prophets and the
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Psalms of the Old Testament and by way of Jesus and his apostles in the
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New Testament. So in conclusion, if I can wrap this up in a bow,
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God created the world by the spoken word, the
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Logos. God the Father created the world through his son, which is the eternal son,
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Jesus Christ, the God that became a man in the person of Jesus Christ.
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The way your hand fills a glove, he filled a human body. That the root is the offspring, that the heir is the creator.
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Now through this message about Jesus, so Jesus Christ is the eternal son of God and for us through this message spoken about Jesus, which is the gospel,
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God is recreating the world. So he creates the world through the spoken word of Jesus and he is recreating the world through the spoken word about Jesus, the gospel.
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So every time someone preaches the gospel, if someone repents, that's another brick added to the holy temple, which is the church.
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So Jesus Christ is the creator of all things. He spoke it all into existence and by preaching the gospel,
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God is recreating all things. Romans 10, 17 says this, so faith comes from hearing, hearing through the word of Christ and that is the gospel.
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But you and I, that when he created all things, he created Adam and Eve and he told
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Adam, you can eat of every tree in the garden, just do not eat of the tree of the knowledge of good and evil, the tree of law, do not eat of this tree because once you do, you are going to die.
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And so he created the man of dust and this Adam is our covenant federal head of all people.
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If you die and you are not in Christ, you're going to stand before God and you're going to be covered in the man of dust.
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It's going to look as if you are raised again at the resurrection of the dead. You're going to be rolled up from the dust, but those who put their faith in Christ are going to be clothed in the man of heaven.
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And that's the difference here. We look forward to the resurrection of the dead. Why? Because we're clothed in Christ.
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If you are not clothed in Christ, you are not looking forward to the resurrection of the dead.
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So I'll close with this again.
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I said it just a few minutes ago. The creator entered creation.
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The infinite became finite. The infinite became finite in the person of Jesus Christ.
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And to him, we owe our worship. We owe him our worship.
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He has saved us. And so to him, we owe him. To him, we owe our worship.
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I am available if anyone wants to talk. Anyone wants to pray, pray with me.
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Father, thank you. Lord, we thank you for your word. We thank you that in verse three, we will be connecting with the crucifixion of Christ and also with him being raised in the resurrection.
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When we pray for this coming war's day, God, that you will use the evangelism effort that's done by this church to draw many to hear your word.
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Lord, we love you and we praise you. We give thanks to you for all things in our life.
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Lord, we pray that you will use this as it's being casted across the internets to have a clear understanding of what it means to believe that Jesus is the
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Christ. In a clear understanding, so people do not have to live in fear as they're awaiting a coming
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Antichrist, a world leader to rule the world. Lord, we thank you for your word.
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We thank you that it's clear. And God, I pray that you will help me in the weeks that are ahead of me to explain it and make it even clearer.