Christ as Prophet, Priest, and King (Derick Parfan)

Conference Welcome

The theme of our conference is “Christ Our All: Embracing the Fullness of Christ for All of Life.” Since last year, nagpe-pray na talaga ako for us to host a conference on Christology. For us to consider, reflect, meditate, and feast on “the surpassing worth of knowing Christ Jesus my Lord” (Phil 3:8).

It is with great joy for us to host this conference—PGN, our pastoral network; TCPH, our publishing ministry, and BBCC, our church. Anumang pagod sa pagpaplano, paghahanda, at pag-oorganize ng event na ‘to ay sulit na sulit kung si Cristo naman ang pag-uusapan natin maghapon. Sabi nga ni John Flavel, “There is no truth more excellent in itself, or more necessary to be studied and preached, than the truth of Jesus Christ and Him crucified.” So, we are delighted to have you with us today.

Pagbubulayan natin ang doktrina tungkol kay Cristo, mula sa sinasabi ng Bibliya, with insights from church history and the great tradition, with the hope and prayer na dalhin tayo nito sa higit na pagkamangha at mas malalim na pagmamahal kay Cristo. As you listen to the four messages our dear pastors have prepared for us, consider the counsel of Flavel, “Look on him in what respect or particular you will; cast your eye upon this lovely object, and view him in anyway; turn him in your serious thoughts which way you will; consider his person, his offices, his works, or any other thing belonging to him; you will find him altogether lovely.” May we all find him altogether lovely.

Introduction

My task in this last session is to talk about the munus triplex, or three-fold office, “a christological term referring to the threefold work of Christ as prophet, priest, and king” (Muller, Dictionary of Latin and Greek Theological Terms, 225). This concept was already existing before the Reformation era. Take Thomas Aquinas for example: “Wherefore, as to others, one is a lawgiver, another is a priest, another is a king; but all these concur in Christ as the fount of all grace” (Aquinas, Summa Theologica, III. xxii. 2). But this was clearly developed by John Calvin, and became standard among the Reformed (16th century) and the Lutherans (17th century).

In Calvin’s Institutes, Book 3, Chapter 15, he talks about how this triple office gives structure to the work of Christ as Mediator: “Therefore, in order that faith may find a firm basis for salvation in Christ, and thus rest in him, this principle must be laid down: the office enjoined upon Christ by the Father consists of three parts. For he was given to be prophet, king, and priest. Yet it would be of little value to know these names without understanding their purpose and use” (1:494). Itong three-fold office din ang structure ng book ni Robert Letham, The Work of Christ. Makikita n’yo rin na influential ito sa pag-organize ng ebooks na marereceive n’yo, Jonty Rhodes’ Man of Sorrows, King of Glory and John Flavel’s The Threefold Office of Christ. Sa book ko na Five Solas, One Gospel, yung section sa “Solus Christus” ay may three chapters: “Christ as Prophet,” “Christ as Priest,” “Christ as King.”

So, itong munus triplex ay mahalaga talaga sa Christology. Pero merong nag-oobject sa ganitong treatment ng doctrine of Christ. Sa libro ni G. C. Berkouwer (The Work of Christ, p. 58), he opens his chapter on “Christ’s Office” with the objection na kapag ganito ang treatment kay Cristo ay para raw may “schematization” o “scholasticism” ang dating: “Some have feared that it would cause a spiritual coldness which separates us from the living scriptural witness concerning the one Lord.” Totoong nadiscuss ito at pwedeng maidiscuss “in a dry, formal manner.” This can be true also sa discussion natin about the natures and states of Christ. Lalo na kung terms na “office” ang gagamitin, it sounds “official”/“formal”, sa halip na personal at relational.

But we’re talking about Christ himself—kung sino siya, kung ano ang ginawa niya, at ano ang ginagawa niya. That can’t be dry or mere formality or academic. Kung excellencies niya, kung loveliness niya, kung supremacy niya, kung sufficiency niya, kung siya mismo ang pag-uusapan. And how can this be not personal and relational, if we are talking about Christ as our prophet, our priest, our king, our all in all? Tama si Berkouwer, itong biblical at theological insights sa triple office ni Christ ay may “far-reaching consequences for the practical life of the Church” (p. 61). Ayon naman kay Daniel Treier, may benefit din ang ganitong framework para makita natin ang unity ng Scripture, kung paano nag-iintegrate ang Old and New Testaments; at makakatulong din ito para sa atin na mga nakay Cristo na maintindihan ang ating “redeemed identity” (Lord Jesus Christ, 232-33). So, hindi lang doctrinal itong munus triplex, ito rin ay deeply personal, and practical as buhay Kristiyano at sa ministry ng church.

There is value in taking time to meditate on Christ as prophet, priest, and king separately. But will do all these three in one session. There is also a great benefit for us in doing that. I plan to take a look at four aspects related to the munus triplex:

1. Absolute necessity
2. Inseparable unity
3. Present reality
4. Christian identity

I. The Absolute Necessity of the Munus Triplex of Christ for Our Salvation

Absolutely necessary ang munus triplex in light of our three-fold problem.

• Because of our ignorance and unbelief, kailangan natin ng prophet to mediate God’s revelation and speak truth to our hearts. Hindi lang dahil hindi natin alam ang mga dapat nating malaman, kundi dahil ayaw nating paniwalaan ang mga alam natin tungkol sa Diyos. We are easily deceived. In our sinfulness, we loved the darkness rather than the light. Because of sin and our finiteness, we cannot bear the weight of hearing from God directly. Tulad ng mga Israelites, upon hearing God speak his commandments from Mt. Sinai, natakot sila kaya sinabi nila kay Moses, “You speak to us, and we will listen; but do not let God speak to us, lest we die” (Exod 20:19).
• Because of our alienation or separation from God, dahil din sa kasalanan, we need a priest to mediate God’s salvation and reconciliation. Hindi natin kaya na ilapit ang sarili natin sa Diyos, we cannot be our own priest before God. Without a priestly mediator, we will die and suffer the wrath that our sins deserved.
• Because of our bondage and our rebellious hearts, we need a king who will mediate God’s rule to free us from our bondage and subdue our rebellious hearts. Without that kingly mediator, wala tayong power na palayain ang sarili natin, wala tayong kakayahan na ayusin din ang puso natin para makasunod sa nais ng Diyos.

Throughout sa history ng Israel sa Old Testament, ipinakita ng Diyos kung paanong siya ang nagpo-provide ng kailangan nilang prophets, priests, and kings. Ang mga propeta ang magre-represent ng boses ng Diyos sa mga tao. Ang mga priests ang magre-represent ng mga tao para maghandog ng mga sacrifices to atone for their sins. Ang mga kings ang nagre-represent ng paghahari ng Diyos sa mga tao. Pero sa kasaysayan ng Israel, ipinakita din ng Diyos na absolutely necessary ang munus triplex dahil sa insufficiency ng mga OT prophets, priests and kings. Ang sunud-sunod na kuwento ng mga false prophets na kasinungalingan ang sinasabi, ng mga priests na unfaithful sa Diyos, makasarili, at walang compassion sa mga tao, ng mga kings and rulers na nagpopromote ng idol worship ay nag-iincrease ng expectation and longing sa kanila for God’s Anointed One, the Messiah. Kahit ang mga best prophets, priests, kings nila tulad nina Moses, Aaron, Samuel, David, Elijah ay imperfect at may mga obvious limitations pa rin.

It is, then, absolutely necessary for Christ to fulfill the three-fold office “for us and for our salvation.” Itong munus triplex, ayon kay Stephen Wellum (Christ Alone, 128), ay galing sa “covenantal-typological development” ng takbo ng kuwento ng Bibliya para ipakita kung paanong si Cristo ang ating “covenantal mediator” at kung paanong ang gawa niya ay “superior” o higit sa lahat ng nauna sa kanya.

Tulad ng mga nauna sa kanya, “He did not assume the dignity of the mediator himself: God chose, called, and appointed him (Ps. 2:7; 89:19-21; 110:1-4; 132:17; Isa 42:1; Heb 5:4-6)” (Bavinck, Reformed Dogmatics, 3:365). Pinili, tinawag, at itinalaga siya ng Diyos to fulfill itong pangako niya ng Messiah na darating, yun ang ibig sabihin ng “Christ.” Hindi ‘yan surname ni Jesus, but title, Jesus the Christ. Ang ibig sabihin ng Christos sa Greek o Masciach sa Hebrew (na siyang pinanggalingan ng salitang Messiah) ay “Anointed One.” Knowing yung OT historical background ng term na ‘to, maiintindihan natin kung bakit ang Mediator natin ay tinawag na “Christ.” Ang Old Testament background nito ay may kinalaman sa pagpapahid ng langis. Generally, ginagamit ‘yan kapag may pagdiriwang o pagpaparangal, pero madalas na function nito ay upang i-designate ang isang tao sa “sacred office” na itinalaga sa kanya ng Diyos, tulad ng mga prophets, priests, and kings. So, itong mga Israelita ay naghihintay sa Messianic King na galing sa lahi ni David na siyang madalas na binabanggit ng mga prophets. Pero ang dumating na “Cristo” ay hindi lang Hari na itinalaga ng Diyos, pero siya ring Dakilang Propeta at Punong Pari. Wala pang sinuman ang “anointed” sa tatlong offices na ‘yan, na siyang nagpapakita ng “unique position” ni Cristo sa buong kasaysayan.

Ayon sa Westminster Larger Catechism, sagot sa Question 42:

Our Mediator was called Christ, because he was anointed with the Holy Ghost above measure; and so set apart, and fully furnished with all authority and ability, to execute the offices of prophet, priest, and king of his church, in the estate both of his humiliation and exaltation.

Hindi formally sinabi ni Cristo ang tatlong titulong ito to refer to himself, at least not explicitly. Pero kung titingnan natin ang qualifications, characteristics ng tatlong offices na’ to, makikita natin kung paanong Jesus met all the qualifications, and much more, he is superior as God-Man Mediator between God and man.

• Christ is our true prophet. Si Cristo ang sinabi ni Pedro sa Acts 3:22-24 na katupara ng prophet na darating na tulad ni Moises na sinabi niya sa Deuteronomy 18: 15, 18. Like Moses, but much greater than Moses. Hindi lang siya isang propeta, siya rin ang fulfillment ng mga sinabi ng mga propeta (Luke 24:27, 44). Nakahihigit siya sa lahat dahil siya mismo ay Anak ng Diyos, God speaking through his Son (Heb 1:2). He reveals who God is to us because he is God himself, the radiance of the glory of God, the exact imprint of his nature, he upholds the universe by the word of his power (Heb 1:3). He did not just speak the word of God, he himself is called the Word of God (John 1:1). Who is more qualified to reveal God and his will to us than he who knows God perfectly and intimately (John 1:18). “No one knows the Father except the Son and anyone to whom the Son chooses to reveal him” (Matt 11:27).
• Christ is our great high priest. Hindi nga siya galing sa lahi ni Levi, pero siya ay pinili, tinawag, at appointed ng Diyos for this task (Heb 5:1, 4). Appointed and designated by God (Heb 5:5, 10). He is truly human, so he can identify with us, with all our weaknesses and sufferings (Heb 5:1, 2). Kaya yung high priest ng Israel ay may suot na breastplate na may twelve stones representing the twelve tribes of Israel. We need a high priest who can identify with us. Pero hindi tulad ng mga priests ng Israel, si Jesus lang ang walang kasalanan kahit isa. He did not offer any animal sacrifices, but offered himself—innocent, blameless, perfect, of infinite value as God himself—para tubusin tayo sa ating mga kasalanan. Hindi paulit-ulit na tulad dati, but once and for all. He remains our high priest forever dahil namatay siya, muling nabuhay, at lives forever as our priest forevermore.
• Christ is our true and better king. He is King of kings and Lord of lords. He is our Savior-King, ang natatanging haring may kapangyarihan na palayain tayo sa pagkakaalipin sa kasalanan, to turn us from darkness to light, to transfer us from the rule of Satan to God. He is our good and faithful king, he is both strong and kind, the Lion and the Lamb, a gentle and lowly king. He conquers not by killing, but by dying. All authority in heaven and on earth has been given to him. God has highly exalted him and bestowed on him the name that is above every name. His rule is far above all rule and authority and power and dominion. He is head over all things to the church.

Kaya sabi ni James Boice, “We need no other prophets to reveal God’s word or will. We need no other priests to mediate God’s salvation and blessing. We need no other kings to control the thinking and lives of believers. Jesus is everything to us and for us in the gospel.” Christ is, indeed, our all.

II. The Inseparable Unity of the Munus Triplex in the Work of Christ

What makes Christ’s work superior than the OT prophets, priests, and kings is that only Christ holds all three offices. Si David ay king, but not a priest, although in a way “prophetic” yung mga isinulat niyang psalms. Si Saul ay king, but not a priest, kaya nga nirebuke siya nung nag-offer siya ng sacrifices. Merong prophets, pero hindi sila kings or priests. Merong priests, pero hindi sila kings or prophets. Ang pinaka-close somehow ay sina Samuel at Moses. Si Moses ay prophet delivering God’s law to God’s people, a priest before yung consecration ng priesthood because he mediates and intercedes for God’s people para hindi sila maparusahan ng Diyos, a king as ruler/leader of God’s people guiding them toward the promised lang. Pero imperfect and naging unfaithful din, kaya nga hindi siya nakapasok sa promised lang.

So, for this second section, I want us to reflect on why this is important: the inseparable unity of the munus triplex in the work of Christ. Although we distinguish the three, kasi meron namang iba’t ibang roles and purposes ‘yan; we distinguish but we never separate. Hindi yung parang may opisina siya ng teacher sa umaga, tapos opisina ng guidance counselor sa tanghali, at opisina ng principal sa hapon. Kaya sabi ni Berkouwer, “For this reason we do not speak of three separate offices but of one indivisible office, even though, according to Calvin, this consists of three parts. In fulfilling this office he accomplishes the one work of salvation” (p. 62). So, yung munus triplex ay threefold office of the one work of our one Mediator.

Kasi kung paghihiwa-hiwalayin natin ‘yan, magkakaroon tayo ng difficulties in reading the accounts of the works of Christ sa New Testament. Ano yung i-aassign natin sa time na nagtuturo siya sa Sermon on the Mount? Prophet siyempre. Pero he’s also speaking with royal authority, and when he speaks he draws men to himself and to the Father as “the way, the truth, and the life.” When he died on the cross, priestly sacrifice ang nakikita natin. Pero he’s the King who died to rescue his people from the bondage of sin. At the cross, he’s proclaiming the amazing love and uncompromising justice of God. So when we read Hebrews, more chapters devoted diyan sa pagiging great high priest ni Cristo, but we cannot separate that from his being a Son through whom God speaks and a king who sat down at the right hand of the Majesty on high (Heb 1:1-3).

Kaya sabi ni Bavinck:

It is, accordingly, an atomistic approach, which detaches certain specific activities from the life of Jesus and assigns some to his prophetic and others to his priestly or royal office. Christ is the same yesterday, today, and forever. He does not just perform prophetic, priestly, and kingly activities but is himself, in his whole person, prophet, priest, and king. And everything he is, says, and does manifests that threefold dignity. Granted, in the one activity it is more his prophetic office that is evident to us, and in another it is his priestly or his kingly office that stands out; and it is also true that his prophetic office comes to the fore more in the days of the Old Testament and during his days of traveling around on earth, his priestly office more in his suffering and death, his kingly office more in his state of exaltation. But actually he bears all three offices at the same time and consistently exercises all three at once both before and after his incarnation, in both the state of humiliation and that of exaltation. (p. 367)

“He is prophet, priest, and king in an integral fashion that is unprecedented” (Treier, p. 271). Sinabi rin ni Treier na may implication ito sa ministry ng church, kapag naoveremphasized natin ang isang office over the other (pp. 233-34). Kapag naoveremphasized natin ang kanyang prophetic office, we focus on teaching na pwedeng maglead sa moralism and/or rationalism. Yun bang basta sabihin lang kung ano ang dapat gawin, as if we have all the power to do that. Or just believe biblical doctrines, na para bang naging theological school na lang ang church. Kapag yung priestly office naman ang naoveremphasized, ang focus ay nasa spiritual sacrifice na pwedeng maglead sa pietism and/or mysticism. Yung bang “spiritual” na lang ang mahalaga, prayer na lang at Bible study kahit wala nang pakialam sa nangyayari sa bahay o sa society. Kapag yung kingly office naman ang overemphasized, ang focus ay nasa righteous rule na pwedeng maglead sa utopianism and/or apocalypticism. Pwedeng expression nito ay yung overinvolvement sa politics to bring God’s kingdom on earth or yung iba ay totally wala nang pakialam sa nangyayari sa society at hinihintay na lang yung pagbabalik ni Cristo.

Listen to Bavinck again, na nakita rin yung kahalagahan para sa atin at para sa church to hold the threefold office in conjunction with each other in Christ:

The sin that corrupted human beings infected all their capacities and consisted not only in ignorance, folly, error, lies, blindness, darkness but also in unrighteousness, guilt, moral degradation, and further in misery, death, and ruin. Therefore Christ, both as the Son and as the image of God, for himself and also as our mediator and savior, had to bear all three offices. He had to be a prophet to know and to disclose the truth of God; a priest, to devote himself to God and, in our place, to offer himself up to God; a king, to govern and protect us according to God’s will. To teach, to reconcile, and to lead; to instruct, to acquire, and to apply salvation; wisdom, righteousness, and redemption; truth, love, and power—all three are essential to the completeness of our salvation. In Christ’s God-to-humanity relation, he is a prophet; in his humanity-to-God relation he is a priest; in his headship over all humanity he is a king. Rationalism acknowledges only his prophetic office; mysticism only his priestly office; millennialism only his royal office. But Scripture, consistently and simultaneously attributing all three offices to him, describes him as our chief prophet, our only [high] priest, and our eternal king. Though a king, he rules not by the sword but by his Word and spirit. He is a prophet, but his word is power and [really] happens. He is a priest but lives by dying, conquers by suffering, and is all-powerful by his love. He is always all these things in conjunction, never the one without the other: mighty in speech and action as a king and full of grace and truth in his royal rule. (pp. 367-68)

Pansinin n’yo na Bavinck talks about Christ’s three-fold office in the present tense, “He is always all these things…” That is what I want us to consider next.

III. The Present Reality of the Munus Triplex of Christ for the Christian

Meron tayong tendency to see Christ’s prophetic and priestly roles as past, during his time on earth, and yung kingly role as future when he returns. Malaki naman talaga ang value sa Christian life natin to look back to what Christ has done, and then to look forward with anticipation to his return. But not to the neglect of present realities. Because he remains God-man since the incarnation, and he is our high priest forever, and our eternal king, the munus triplex is also a present reality for Christ, and a present experience for the Christian. Hindi pa siya nagreresign o nagreretire sa kanyang three-fold office. He holds that office permanently. Yung atoning work niya “it is finished” na. Yung consummation of all things upon his return pa. Pero hindi ibig sabihing wala na siyang ginagawa ngayon at ipinaubaya na niya sa Holy Spirit ang mga kailangang gawin, at siya’y nakaupo sa kanang kamay ng Diyos sa langit na walang ginagawa! Merong deficiency sa Christology natin when we neglect yung part ng creedal confession natin na may kinalaman sa ascension (pag-akyat) and session (pag-upo) of Christ. Hindi lang siya namatay at muling nabuhay, he also “ascended into heaven, and sits on the right hand of the Father” (Nicene Creed).

Notice the present reality, the presently active work of Christ for his church sa Question 31 ng Heidelberg Catechism:

Why is he called “Christ,” meaning “anointed”? Because he has been ordained by God the Father and has been anointed with the Holy Spirit to be our chief prophet and teacher who fully reveals to us (present tense) the secret counsel and will of God concerning our deliverance; our only high priest who has delivered us (past tense) by the one sacrifice of his body, and who continually intercedes for us (present tense) before the Father; and our eternal king who governs us (present tense) by his Word and Spirit, and who guards us and keeps us (present tense) in the deliverance he has won for us.

Ang opisina niya bilang King, Prophet, at Priest para sa kanyang Church ay hindi pa sarado, kundi nananatiling nakabukas sa pamamagitan ng kanyang pag-upo sa kanan ng Diyos.

• Christ is our eternal king, right now. Napakalaki ng comfort na ibinibigay nito sa atin bilang isang church. Sinabi ni Pablo tungkol sa kanyang pag-upo sa kanan ng Diyos: “Mula roon ay namumuno si Cristo sa lahat ng paghahari, kapamahalaan, kapangyarihan, at pamunuan sa kalangitan” (Eph 1:21). This is good news for us, comforting, encouraging. Lalo na sa mga panahong ang dami nating hirap na pinagdaraanan. May mga kaguluhang nangyayari sa mundo, nag-aalala tayo kung paano nito maaapektuhan ang church. Merong mga kasalanan ang mga members na kailangang disiplinahin ng church. Merong mga conflicts sa relationships. Pero hindi ang mga problema natin sa buhay ang makapagpapahina sa atin para tuluyan na tayong sumuko. We have King Jesus sa panig natin. Siya ang ating Defender at Protector. Siya ang nangako, “I will build my church and the gates of hell shall not prevail against it” (Mat. 16:18).
• Christ is our chief prophet and teacher, right now. He governs us by his Word and Spirit. Ang Espiritu, na ipinadala ni Cristo at galing din sa Ama, ang Espiritu ng katotohanan. Siya ang magtuturo sa atin kung sino si Cristo sa pamamagitan ng pagbibigay-liwanag sa mga nakasulat sa Bibliya na pinapakinggan at pinag-aaralan natin (John 14:26; 15:26; 16:13–14). Mahalaga na ma-realize natin ang kahalagahan ng Salita ng Diyos na bigay ni Cristo sa atin. Oo, nangako si Cristo na poprotektahan tayo, at ang paraang ginagamit niya ay ang kanyang Salita at ang pagtulong ng Espiritu na maunawaan natin ‘to. So, everytime we hear the Word, the Spirit putting the spotlight on Christ, Christ is speaking to us. “Faith comes from hearing, and hearing through the word of Christ” (Rom 10:17). When we hear other Christians speak “the truth in love…as the truth is in Jesus” (Eph 4:15, 21), we hear Christ speaking to us.
• Christ is our only high priest, even right now. Kaya essential na manatili siyang tunay na tao hanggang ngayon. Ano ang ibig sabihin nito para sa atin? Kung may pagdududa sa puso mo at pinanghihinaan ka ng pananampalataya, dahil naroon na si Jesus sa langit as our “great high priest,” “let us hold fast our confession” (Heb. 4:14), manatili tayong nakakapit kay Cristo. Dahil dinanas niya bilang tao ang mga dinanas natin, naiintindihan niya ang mga kahinaan natin. Hebrews 4:16, “Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need.” Kung nag-aalinlangan ka kung matatapos mo ang takbuhin at mananatili kang sumasampalataya hanggang wakas, ‘wag ka nang magduda. Bakit? Si Jesus ang ating high priest “forever,” “he is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them” (Heb 7:25). Kung nagkakasala tayo, minsan ay nagdududa tayo kung katanggap-tanggap pa ba tayo sa Diyos, kung mapapatawad pa ba niya tayo, o baka naubos na ang pasensiya ng Diyos sa atin. Tandaan natin ‘to: “if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous” (1 John 2:1). Kung siya ang Tagapagtanggol natin, our Defense Attorney, walang anumang kaso ang maaaring isampa ng Kaaway laban sa atin para ibalik tayo sa kahatulan ng Diyos. “Who is to condemn? Christ Jesus is the one who died—more than that, who was raised—who is at the right hand of God, who indeed is interceding for us” (Rom 8:34). Ibig sabihin din nito, hindi na tayo dapat humanap pa ng iba bukod kay Cristo. Siya ang ating Intercessor. Napakalaking comfort ang dulot nito para sa atin. Anumang pagbagsak ang maranasan natin, hawak-hawak pa rin tayo ni Cristo, at nananalangin siya para sa atin. Christ is praying for you (Luke 22:31-32).

Take heart, kapatid. The one who died for you is the one who is presently at work in you, with you, and for you. Tatapusin niya ang sinimulan niya. Sigurado ‘yan.

IV. Christian Identity and the Munus Triplex of Christ

This present reality of the munus triplex for us Christians is what also motivates and empowers us live according to our identity in union with Christ. Ito yung huling titingnan natin. May reflection dito ang Heidelberg Catechism sa Question 32:

But why are you called a Christian? Because by faith I am a member of Christ and so I share in his anointing. I am anointed to confess his name, to present myself to him as a living sacrifice of thanks, to strive with a free conscience against sin and the devil in this life, and afterward to reign with Christ over all creation for eternity.

Hindi lang isang special group sa church ang anointed, lahat tayo ay anointed. “The anointing that you received from him abides in you…” (1 John 2:27). Kung ‘yan, the Anointed One, ang ibig sabihin ng titulong “Cristo,” sumasalamin din ‘yan sa ibig sabihin ng pangalang “Kristiyano.” Ang maging Kristiyano ay maging kabahagi ng pagkakahirang kay Cristo, para tayo’y maging mga kinatawan o representatives ni Cristo sa mundong ito. Sabi nga ni C. S. Lewis, tayong mga Christians ay mga “little Christs.” We participate in Christ’s threefold office, bawat Kristiyano ‘yan. We don’t get to pick and choose kung ano ang gusto lang nating gawin sa church. Oo nga’t ang mga pastors/elders ang nangunguna sa pagtuturo, pananalangin, pangangalaga sa mga miyembro, at pagbibigay ng halimbawa, pero ito ay tungkulin din ng bawat Kristiyano. Ikaw ay isang prophet-priest-king tulad ni Cristo. Sabi ni apostol Pedro tungkol sa mga Christians, “You are…a royal priesthood (like priests and kings)…that you may proclaim (like prophets) the excellencies of him who called you out of darkness into his marvelous light” (1 Pet. 2:9). Bawat miyembro ay may trabaho.

Kung ang nire-represent natin ay si Cristo na prophet-priest-king, para sa ating mga pastor, may implication ‘to sa kung paano natin gawin ang trabaho natin. Hindi pwedeng pastor for preaching lang ako sa church. Kasama din nila ako sa hirap na pinagdaraanan nila, kapag namatayan sila, mahalagang maramdaman nila ang presensiya ko, ang pakikiramay ko sa kanila. Pastors don’t just preach. We pray for our church. We visit them, we need to know our members personally. We need to be with them. Hindi rin pwedeng pastor for pastoral care ka lang. You need to speak the word of Christ to them. You need to lead them toward Christlikeness. Ganun din sa bawat Kristiyano. Tandaan natin, we represent Christ our prophet-priest-king.

Mahirap siyempre. Hindi ganun kadali. Hindi rin natin ‘to kayang dalhin sa sarili natin. Hindi naman natin kailangang palitan si Cristo, as if pwede yun, but we represent Christ in all we do, and point people to Christ who is our all in all. Mahalaga ‘to lalo na kapag sunud-sunod ang mga problema at burdens sa church. Maraming kailangang kausapin. Maraming nag-aaway. Maraming kailangang disiplinahin. Marami ring meetings. Maraming admin work na kailangang gawin. Pwedeng gawin ko ‘to sa sarili kong lakas at karunungan, but I will fail. Pwede rin namang magpaka-professional na ako, subukang hindi masyadong ma-engage ang emotions para hindi ganun kabigat, but I will fail to reflect the compassionate heart of our Savior. What I need to do is not just represent Christ in all I do, but learn to rest and find my wisdom and strength in Christ our prophet-priest-king.

Conclusion

To rest in Christ alone. In light of what we have heard during this conference, in light of who Christ is, truly God and truly man; in light of what he has done for us in his humiliation from the incarnation, his all- life sufferings, his sacrificial atoning death on the cross, and in his exaltation from his resurrection, to his ascension, and session, and return, in his threefold office of prophet, priest, and king, what can we conclude? That Christ alone, and nothing else and no one else, is worthy of our trust, our devotion, our obedience, and our proclamation. Dahil si Cristo ang lahat-lahat para sa atin, so we proclaim to others, and live our lives, and conduct our ministries in such a way to tell others, “Si Cristo ang lahat-lahat.”