Eternity Has Begun

24 October, 201523 October, 2015Marissa

“Eternity has begun for us.”

That phrase was used in a message on the First Day of the Feast of Tabernacles this year, and it kept cropping up in conversations and sermons throughout the rest of the week where I was keeping the Feast.

In my churches, we teach that people who are not called today will get a chance at salvation after the second resurrection. The books will be opened, giving them understanding of the Bible, and then after an unspecified period of time they’ll be “judged according to their works” (Rev. 20:11-13). For those in God’s household today, though, judgement has already begun. This is our chance at eternal life.

Great Responsibility

Those of us who’ve responded to God’s call and entered a covenant with Him have been given great gifts of understanding. After we receive an invitation to become firstfruits, God teaches us “things which angels desire to look into” (1 Pet. 1:12). The kingdom of God is a mystery that isn’t shared with just anyone yet, and for a very good reason.

And that servant who knew his master’s will, and did not prepare himself or do according to his will, shall be beaten with many stripes. But he who did not know, yet committed things deserving of stripes, shall be beaten with few. For everyone to whom much is given, from him much will be required; and to whom much has been committed, of him they will ask the more. (Luke 12:47-48)

The more someone knows, the more they’re accountable for. Today, God is working with a select few — people He knows can make it if they will truly follow Him and love with all their hearts, minds, and souls. Even so, we’re warned quite clearly that there will be people in the churches who think they’re serving God but still don’t “get it.”

Not everyone who says to Me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of My Father in heaven. Many will say to Me in that day, ‘Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?’ And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness!’ (Matt. 7:21-23)

We can’t follow God however we want, even if it looks good from the outside, and expect to make it into His kingdom. We have to follow God the way He commands, and cultivate a relationship with Jesus Christ.

Run To Obtain

As God gets to know us on our walk with Him, He’s purifying and molding us into a “new creation” in Jesus Christ (2 Cor. 5:17). At the same time, we’re being judged to see how we measure up. Are we growing? Do we desire a relationship with Him? Will we submit to His headship in our lives?

In Matthew 25, Jesus says that when He “comes in His glory” He will gather people before Him and divide them into two groups. By this time, the judgement is already made — He knows who is a sheep and who is a goat (Matt. 25:31-46). When we stand before Christ, it will be too late to try and convince Him you really were a sheep who just acted like a goat sometimes. We have to commit ourselves to His way of life now.

Do you not know that those who run in a race all run, but one receives the prize? Run in such a way that you may obtain it. And everyone who competes for the prize is temperate in all things. Now they do it to obtain a perishable crown, but we for an imperishable crown. Therefore I run thus: not with uncertainty. Thus I fight: not as one who beats the air. But I discipline my body and bring it into subjection, lest, when I have preached to others, I myself should become disqualified. (1 Cor. 9:24-27)

God isn’t going to make you or me a firstfruit just because we showed up for church. There isn’t a participation prize. Not everyone who runs a race wins, and not everyone who claims to follow Jesus will be in His kingdom. We have to discipline ourselves to run in a way that qualifies us to receive the ultimate prize.

God wants people in His family who are teachable and humble — who respond to His work in their lives and take an active role. Only God can transform us, but we can chose whether or not to let Him. We can choose to strive for “an imperishable crown.”

Judgement Today

For if we would judge ourselves, we would not be judged. But when we are judged, we are chastened by the Lord, that we may not be condemned with the world. (1 Cor. 11:31-32)

The uses of “judge” in 1 Corinthians 11:31 come from two different Greek words. “If we would judge” — diakrino, to discern (G1252) — “ourselves, we would not be judged” — krino, tried in a solemn judicial manner (G2919). If we would exercise discernment and take a good look at ourselves, we would behave in such a way that there was no need for a divine judicial ruling to correct and motivate us.

There’s still cause for hope even when we don’t exercise perfect discernment in judging ourselves. God’s first response when judging someone is to give them a chance to change, not destroy them. He judges and chastens us as a Father does His children (Heb. 12:5-11). It’s for our correction and growth.

For the time has come for judgment to begin at the house of God; and if it begins with us first, what will be the end of those who do not obey the gospel of God? Now, “If the righteous one is scarcely saved, where will the ungodly and the sinner appear?” (1 Pet. 4:17-18)

“The time has come,” Peter said, and that was almost 2,000 years ago. The house of God is still going through “a solemn judgement, a judicial trial” (Zodhiates, G2917, krima). God is looking at us right now, refining us and correcting us to make certain of our character. He wants us to fill important roles in His family, and He won’t give us those roles if we aren’t a good fit — it wouldn’t be fair to the people God’s family is serving and teaching in the Millennium.

Becoming like Christ is the key to our transformation from someone who would be judged as a goat to someone who will hear, “Well done, good and faithful servant.” We have to follow His example completely, develop a close relationship with Him, and learn to obey God’s commands. Hebrews tells us that even Jesus, “learned obedience by the things which He suffered” (Heb. 5:8). If God in the flesh had to learn and suffer, it follows that we will as well. Indeed, the context of 1 Peter 4:17-18 is suffering “according to the will of God” without being ashamed (1 Pet. 4:16, 19).

In a proper Christian context, trials are seen as a good thing because they are a tool God uses to bring us closer to Him. Suffering, chastisement, and judgement are part of the refining, discipline process of turning us into firstfruits. It’s meant as a stepping stone — not a stumbling block — on the way to eternity.

The Myth of the Good Little INFJ

19 October, 201513 November, 2019Marissa

Last week, I stumbled across an article on Pinterest talking about female INFJs. Well, technically it was about INFj in the Socionics system, which is a bit different than the MBTI type and may include INFPs as well, but for purposes of this article we’ll just talk about INFJ types. The original article, written in 2011 by someone identified only as Beskova, paints a portrait of the INFJ type that is beautiful on the surface but doesn’t quite manage to reach their heart. It’s part of a disturbing trend in portrayals of INFJs, though this is the most extreme example I’ve seen.

Like many people who treat the INFJ type as quasi-mythical, this writer describes INFJs as flawless, naive, pure and submissive. They even describe a typical INFJ appearance: “Women of this type are very feminine and are delicate, modest and even shy. … They have a very ephemeral body, and sometimes lightly stooped posture.”

Reading on, it seems the INFJ has no faults. They never gossip or argue, meet adversity with mild gentleness, focus on humanitarian efforts, fit into any job, and submit themselves selflessly to helping the people in their lives. In short, the article says, “When a female INFj becomes your wife, know that in your home there lives a quiet angel” who “makes for one of the most obedient wives.”

The Myth of the Good Little INFJ | marissabaker.wordpress.com — photo credit: Cameron Nordholm

The biggest problem with this portrait of an INFJ isn’t just that it’s untrue; it’s the fact that INFJ women may try to fit into this mold if they end up in a relationship with someone who expects “their” INFJ to act like this. One thing that’s become clear in the months I’ve been reading things INFJs share online is that we’re one of the types most vulnerable to getting involved in unhealthy relationships with narcissists. And INFJ descriptions that make us out to be perfectly submissive and obedient aren’t helping discourage interest from unhealthy people.

Myth: INFJs won’t start a fight

It’s true that INFJs are one of the most conflict-avoidant types. Until a person does something the INFJ can’t live with, we’ll often just nod and smile at most conversations and suggestions. This happens with casual acquaintances when we don’t want to wast energy on conflict, and in closer relationships when we don’t want to deal with the emotional fall-out of conflict unless there’s a very good reason. I talk about this at greater length in my INFJ Handbook.

But if you think INFJs can’t get angry or won’t take a stand when things aren’t as they should be, think again. INFJs tend to draw a line in their minds, and once it’s crossed we’ll make sure we let you know. Once we get started, we’ll probably tack on a list of every other way you’ve ever let us down as well. The closer we are to you, the better we’ll know how to tear you apart (note: we’re not proud of this fact, and many INFJs work hard at controlling their anger). The best way to avoid this in a relationship is to keep open lines of communication, which is the number one thing many INFJs are looking for in a relationship. INFJs prefer to keep our emotions out in the open, and if we feel safe and heard then there’s no need to bottle up our feelings until we explode.

Myth: INFJs are always agreeable

In this socionics article, the writer talks about how INFJ women often need/want other people to make decisions for them. They write, “If you are her husband take responsibility for making major decisions in development of your family and she will with pleasure obey you.” Now, I’ll be honest — sometimes I do want people to make decisions for me. But if an INFJ is consistently told she can’t be trusted with important decisions and is left out of the planning process, then she’s going to stop trusting you.

The other party might not even notice an INFJ doesn’t agree with him if he’s expecting her to be what the article says: “friendly and dutiful, never quarrel nor ask much for themselves.” We place a high value on trust and communication in relationships, and assuming we agree with you instead of really asking us what we think is a good way to experience the INFJ door slam.

A tip for people who know INFJs: If we don’t actually agree with you, or simply don’t care, we’ll typically make non-committal sounds, nod our heads, and avoid eye contact. If pressured to commit to something we don’t want to do or think, but won’t openly disagree with, we’ll try to push it off to an unspecified future date. When an INFJ actually agrees with you, we’ll make eye contact, our face will light-up, and we’ll say things like “Oh, yes” instead of just nodding. Usually, we’ll also be able to explain why we agree with you in specific terms.

Myth: INFJs are completely altruistic

One last quote from the socionics article: “watch that her emotional resources aren’t spent on her girlfriends, who inadvertently will use your wife as a psychotherapist. She will never refuse them herself, of course. Out of compassion. Therefore, it will be best if you take the matter into your own hands and limit the flow of those desiring to obtain psychotherapeutic sessions and useful advice from her.” Excuse me! What gives someone else the right to limit an INFJ’s contact with her friends? That’s the sort of controlling behavior that’s a huge red-flag in any relationship.

In addition to being incapable of taking care of herself, INFJ wives are apparently so dutiful they’ll do all the housework without any complaint even though they hate cleaning and cooking. For the record, this INFJ loves cooking and the housework doesn’t always get done in a reasonable amount of time. Also, one reason INFJs will avoid conflict and try to help people is because of how it affects us. Sometimes I do what people ask just because I don’t want to stay awake for three hours that night re-hashing every word of the resulting argument. It’s a self-protecting mechanism. That’s not to say INFJs don’t care about people — we do, deeply, and we will support our friends and family whenever possible. It’s a good thing. We can stretch ourselves too thin at times, but INFJs value their introvert time and don’t usually need someone to step in an control their lives to keep them from burning out. We’re not that altruistic.

In conclusion …

I may have dispelled some of the “mystic unicorn” aura surrounding INFJs, but perhaps that’s a good thing. Our rarity doesn’t make us better than other types, and type portraits that make us out to be something ephemeral and idyllic really aren’t helpful. As my siblings (and no doubt other people who INFJs have let into their lives) can testify, we’re not perfect.

If you’d like to know more about the INFJ personality type, check out my book The INFJ Handbook. I just updated it with a ton of new information and resources. You can purchase it in ebook or paperback by clicking this link.

Mighty Women

17 October, 201524 October, 2017Marissa

It seems odd to me that I’ve read the “virtuous woman” passage scores of times without bothering to look up the word “virtuous.” The Hebrew word, chayil, was mentioned in the first message given as my Feast of Tabernacles (Sukkot) site this year. I even had it in my notes, but forgot about it. God brought it to my attention again at the end of the Feast, when a man handed me a booklet titled “A Mighty Warrior: The Hebrew-Biblical View of A Woman” by Dr. Frank T. Seekins. I can take a hint — one Bible study/blog post coming right up!

Into The Hebrew

Chayil (H2428) carries the basic meaning of “‘strength,’ from which follow ‘army’ and ‘wealth'”(Theological Wordbook OT, entry 624). It’s used about 20 times of God’s might or power, and about 85 times to describe an attribute of people.

When chayil is used of people, there’s a marked difference in how it’s translated for men and women. For men, we find translations like “mighty man” or “mighty men of valor.” The Theological Wordbook of the Old Testament notes, “The individual designated seems to be the elite warrior similar to the hero of the Homeric epic.” For women, however, “it is translated ‘virtuous’ (ASV, RSV ‘worthy’ or ‘good’), but it may well be that a woman of this caliber had all the attributes of her male counterpart.”

While Biblical women were not typically warriors and did not serve in the army, we do have the example of Deborah acting the part of a “mighty woman of valor.” We also know from passages like Ephesians 6:11-13 and 2 Timothy 2:3-4 that all Christians are spiritual warriors. God’s women must be just as valiant as His men!

Your neck is like the tower of David, built for an armory, on which hang a thousand bucklers, all shields of mighty men. (Song 4:4)

O my love, you are as beautiful as Tirzah, lovely as Jerusalem, awesome as an army with banners! (Song 6:4)

Both these passages from Song of Solomon are descriptions that the male lover, who represents Christ, uses toward the female lover, who represents the church. Great men aren’t frightened of strong women; they embrace them as allies.

A Little More History

You might wonder why English translators decided to use “virtuous” or “good”for chayil when the Hebrew leans more toward “strong” and “mighty.” I suspect there were two reasons. Firstly, the original meaning of “virtue” in English was closer to chayil. It arrived in English around 1200 from Old French with the meanings, “force; strength; vigor; moral strength.” Originally, the Latin virtatum meant “high character; goodness; manliness; valor; bravery” (Online Etymology Dictionary).

Secondly, with prevailing attitudes of gender around the time early Bibles like the 1611 King James Version were released, translators were probably hesitant to call women “mighty” or “powerful.” By the 1590s, “virtuous” was losing the more martial aspects of the meaning, shifting toward moral characteristics. In reference to women, “virtuous” became used as a synonym for “chastity.” In the King James Version you can still see this word used for “power” in the New Testament passages where dunamis (G1411) is translated “virtue” (Mark 5:30; Luke 6:19, 8:46). In the New King James, references to Christ were changed from “virtue” to “power,” but the “virtuous woman” in Proverbs 31 only changes to a “virtuous wife.”

It’s true that high moral standards are essential for godly women. Commands regarding modesty and chastity are recorded elsewhere (1 Tim. 2:9), and the character of the Proverbs 31 woman is beyond reproach. But there’s more to being a “virtuous woman” than we might assume from what we’ve grown up hearing about “traditional gender roles.” The word “virtue” has suffered a similar fate as “meekness,” which our culture thinks of as synonymous with “doormat” while the original meaning carried the idea of strength submitted to God.

Allies in Battle

God created men and women to fight for Him together. They’re both supposed to be strong and they’re both supposed to support each other.

Men and women were created by God to be allies. As a culture, we have lost the concept of powerful allies; the very thing that Proverbs 31 is telling men to value. …

When a woman’s power is undercut, a situation is created where men and women become enemies. Instead of supporting each other, we battle and undermine God’s call to reflect Jesus relationship with His bride, the church. …

The Biblical concept is clear — A woman of power is to be valued and supported. It is God’s call for women (and men) to become mighty and powerful. (Seekins, p. 2)

I think many women balk at the Proverbs 31 model because it seems so domestic and submissive. “I don’t want to be a stay-at-home barefoot-and-pregnant good little wife,” some protest. “Why would God ask for such an outdated model of femininity?” But when we look closer at Proverbs 31, we find that’s not actually what it’s saying.

The first two descriptions show a woman who does her husband “good and not evil,” and who has earned his complete trust (Prov. 31:11-12). Her husband is respected by all, and it’s implied this is in no small part owing to her support as his ally (Prov. 31:23). In addition, she cares for the poor and needy, practicing the command to “love your neighbor” (Prov. 31:20). She’s respected by her children, husband and the community, and her opinion is highly valued (Prov. 31:28-29, 31).

The Proverbs 31 woman is shown actively doing productive things. She works with her hands, engages in trade “like the merchant’s ships,” and oversees workers in her household (Prov. 31:13-16, 19, 22, 24). She’s not full of anxiety because she has confidence in her ability to care for her business and family (Prov. 31:18, 21, 27).

Strength and honor are her clothing; she shall rejoice in time to come. She opens her mouth with wisdom, and on her tongue is the law of kindness. (Prov. 31:25-26)

It’s still an intimidating picture to try and live up to, but there’s no reason to reject it as demeaning to women. If anything, this “outdated” model is far more powerful than anything modern women’s empowerment movements have come up with.

When a woman understands her calling to be a mighty warrior and a perfect ally, she will conquer and control life. She will remember that the men in her life are not the enemy; her weapons are not meant to be used against them. The weapons of her strength and power are to be used against their enemies (Seekins, p. 23).

God calls all of us to “be strong in the Lord and in the power of His might” (Eph. 6:10). Both men and women need to recognize this, and embrace our roles as “heirs together of the grace of life” (1 Pet. 3:7), fighting as allies for and alongside the Captain of our Salvation, Jesus Christ.

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Women’s Classic Literature Event

14 October, 201515 November, 2015Marissa

Extra post this week because I’m so excited about the Women’s Classic Literature Event hosted by The Classics Club. I’ve read many great classics written by women, and look forward to discovering more over the next year. Even if you’re not part of the Classics Club reading challenge, you’re still welcome to jump on board with this event using the #ccwomenclassics hashtag to share what you’re reading.

A Survey for the Women’s Classic Literature Event

Introduce yourself. Tell us what you are most looking forward to in this event.

As a female writer, I’m all for reading literature written by women. I studied English at The Ohio State University, and my undergraduate research project focused on Frances Burney and Mary Wollstonecraft. For this event, I’m most looking forward to seeing my fellow readers discover amazing classics by women writers, and then gathering suggestions from them for my own “to-read” list.

Have you read many classics by women? Why or why not?

I have read quite a few. We picked out some for my high school curriculum (homeschooled), then in college I was blessed to take classes from English professors who made sure to teach fine books written by both men and women.

Pick a classic female writer you can’t wait to read for the event, & list her date of birth, her place of birth, and the title of one of her most famous works.

Mary Shelley, born 30 August 1797 in London, England. I’ve read some of her mother’s writings, but nothing by her. Frankenstein is Mary Shelley’s most famous work.

Favorite classic heroine? (Why? Who wrote her?)

Jane Eyre, written by Charlotte Bronte. I love first-person narrative when it’s well written, and Bronte makes Jane a spectacular narrator. She’s a strong, clever woman and I admire her moral strength and unabashed living out of her Christian faith. (Bonus: Jane’s a fictional example of my INFJ personality type.)

Recommend three books by classic female writers to get people started in this event. (Again, skip over this if you prefer not to answer.)

Evelina by Frances Burney. I did my undergraduate research project on Burney, and highly recommend her work to fans of Jane Austen. Evelina is the shortest and most manageable of her novels, so I suggest trying that one out before jumping into the 900+ page Cecelia or Camilla.
Jane Eyre by Charlotte Bronte. If you haven’t read this famous classic yet, I hope you will. It’s one of my favorite books of all time, and I love the characters.
North and South by Elizabeth Gaskell. I love this book and the BBC adaptation staring Daniela Denby-Ashe and Richard Armitage. The casting is perfect, and my only quibble with the plot adaptation is the ending/proposal scene … but no more on that for fear of spoilers.

Will you be joining us for this event immediately, or will you wait until the new year starts?

I’ll probably write about Tenant of Wildfell Hall in November or December.

Do you plan to read as inspiration pulls, or will you make out a preset list?

I’ll pull from the women writers already on my Classics Club list, and maybe add a few more as inspiration strikes.

Share a quote you love by a classic female author — even if you haven’t read the book yet.

Here’s one I took note of when reading Anne Bronte’s Tenant of Wildfell Hall.

Women’s Classic Literature Event | marissabaker.wordpress.com — caterpillar credit: Eli Duke, CC BY-SA via Flickr

Classics Club — The Iliad

12 October, 201520 March, 2018Marissa

I’m not actually all that far behind on my reading for the Classics Club book challenge — I’m just behind on blogging about the books. Right now, I’m halfway through Anna Karenina, and I recently finished Tenant of Wildfell Hall and The Iliad. Since I also have to write about The Iliad for the high school curriculum I’m building (which my brother is trying out this year), that’s the one I wanted to talk about today.

Usually, I like to read something about the author’s history and the time period framing their writings when I explore a piece of classic literature. Unfortunately, we don’t know much about Homer. There’s even debate about whether or not he’s the one who wrote down the epic poems he (probably) composed. The introduction to the Robert Fagles translation seems to lean toward Homer writing his own poems down once the art of writing was reintroduced to Greece, though it’s all “pure speculation.” I suppose in some way the mystery surrounding these texts makes them even more intriguing.

Having once been told by a nihilistic classmate that nothing original has been written since Homer, I was rather curious to finally read The Iliad. While I can’t say I agree with him, it’s not hard to see The Iliad‘s influence on modern literature, and when I get around to reading The Odyssey (also on my Classics list) I’m sure I’ll notice even more themes that show up in modern plot and characterization.

What intrigued me most, though, was the portrayal of women in The Iliad. Though several women have lengthy passages of dialogue (including Helen and Hector’s wife Andromache), and goddesses play a huge role in the plot, they’re all show in some kind of captivity to men. No matter how strong of a character Andromache is, once she loses Hector she has no social position and no hope of avoiding slavery. Paris stole Helen, and she makes no secret of how badly that has affected her and how little she respects him. Other female characters, like Briseis, are already captives in the Achaean camp. Even the goddesses are under Zeus’s power, and his threats toward Hera starting in Book 1 portray an eyebrow-raising level of domestic abuse on Olympus.

The intriguing part is that Homer doesn’t give the impression that this portrayal of women is entirely okay. He does imply it’s “normal” for that time period, but he takes great care to show the womens’ side of the story more than one might expect in a poem mainly about the wars of gods and men. We see goddesses scheming to get around restrictions of the gods. We get plenty of dialogue from Helen, showing that ten years haven’t simply turned her into a submissive or entirely complicit captive even though her inner turmoil is ignored by both Aphrodite and Paris. Even Briseis — the captive Agamemnon steals from Achilles — has a chance to give her side of the story and make sure no one forgets that she (and by extension the other female captives mentioned as spoils of war or offered as prizes at Patroclus’ funeral games) is a human being.

It makes me miss having University access to databases full of scholarly journals — I’d love to read what people who have the time/resources to study these characters better are writing. I did find one interesting article, though: The Portrayal of Women in the Iliad by S. Farron. He says, “Homer had different attitudes from his characters. He knew that women are complete human beings and constantly emphasized how deep and intense their feelings are.” I’d agree with this writer that Homer was trying to craft real characters, not urge social reform, but it’s still intriguing that he realized women were worth writing well. He treated them as real characters with emotions and thoughts that were relevent to the story, which is more than his male characters did.

Click here to get a copy of The Iliad. Please note that this is an affiliate link. This means that, at no additional cost to you, I will receive a commission if you click on the link and make a purchase.

Pointing To Christ

10 October, 20159 October, 2015Marissa

Sukkot/the Feast of Tabernacles is over for another year. We kept the Feast on the East Coast this year, and I’ve come back with collections of new friends, sea shells, and blog pot topics mined from messages we heard.

The Feast pictures Christ’s Millennial reign described in Revelation 20:4 and other prophecies. In this verse, the saints are said to “live and reign with Christ for a thousand years.” Revelation 1:6 and 5:10 describe our role as “kings and priests.” There’s quite a bit of responsibility contained in those roles, but it boils down to one simple task. In the words of a gentleman who spoke on the second day of the Feast, “kings and priests point others to Christ.”

Kings

When Israel asked for a king, God called it a rejection of Him because they preferred having a physical ruler and military commander to trusting in Him (1 Sam. 8:7, 19-20). This request wasn’t unexpected, though, and God already had guidelines for kings in place. Only a native Israelite could rule (Deut. 17:15), he wasn’t allowed to amass a huge army, or take the people back to Egypt, or marry many wives (Deut. 17:16-17), and he had to write a copy of the law (Deut. 17:18).

And it shall be with him, and he shall read it all the days of his life, that he may learn to fear the Lord his God and be careful to observe all the words of this law and these statutes, that his heart may not be lifted above his brethren, that he may not turn aside from the commandment to the right hand or to the left, and that he may prolong his days in his kingdom, he and his children in the midst of Israel. (Deut. 17:19-20)

Knowledge of God, reverence for Him, obedience, and humility are key qualifications for kingship. The first king, Saul, was chosen because he could lead armies and was humble (1 Sam. 9:16, 21). When he lost that humility and stopped obeying God, he was rejected as king (1 Sam. 15:11, 17).

And when He had removed him, He raised up for them David as king, to whom also He gave testimony and said, ‘I have found David the son of Jesse, a man after My own heart, who will do all My will.’ (Acts 13:22)

To become kings, we must have a heart like the King of kings. God won’t let people rule in His family if they aren’t on the same page as Him. There’s a psalm David apparently wrote for his successor, Solomon, that talks about this. Psalm 72 points to Messiah’s reign and describes God as a great King, whose example of righteous judgement and commitment to His people lesser rulers would do well to imitate. Kings are supposed to model what Jesus Christ is like, and point to Him by their example.

Priests

When there was a tabernacle or temple standing, priests were always there. Their job was to minister before the Lord and “to bless in His name” (Deut. 10:8). They were also involved in settling judicial disputes, especially in the time before the kings (Deut. 21:5).

One of the primary ministerial responsibilities of the priests involved offering sacrifices. People couldn’t just sacrifice to God anywhere — they had to come to the temple and have a priest present it on their behalf. Today, Christ fills that role of intermediary between believers and God. He has helpers, though, just as the High Priest did in the Old Testament.

you also, as living stones, are being built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ. (1 Pet. 2:5)

We’re already becoming a priesthood today, and we’ll be doing even more in the future. As priests, we serve and point others to our High Priest, Jesus Christ (Heb. 4:14-5:10). The quallifications for this type of service are very similar to those for a king.

Then I will raise up for Myself a faithful priest who shall do according to what is in My heart and in My mind. I will build him a sure house, and he shall walk before My anointed forever. (1 Sam. 2:35)

To walk before God’s Anointed, the Messiah, forever, we must tune-in to His heart and mind. We have to follow His lead, teaching others about Him and pointing to the High Priest. Everything we do in any sort of leadership role — now or in the future — is done in service to the King of kings and Priest above all priests. Pointing others to Him is the best thing we can do for the people we’re called to serve.