Who is Melchizedek?, Part 1

If you have your Bibles, turn with me to the book of Hebrews, Hebrews chapter 7. For 30 weeks you've been longing to hear those words. It was 30 weeks ago this Sunday that I preached on "Who is Melchizedek?" And I thought about picking up Hebrews 7, verse number 11. But then once I read it, I realized that most people would have already forgotten who Melchizedek was. And so I was reminded that we need to go back and understand Melchizedek.

Because the book of Hebrews is all about the supremacy and sufficiency of Jesus Christ the Messiah. If that's true, then Melchizedek plays a crucial part in understanding that supremacy. And so, a good working knowledge of that helps you understand who Jesus Christ is. Last week we told you that the book of Hebrews will always lead you to exaltation. It will always lead you to exalt Jesus Christ as King, as Lord, as Savior. Well, in order for us to come to a place where we truly exalt him, we must understand him. And so we use the book of Hebrews to lead us to explanation. Because we want to be able to explain to you who Jesus Christ truly is. And part of that is understanding Melchizedek.

So we need to understand the priesthood in Judaism. Because, according to Israel's economy, everything centers around the priestly ministry of the sons of Aaron and Levi. To understand the priestly ministry is to understand Judaism. That's why Hebrews chapter 7, 8, and 9 speak to us about the priesthood in Israel. The writer of Hebrews understands that the audience he's speaking to is filled with Jews. And they understand the priesthood. And they realize what God did through the priesthood. Because they knew that the only way to get to God was to have a mediator, someone that would take them to God. And that's where the priestly ministry comes in.

They knew that God had a standard, it was a perfect standard, and yet they would always fall short of that standard. And so they would need to go to God. But to get to God, they needed a priest. And on the day of atonement, the high priest would go in and offer sacrifices for the sins of the nation. But all throughout the year, every man would recognize that he kept sinning over and over again and would have to continually go to the priest, that the priest would offer sacrifices for his sin. He needed a pontiff, he needed a bridge builder. Someone who could build the bridge between man and God. And God had designed the priesthood in Israel to accomplish that. And man just kept sinning and sinning and sinning. And he was longing for that final sacrifice, that ultimate sacrifice that would no longer just cover his sins but would completely remove his sins. That's what they were longing for. And the writer of Hebrews understands that.

And so he wants them to understand that there is a better priest. There is a better covenant. There is one who is better than the angels. There is one who is better than Moses, there was one who was better than Joshua, there was one who was better than Aaron in his priesthood, because the key word in Hebrews is "better." Because Christ is better than everything that pointed to him, because he is the fulfillment of all those Old Testament pictures that would portray the Messiah.

And so the writer of Hebrews is going to go into this long dissertation about the priesthood. But before he gets there, he leads us into this. So it's important for us to go back to Hebrews chapter 1, because this is how he introduces Christ as that ultimate priest. He says in verse number one of chapter 1, "God, after He spoke long ago to the fathers in the prophets in many portions and in many ways, in these last days has spoken to us in His Son, whom he appointed heir of all things, through whom also he made the world. And he is the radiance of his glory and the exact representation of his nature, and upholds all things by the word of his power. When he made purification of sins, he sat down at the right hand of the majesty on high, having become as much better than the angels."

So he introduces Christ, who is a radiance of his Father's glory, as one who took away, made purification for man's sins. So he begins by introducing Christ as an ultimate priest. So then, when you come to chapter 3, he says these words: verse number 1: "Therefore, holy brethren, partakers of a heavenly calling, consider Jesus the apostle and high priest of our confession." So now he begins to introduce even more about the ministry of Jesus Christ. Their Messiah. And then when you come to chapter 4, he goes even further. Verse number 14: "Therefore, since we have a great high priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession, for we do not have a high priest who cannot sympathize with our weaknesses, but one who has been tempted in all things as we are, yet without sin. Therefore, let us draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need."

So you see this open progression that the writer of Hebrews gives to us, introducing Christ as that great high priest. And then in chapter five, he talks about the Aaronic priesthood. That Aaron's priesthood did this, but the ministry of Christ and his priesthood does even better. And then you come to verse number 9 of chapter 5, and he says, "Having been made perfect, he became to all those who obey him the source of eternal salvation, being designated by God as a high priest according to the order of Melchizedek."

Now, he's already quoted Psalm 110, verse number 4, up in verse number 6, by telling us that Christ is the priest forever after the order of Melchizedek. And he mentions Melchizedek again. And he would love to tell them about Melchizedek, but he can't. For he says in verse number 11, "concerning him," that is Melchizedek, "we have much to say, and it is hard to explain, since you have become dull of hearing." You become numb. You become sluggish, incapable of hearing to understand. Used in the book of Isaiah, chapter 6, quoted twice in the Old Testament, referring to the unbelief of Israel.

So he says, "I want to talk to you about Melchizedek, this great priest that you already know about because you know about Abraham and you know about Genesis chapter 14. But I can't talk to you about him yet because you're dull of hearing. You don't understand." So he talks to them about leaving the elementary principles behind and leaving them, chapter 6, verse number 1, going on to maturity. Because in Hebrews 5:11, he gives that third warning passage. Last week we told you there were five warning passages in Hebrews. Hebrews 2, Hebrews 3, and chapter 4, and now in Hebrews 5 down through chapter 6.

So, "I want to talk to you about Melchizedek, but I can't because you're in unbelief. So, let me give you a warning about coming to Christ and leaving the Old Testament pictures, leaving the Old Testament paintings, leaving everything in the Old Testament that would point to the Messiah that you might embrace the Messiah." And then in chapter 6, verse number 20, he says, "Where Jesus has entered as a forerunner for us, having become a high priest forever, according to the order of Melchizedek."

Now, he's going to go into this long, detailed discussion about who is Melchizedek. Because in order to understand Christ and his priesthood, you must not only understand Aaron and the Levitical priesthood. But you must go before that to understand Melchizedek and his priesthood. Now, Hebrews 7, verse number 1, reads as follows: "For this Melchizedek, king of Salem, priest of the Most High God, who met Abraham as he was returning from the slaughter of the kings and blessed him, to whom also Abraham apportioned a tenth part of all the spoils, was first of all by the translation of his name, King of righteousness, and then also king of Salem, which is king of peace. Without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God, he remains a priest perpetually."

Now let's just stop right there. We need to understand Melchizedek. It's been 30 weeks since we talked about him. For the most part, we can't remember what happened 30 minutes ago, let alone 30 weeks ago. So we're going to look at number one the picture of Melchizedek. Number two, the presentation of Melchizedek. And number three, the preeminence of Melchizedek and his priesthood over the Levitical priesthood. Just three simple points that are so filled with information that it'll explain to you more and more the identity of the Messiah, the ministry of the Messiah, and our responsibility then to that Messiah.

So let's look first of all at the picture of Melchizedek. Some would say that Melchizedek is an angel, but we know that's not true. Because in chapter 5, verse number 1, priests were taken from among men. Not from among angels. So we know that Melchizedek is a priest. Some men and some very good men believe that Melchizedek is the pre-incarnate Christ. That he's not a type of Christ, but that he actually is the pre-incarnate Christ that Abraham went to in Genesis 14 and paid a tenth to out of worship and honor of Christ. I don't think that's the case. There are some good arguments that Melchizedek is the pre-incarnate Christ, but I think that once you understand the totality of Genesis 14 with Hebrews chapter 7, you begin to realize that Melchizedek was a type of Christ.

Theologians speak about typology. Typology simply is that which helps you understand more and more of the Old Testament because it is a rich Old Testament picture of the person and work of the Messiah. It is a Christological truth that paints for us a foretaste of the ministry of the Messiah. That is fulfilled in his person when he arrives. That's all a type is. And you know what they are. You've seen them all throughout the Old Testament.

For example, Noah and the Ark is a type of Christ because Noah and his family were inside the Ark. And all those outside the ark perished, right? Those who are in Christ Jesus, right? There is no condemnation for those who are in Christ Jesus. We are saved from the judgment of God. So, to be in the ark, as Noah and his family were, they were saved from the judgment of God. So, the ark becomes a painting, a picture of the person and work of the Messiah.

You can go on in the Old Testament and realize that the Passover and the deliverance of Israel from Egyptian bondage was a type of Christ. It was a picture of the person and work of Jesus Christ, the Messiah. In fact, that's what Passover basically signifies. As the death angel would pass over you because of the blood of the lamb on the doors of your homes. It's a symbol of God's delivering power. And as Israel would leave Egypt under the power of Almighty God, as He would deliver them, so God wants to be the deliverer of your life. And so, the Passover and Israel's deliverance from Egypt was a type of Christ. It was an Old Testament picture that portrayed for us the person and work of Jesus Christ the Messiah.

The bronze or the golden serpent on the staff of Moses. In the book of Numbers, Christ would refer to that in John 3. "As Moses lifted up the serpent in the wilderness, so shall the Son of Man be lifted up," right? Remember that? And so, as Moses lifted up the serpent in the wilderness, so that all those who were stung by the serpents or bitten by the serpents. If they looked to the golden serpent, they would be healed. Christ says, "as Moses lifted up the serpent in the wilderness, so shall the Son of Man be lifted up." If you look to the Messiah, if you look to his finished work, so too you will be saved, so too you will be healed spiritually from the judgment of God.

You can look at Aaron's rod that would bud. That was placed in the Ark of the Covenant. We'll come to Hebrews 9. We'll look at that rod because it was a type of Christ in terms of the resurrection of Christ. It would continue to bud over and over again, symbolizing the resurrection of Jesus Christ, the Messiah. Oh, how about the rock that Moses struck? Remember that? Remember the first time God says, "strike the rock," so he did, and water gushed forth. And there was that living water that would come forth to the people of Israel. And the second time that Israel complained about the water, God says to Moses: "speak to the rock." But Moses was angry. So, what did Moses do? He struck the rock, and God still had water gush from that rock so that people would be able to drink. But God said to Moses, "because you struck the rock and didn't speak to the rock, you cannot enter into the promised land."

And you would think, "wow, that's a little harsh, isn't it? That doesn't seem right. All he did was strike the rock, so he got a little angry. What's the big deal about that?" Huge deal. Why? 1 Corinthians 10:4, "Christ was the rock." And Christ as the rock would be only smitten once, not twice. And so when Moses struck the rock for the second time, what did he do? He marred the picture. He clouded the painting of the person and work of the Messiah.

You see, you can't mess with the cross. You can't mess with the saving work of the Messiah. You can't dilute that. You can't mar that in any way, because with that comes a greater condemnation. And Moses was not able to enter the promised land because he marred the picture of the finished work of Christ on Calvary. Because the rock was a type of Christ. And you can go on and you can look at Benjamin in Genesis chapter 35. Remember Rachel? She had Joseph first, and she prayed for a second son, and God granted her the opportunity to have son number two. And on the way to Bethlehem or at Ephrath, which is Bethlehem today, Rachel died. And before her death, she said, "I want to name him Ben-Oni, son of my sorrow." And Jacob said, "No. No, you're going to name him Benjamin, which is son of my right hand, the son of my strength."

And in the death of Rachel and in the birth of Benjamin in Bethlehem, became a type of the Messiah, a picture of the Messiah who would be born and would sit at the right hand of God the Father, the place of strength, the Son of His strength. He would sit there because it would be through his sacrifice on Calvary that opened the door for his great inheritance. So many types in the Old Testament. Joseph was a type of Christ. Just read about his life. And the life of Joseph, pictured side by side with the life of the Messiah, helps us understand that Joseph was a type of Christ. Isaac. When he was offered up on Mount Moriah, he became a type of Christ.

You see, these are all pictures that were being painted by God so people could see the finished work of the Messiah to help them live in anticipation of all the Messiah would give them. So now you come to Melchizedek. And Melchizedek is in that same line. He too is that painting. He too is a portrait. He too begins to show us more and more about the finished work of the person of the Messiah Himself. He is a picture of what the Messiah would be.

Having looked at the picture, let's look at the presentation of Melchizedek. For that, you got to go all the way back to Genesis chapter 14. Genesis chapter 14, which is very, very important. You need to grasp this to understand the supremacy and the superiority of Jesus Christ the Messiah. You must understand what it means in Psalm 110, verse number 4, that Christ is forever in the order of Melchizedek. He is a priest forever in the order of Melchizedek. That Psalm, Psalm 110, verse number 4, is quoted a thousand years after the incident in Genesis chapter 14. So you have Genesis chapter 14, you have the presentation of Melchizedek. He's no longer mentioned until a thousand years later in Psalm 110, verse number 4, and then he's not mentioned again until another thousand years later in Hebrews chapter 7, or really Hebrews chapter 5. So that's when he mentioned again.

And now, 2,000 years after that, we are talking about Melchizedek because it's so important. Oh, by the way, that leads us to the understanding of how old the earth is. Because if you understand Rosh Hashanah, which is this week or this past week, in the celebration of a new year, the Jews will tell you that the earth is 5,781 years old based on their understanding of the Old Testament. Which would be pretty accurate because we say that the earth is somewhere around 6,000 years old, not millions of years old. And so every new year, the Jews celebrate the next year in anticipation of their coming Messiah. So in Rosh Hashanah they blow the trumpet, the feast of trumpets, in anticipation of Yom Kippur, which is the day of atonement. Which happens later this week.

And so you need to understand Melchizedek. Genesis chapter 14 says this. Verse number 17. "Then, after his return from the defeat of Chedorlaomer and the kings who were with him, the king of Sodom went out to meet him at the valley of Shaveh, which is the king's valley." Now, why is this important? Because Sodom had been taken, Lot had been taken captive by Chedorlaomer and his kings when they came against the kings of the West. And they went to battle with them, and they plundered Sodom, and they took Lot captive, and they made their way up north towards the upper part of Israel. And when Abraham heard about it, he got his men together and went after Chedorlaomer that he might rescue his nephew Lot. When he defeated the kings of the east up in the area of Dan, which is the northern part of Israel, he comes back to the king's valley. He's met by the king of Sodom, who is so glad that now he has his spoils back, so glad that Lot is back, and he meets them. That's the brief translation or the brief history as to what has happened.

And then it says in verse number 18, "and Melchizedek, king of Salem, brought out bread and wine. Now he was a priest of God most high. He blessed him and said, Blessed be Abram of God Most High, possessor of heaven and earth. And blessed be God Most High, who has delivered your enemies into your hands. He," that is Abraham, "gave him a tenth of all. The king of Sodom said to Abram, Give the people to me and take the goods for yourself. Abram said to the king of Sodom, I have sworn to the Lord God Most High, possessor of heaven and earth, that I will not take a thread or a sandal thong or anything that is yours, for fear you would say I have made Abram rich. I will take nothing except what the young men have eaten, and the share of the men who went with me, Aner, Eshcol, and Mamre; let them take their share."

So that's the presentation of Melchizedek. And in that presentation, the writer of Hebrews now picks up on that and helps us understand the preeminence of Jesus Christ the Messiah. And in it, you're going to see unfold for you some of the most beautiful pictures of Christ.

Let me give you the first one. If I'm a Jew, I am extremely possessive of my God. And I have a name for my God. The name of my God is Jehovah, right? It's taken from Exodus chapter 3, where God told Moses when he asked for a name, "Who shall I say sent me?" You say, "Tell him, I am sent you." And that makes up four Hebrew consonants, which we pronounce Yahweh, but they would take those four Hebrew consonants and take the vowels from Adonai, the word Lord, and come up with the word Jehovah. We say Jehovah.

Now, that would be their God. That's the name of Israel's God. They saw him as their deliverer. They saw God as their savior. That was the name that they had for God. And so now in Israel's priesthood, they were priests unto that God. They were priests unto Jehovah God. Israel had what we call a national priesthood. Very possessive of their priesthood because it was national. It dealt with the Jewish people. In fact, on the Day of Atonement, when the priest went in, he didn't offer sacrifice for sins for the Jebusites, the Canaanites, the Amorites, only for the Israelites, because he was their God. Very important.

Because Melchizedek is not a priest of Jehovah God. He is a priest of the Most High God. El Elyon. First time it's used is Genesis chapter 14. God Most High. So Melchizedek is a priest in a universal sense, whereas the Aaronic priesthood were priests in a national sense. Big difference. Why? Because Jesus, the high priest, is not a national priest, but a universal priest. He didn't come just to save Jews. He came to save the world from their sins, right? He came to offer a sacrifice for the sins of the world, not just the sins of the Jewish people. So, to understand Melchizedek and his priesthood helps you understand Christ and his priesthood.

Very important to grasp because Abraham, listen, Abraham is the father of the Jews. And every Jew respects their patriarch, Abraham. And before the seed was ever birthed, there was Abraham offering a tenth to a priest, meaning that before Israel had a priesthood, there was already in existence a universal priesthood. And before Israel ever had a king, there was already a king that existed. Because Israel is heavy on historical foundations. They always go back to the past to base what they do in the present on the past.

And so, because the historical foundation of Abraham paying a tenth to Melchizedek, who was a king and a priest, is very important because Melchizedek existed before the Levitical priesthood. And all that plays a major part. So, how is Melchizedek and his priesthood superior to the Aaronic priesthood, the Levitical priesthood? Simply this: in that Melchizedek was a priest in terms of his universality, whereas Israel had a priest in terms of their nationality. In other words, Melchizedek was a priest over the universe. Because El Elyon is the God over the universe.

Now, why is that important? Because the Bible tells us in Luke chapter 6 that when you believe in Jesus the Messiah, you are called sons of the Most High God. Sons of the universal God. Not just sons of Jehovah, but sons of El Elyon. And Jehovah is El Elyon. But Jehovah was God's name for his people Israel. That's why in the book of Deuteronomy chapter 32, verse number 8, it says, "When the Most High gave the nations their inheritance, when he separated the sons of man, he set the boundaries of the peoples according to the number of the sons of Israel. For the Lord's portion," Yahweh's portion, "is his people. Jacob is the allotment of his inheritance."

So Israel had a very closed system. It was them and them only. And they had a priesthood that would honor their God, Jehovah. But Melchizedek existed long before that. And he was a universal priest because he was a priest to El Elyon. The possessor of heaven and earth. And Abraham, Abraham recognized El Elyon, the God of heaven and earth, in the same section in Genesis chapter 14. Very, very important.

So, when you come to Mark chapter 5, what did the demon say to Jesus? "What do we have to do with you, Jesus, Son of God Most High?" Jesus not only is Jehovah God, for "unless you believe that I am," "I am" what? The God of Exodus chapter three. The God who delivered Israel from their bondage, "unless you believe that I am, you will die in your sins." And that same I am is El Elyon, God most high. See that? So important.

So Melchizedek is this portrait of the Messiah, the priestly ministry of the Messiah. Who didn't just come to save his people Israel, but came to save the world. Who came to offer a sacrifice for the sins of the world? What did John the Baptist say? "Behold the Lamb of God who takes away the sin of the world." See that? So, because of the totality of Melchizedek's ministry, we understand the supremacy of Melchizedek over the Levitical priesthood.

But not only that, not just because of his totality, but because of his royalty, because he wasn't just a priest. He was also a king. That's very important. He was a priest who was a king, and in Israel's economy, that never took place. You could not be a king and a priest, or a priest and a king. You couldn't, as a king, go in and offer sacrifices in the place of a priest. That was abominable in the sight of God. But before that priesthood ever existed, there was Melchizedek, who had a universal priesthood, who had a total priesthood, but was also a king, which is very important.

Because everything in the Old Testament pointed to the Messiah of Israel as not only being a priest but being a king as well. Those of you who have been to Israel with me have been to a place called Qumran. And Qumran was where the Dead Sea scrolls were found. And in Qumran, there was excavated a scriptorium. And that scriptorium was a place where these scribes would go and they would meticulously copy the scrolls of the Old Testament. And we know because in the scriptorium we found what is called the Testimonia. And in the Testimonia, we understand what these scribes believed about the Messiah. And this is so good.

Because you see, they didn't understand that in which they were writing. They understood that there were three offices that were anointed by God: office of king, office of priest, office of prophet. But they couldn't understand how the offices came together in the form of the Messiah. Because Mashiach is just the anointed one, right? But if there's a priest that's anointed, there's a king that's anointed, and there's a prophet that's anointed, are there three Messiahs? So in the testimonia, we realize that these scribes believed that there were three Messiahs.

But how can that possibly be? Because they would write these words located in the book of Jeremiah, the 23rd chapter, the fifth verse. "Behold, the days are coming, declares the Lord, when I will raise up for David a righteous branch." Now, the branch is a name, a title for the Messiah. The Netzer. "And he will reign as king and act wisely and do justice and righteousness in the land. In his days, Judah will be saved, and Israel will dwell securely. And this is his name by which he will be called the Lord our righteousness." In other words, the Messiah, whoever he may be, believes that the Messiah is the Lord of righteousness. That is, he is the king, and the king is divine. So, for a Jew to say, "I don't believe in a divine Messiah," would mean they have to deny what the scriptures already teach.

And then, if you go to the book of Zechariah, Zechariah chapter six, verse number 12, it says, "Then say to him, Thus says the Lord of hosts, Behold, a man whose name is Branch." So not only is the branch divine in Jeremiah, now the branch, listen, is a man in Zechariah. So for a Jew to say, "I don't believe that whoever that man Messiah is, the branch, is God," would mean that he had to deny his own text. So he's the Lord of righteousness in Jeremiah, and now he is the man in Zechariah. It says this, "for he will branch out from where he is, and he will build the temple of the Lord."

The Messiah is going to build his temple. Now, if you read and understand what's going on in Israel right now, the Jewish nation believes they're going to build the next temple, not the Messiah. And they are, but they're going to build it for the anti-Messiah, not the true Messiah. So the third temple is going to be erected. It's going to be for the anti-Messiah. It's going to be destroyed. And when the Lord our righteousness appears, he will build the fourth temple. So the Messiah, the branch, is going to build this temple. And it says, "yes, it is he who will build the temple of the Lord, and he who will bear the honor and sit and rule on his throne. Thus he will be a priest on his throne, and the counsel of peace will be between the two offices."

So, even in their own writings, they would write that the Messiah was divine, that the Messiah was a man, that the Messiah was a king, that the Messiah was a priest, a priest to sit on the throne of the king. Wow. It's very clearly printed in the Old Testament. So now you have Melchizedek in Genesis chapter 14, who existed long before the nation of Israel ever existed, because its birth from Abraham. And Abraham would pay tithes to Melchizedek, who was the king, the king of Salem, the king of modern-day Jerusalem, king of peace. King of righteousness, and he was a priest.

Now, when you look at that picture, you realize that this Jesus that the writer of Hebrews is speaking of is in the order of Melchizedek. He's not in the order of the Levitical priesthood because he's not from the tribe of Levi. Where is he from? He's from the tribe of Judah. Melchizedek wasn't from the tribe of Levi because there was no tribe of Levi. But Melchizedek was a king priest. Messiah will be a king priest. Melchizedek is superior because of the totality of his ministry. He served the universal God. And because of the royalty of his ministry, he actually was a king.

Now I know my time is way gone, but you need to understand this. This is so important. Because when you leave, you leave having Hebrews explained so that you can exalt the king priest. The one who is supreme, the one who is sufficient for all things. Why? Because he's the king of the world. The king of the universe. And everybody in the world is accountable to that king. And you and me, as the Church of Jesus Christ, bow in subjection to that king. And we know that the governor of our state is held accountable to that same king. He is held accountable to bowing before El Elyon, the God Most High.

If we as a church don't bow before that king, El Elyon, properly, we will mar the picture of the children, the sons of the Most High God, to our governor. And that would be a huge error. Because he thinks if we don't bow in subjection to El Elyon, why should he? But because we do, and we gathered together to worship him and to honor him and to pray for our governor that he would see that king.

That's why Daniel 4 is so important. Because Nebuchadnezzar had to see El Elyon, the Most High God. And after he crawled on his hands and knees for seven years, with his hair growing, not showering except whatever water he could find, his nails growing long. What does the Bible say? It says, "At the end of that period, I, Nebuchadnezzar, raised my eyes toward heaven. My reason returned to me, and I blessed El Elyon, the universal God. The possessor of heaven and earth, and praised and honored him who lives forever. For his dominion is an everlasting dominion, his kingdom endures from generation to generation, all the inhabitants of the earth are accounted as nothing, but he does according to his will in the host of heaven, and among the inhabitants of the earth. And no one can ward off his hand, or say to him, What have you done? Now I, Nebuchadnezzar, praise, exalt, and honor the King of heaven. For all his works are true, his ways are just, and he is able to humble those who walk in pride."

We leave this place exalting Jesus Christ, our king priest. Who, by the way, has made us a kingdom of priests. In other words, there is one mediator between God and man. The man Christ Jesus. And because of Christ's finished work on the cross, we now have the bridge to our Father in heaven. Everybody in the world gets to God. But you either get to God as Father or you get to God as judge. But everybody gets to God.

That's why Jesus said, "I am the way, the truth, and the life. No man comes unto the Father except through me. I am the Pontifex. I am the bridge builder to my Father." And I wonder today if you've ever come to that place where you have totally relinquished your life to Christ. And said, "I need my sins forgiven. I need a priest who can erase my sins. I need a priest who can take away my transgressions. I need a high priest who can sympathize with my weaknesses, who is tempted on all points, like I am, yet without sin. I need that kind of priest. I need the King of Kings. I need the Lord of Lords."

If that's you today, today is the day of salvation. Today is that day. Don't wait till tomorrow. Today is the day. Let me pray with you. Father, we thank you for today and all that you have done. Lord, we know so clearly in your word who you are. You've made it crystal clear. From the very beginning, you made it crystal clear. You didn't want anybody to be confused. Lord, I pray that we're not confused today. That having heard the word of God, we would all respond, exalt our King, Jesus, the Messiah. We pray this in your Son's name, Jesus Christ, our soon coming King. Amen.