to recognizing the lordship <strong>of</strong> Christ, we have a choice. It can be our decision now, or His coercive act later. For Discussion: 1. What did the word Lord mean in the culture <strong>of</strong> our Saviour's day? 2. Explain the term “Lordship <strong>of</strong> Christ. “ 3. Can you recall a time when you surrendered your life to the Lord? (Be ready to share briefly.) 4. Explain the statement: “<strong>Jesus</strong> is the Lord <strong>of</strong> your life whether you let Him operate in your life or not.” 5. Where will you be when “everyone” recognizes the Lordship <strong>of</strong> Christ?
4:29). CHAPTER THREE THE OFFICE OF CHRIST “Come, see a man, which told me all things that ever I did: is not this the Christ?” (John At least forty-nine times in his Epistles, Paul uses the expression “the/our Lord <strong>Jesus</strong> Christ,” bringing together the three primary names <strong>of</strong> <strong>Jesus</strong>. As noted already in our study, “Lord” is His title, “<strong>Jesus</strong>” is His name, and “Christ” is His <strong>of</strong>fice. Actually, “Christ” is a favorite name <strong>of</strong> the Apostle Paul, and he uses it independently <strong>of</strong> other titles some 211 times in his writings. In addition, he <strong>of</strong>ten uses this title with other names and titles <strong>of</strong> Christ. For this apostle, the title “Christ” had a very special significance. <strong>The</strong> Greek word Christos, translated “Christ,” literally means “anointed one” and was used in the Septuagint to translate the word “Messiah” (cf. Daniel 9:25,26). <strong>The</strong> Messiah in the Old Testament and the Christ in the New Testament, therefore, refer to the same Person, although their contextual use affects their perspective somewhat. In the Old Testament, “Messiah” is always used in the context <strong>of</strong> a Messianic hope, whereas the predominate use <strong>of</strong> “Christ” in the New Testament is as an <strong>of</strong>ficial name <strong>of</strong> <strong>Jesus</strong> in the context <strong>of</strong> a work completed. <strong>The</strong>ologians speak <strong>of</strong> the three anointed <strong>of</strong>fices <strong>of</strong> Christ, meaning Christ as prophet, priest, and king. This expression seems to have been first used by Eusebius in the third century to explain the Biblical teaching concerning the <strong>of</strong>fice <strong>of</strong> Christ. Even though the writers <strong>of</strong> Scripture did not express it in so many words, the fact that Christ was viewed by them in the context <strong>of</strong> the Old Testament anointed <strong>of</strong>fices is particularly evident in the book <strong>of</strong> Revelation. <strong>The</strong> title <strong>of</strong> the book implies the nature <strong>of</strong> the prophetic <strong>of</strong>fice in revealing or making known what was otherwise hidden from man (Revelation 1:1) . In John's first vision <strong>of</strong> Christ (1:13), the Lord is viewed wearing a talar, a technical word referring-to the robe <strong>of</strong> the priest. <strong>The</strong> <strong>of</strong>fice <strong>of</strong> king is seen in Revelation 11:15, where the theme <strong>of</strong> the book may be summarized: “And the seventh angel sounded; and there were great voices in heaven, saying, <strong>The</strong> kingdoms <strong>of</strong> this world are become the kingdoms <strong>of</strong> our Lord, and <strong>of</strong> his Christ, and he shall reign forever and ever.” This theme is developed throughout the book until the Lord is pictured as returning and having “on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS” (19:16). Although the Old Testament context is important in understanding the implications <strong>of</strong> the name “Christ,” we must again remember that <strong>Jesus</strong> not only took the reputation <strong>of</strong> a name upon Himself but also added something <strong>of</strong> His reputation to the name. This is certainly evident as we see how the Apostle Paul gave the title “Christ” greater clarity in his writings. Paul ministered mostly among Gentiles, to whom the title “Christ” would be meaningless without the Old Testament background. In his various epistles he gave the title “Christ” a fuller meaning for such readers, particularly in the context <strong>of</strong> the union and communion <strong>of</strong> Christ and the believer. In many respects, therefore, the apostle must be credited with transforming the <strong>of</strong>fice <strong>of</strong> Christ into a personal name for the One who was the Messiah and much more.
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