WHAT ON EARTH IS A 3-FOLD OFFICE? THE ROLES OF PROPHET, PRIEST, & KING
In our previous articles, we demonstrated how the author of Ecclesiastes, the preacher, is a TYPE (1) of Christ. This is significant because it explains our Triune God’s roles as Prophet, Priest, and King for the world at creation and our roles as the image bearers of God in reflecting Him as Prophet, Priest, and King to the world.
Since we as authors are especially involved in Ecclesiastes, we would like to use the wise council of both the WLC and the historical redemptive reading of the Scriptures to guide us to our Great Redeemer, as mediator between His church and God, the One Good Shepherd in Ecclesiastes. First things first. How in the world can we make a connection between Christ Jesus, Ecclesiastes, and his church? Here are a couple of things to consider:
The Hebrew title & author of the book of Ecclesiastes is קֹהֶ֣לֶת qoheleth, which translates to “assembler, convener, a.k.a. “preacher.”
The English title is Ecclesiastes, which is from the early Greek church word Ἐκκλησιαστοῦ, the root word being ekklesia and translates “assembly, church, the preacher to the assembly” (the churches bible until the middle of the 4th century, 340-350 AD).
The first Christian translation of the book is by Bishop Gregory Thaumaturgos (213-270 AD). He firmly places Ecclesiastes at the heart of the Gospel and firmly believes it spoken by Christ’s representative on earth, and by Christ Jesus himself. (2) In fact, most of the early and medieval church fathers (and mothers) saw Christ clearly in Ecclesiastes. (3)
We have seen that there is textual, historical, and ecclesiastical evidence to read this book through the lens of Christ and his preacher. In fact, there is a preacher (the author) and then there is The Preacher, Christ Jesus. The WLC gives us more clues to this amazing connection. (4)
WLC question #42
Q: Why was our mediator called Christ?
A: Our Mediator was called Christ because he was anointed with the Holy Spirit above measure; and so set apart, and fully furnished with all authority and ability, to execute his threefold office of prophet, priest, and king to his Church, in the estate both of his humiliation and exaltation.
If the preacher of Ecclesiastes is pointing to Christ who is The Preacher then he mediates (Priest) on our behalf, speaking God’s words (Prophet) to us. He was fully furnished with all authority and ability (King), to execute the threefold office of prophet, priest, and king to his Church, His Kingdom.
Our story of God’s kingdom begins at creation in Genesis 1-2. God sets up Eden, his Kingdom on earth (King) by speaking all things into existence (Prophet). He commands the first humans to be fruitful and multiply and to “tend/guard” the garden. The Hebrew word used is the exact word used to describe the Levitical priest's role of tending/guarding the temple (Priest). After the first humans sinned and ate from the forbidden tree, the world was cursed because of man. Man was the head of Creation and man-made crooked that which was straight. God in his divine foreknowledge begins to solve the problem man and all of creation now has - how can humanity and creation be made straight again? The law in the garden (“you shall not eat from the tree”) now showed humanity their inability to solve their own problem - sin leading to death. Humanity was so soaked in sin and rebellion that they were dead. Even today, humanity’s unchanged perception still does not believe this. We still believe we are “good” and we can do this or that to please God and make the world straight again. Thus the preacher sets out in his old age in 2:4-9 to make a name for himself, to prove God wrong:
4 I increased my possessions: I built houses for myself; I planted vineyards for myself. 5 I designed royal gardens and parks for myself, and I planted all kinds of fruit trees in them. 6 I constructed pools of water for myself, to irrigate my grove of flourishing trees. 7 I purchased male and female slaves, and I owned slaves who were born in my house; I also possessed more livestock – both herds and flocks – than any of my predecessors in Jerusalem. 8 I also amassed silver and gold for myself, as well as valuable treasures taken from kingdoms and provinces I acquired male singers and female singers for myself. and what gives earth creatures sensual delight – a harem of beautiful concubines!
Yet even in all his labor and toil, he cannot find satisfaction in his work. The Preacher steps back and observes, “ I reflected on everything that I accomplished under the sun, and I’ve concluded: “Everything I’ve accomplished is hevel – like shepherding the wind! What is bent cannot be straightened…” (1:14-15) The preacher is at the end of his tether, for there is absolutely nothing he or his subjects can do to not be frustrated and vexed at life. In fact in 7:13 the preacher ironically says “Consider the work of God: who can make straight what he (God) has made crooked?” The preacher ironically twists our perception, that is, no one can improve that which God has determined shall be. God in his divine foreknowledge knew this would happen. When God made Adam and Eve stewards of the Earth, he set them up as heads of the offices of the Prophet, Priest, and King over creation. The story of the scriptures ultimately reveal that humanity failed in their office duties. Humanity’s redemption is brought together by Christ taking up a three-fold office in his humiliation and exultation (life, death, and resurrection).
These 3 offices under the Old Covenant were typically held by 3 different people. Occasionally like David, there was some crossover (Samuel, Isaiah, Jeremiah, Ezekiel, Elijah). But was Solomon among the prophets? We know that no one could hold any office in Israel unless he was anointed of the Lord. God has ordained Solomon to a special office, and that God also qualified him through the Holy Spirit to fill the office to which he was appointed. We also knew that Solomon was anointed to be king over Israel and that he had been endowed with the special gift of wisdom as a theocratic king. There is no surprise that Paul calls Christ “the power of God and the wisdom of God.” (1 Cor. 1:24)
Cornelius C. Hanko said it beautifully:
“Though the threefold office of the prophet, priest, and king is essentially one office, as is evident from Adam in paradise, in Christ in his threefold office, and in the office of believers today; yet the Old Testament prophet was no priest, and the priest was not a king, according to the general rule. But Solomon presents himself to us as a Preacher-King, who had been endowed with the Spirit of wisdom, not only to rule the people as their king but also to instruct them as their prophet- a fact which clearly emphasizes that the threefold office as essentially one, even as it was perfected in Christ, the anointed God, par excellence. (5)
Because we have thick skulls, and in divine irony, Jedidiah’s name, which means wisdom/beloved of God is changed in II Samuel 12 to Solomon. Solomon was endowed with the spirit of wisdom to rule the people in peace. In fact, Solomon’s name, Shalomo, means peace. Solomon prays for the mediation of wisdom, and in so doing, becomes a type of preacher to Israel. Likewise, Jesus, who holds the threefold office is represented as the fulfillment of Solomon in the Sermon on the Mount (Matt 5:-7) expositing for the people the Law of God. Jesus here is not receiving the word of the Lord like Solomon or Qoheleth, but is the Word himself and the originator of the word. This is why at the transfiguration of Jesus in Matthew 17, that God the Father speaks from the cloud and exhorts the three humbled disciples to “listen to Him”. This prepares us now to consider the office of Prophet.
THE PREACHER - THE PROPHET?
How does the preacher point to and prefigure Christ as the administrator of the office of a prophet in Ecclesiastes? The Westminster Confession of Faith says by revealing to the Church “under age” and the Church glorified throughout all ages, 1. the whole will of God, in all things concerning our edification and salvation 2. by His Spirit and Word, and 3. in diverse ways. (Q 43 Paraphrased). The whole church of God, both “under age” (OT) and “glorified” (NT) is addressed in Ecclesiastes when the author of the book goes out of his way NOT to mention “covenant” or Moses, or Abraham, or Israel’s history. For wisdom literature, this is par for the course. Unlike Proverbs which begins “The proverbs of Solomon, son of David, king of Israel,” Ecclesiastes does not specifically mention Solomon, “The words of the Preacher, the son of David, (6) king in Jerusalem.” The preacher seems to be distancing himself from Solomon specifically. The only reference to Israel is the name of the place in Ecc. 1:1 “king in Jerusalem”. This mention positions itself as a book within the confines of Israel’s wisdom literature but distances itself from the specific story of Israel’s historical-redemptive history. How is it possible to mention a specifically Old Testament place name (Jerusalem), and not be considered a Jewish document? BECAUSE the preacher knows his audience, his congregation - all of the nations. (All nations are drawn to Solomon and they listen to him). Ecclesiastes is unique because it is the first time in the scriptures where a person does an exegesis of the Fall (Gen. 3) and moves us throughout the fallen story of humanity, where it ultimately climaxes with the solution to our problems. That solution is the One Good Shepherd (Ecc. 12:11), our mediator, Jesus Christ. Ecclesiastes even begins, “The words of the preacher…” This phrase might seem inconsequential, but this formula is strictly common in the Prophets and almost nowhere else:
The words of Jeremiah… (1:1)
The words of Amos… (1:1)
The word of the Lord came to… (Ezekiel 1:3)
The word of the Lord came to… (Joel 1:1)
Now the word of the Lord came to Jonah (1:1)
The word of the Lord that came to Micah (1:1)
The word of the Lord that came to Zephaniah (1:1)
The word of the Lord came by the hand of Haggai the prophet to… (1:1)
The word of the Lord came to the prophet Zechariah (1:1)
The oracle of the word of the Lord to Israel by Malachi (1:1)
It is important to note here that this formula is never spoken of Jesus, for he does not receive this word from the Lord, He is the originator of this “Word”, John 1; 1 Peter 1:11.
THE PREACHER - THE PRIEST?
How does the preacher point to and prefigure Christ executing the office of a priest in Ecclesiastes?
Christ executes the office of a priest, in his once offering himself a sacrifice without spot to God, to be a reconciliation for the sins of his people; and in making continual intercession for them
Solomon doing the sacrifices before the lord
Hebrews 7:25, ch. 9
The next office in the threefold mediator role is that of the priest. Ecclesiastes is preached by an aged seer king to the assembly he has gathered to proclaim his last magnus opus. Like all old wise and experienced men he has a lot to say about many different themes. In chapter five of Ecclesiastes, the very first word is samar. The word used means to “keep” or “tend” or “guard”. We have seen from Genesis that we were created to be God’s image bearers and we reflect our Maker through the roles of prophet - proclaiming God’s word to the nations, king - in subduing with the gospel the enemies of our Creator, and priest - guarding and keeping watch over God’s people, and His dwelling place or tabernacle/temple.
Here in Ecclesiastes five the preacher (as pastors are apt to do) exhorts or issues a warning to the assembled people, the royal priesthood, “Guard your steps when you go to the house of God...” (5:1) When entering the dwelling of YHWH, you are warned to guard or keep or tend to your steps. How the priest approached YHWH was very important. (7) Perhaps the wise “Convener” is reminding those he has assembled of Exodus 19:5-6:
Now therefore, if you will obey my voice indeed, and keep my covenant, then you shall be a peculiar treasure unto me above all people: for all the earth is mine: And you shall be unto me a kingdom of priests, and an holy nation. These are the words which you shall speak unto the children of Israel.
And as priests of the Most High God “guarding” how we approach the Living God is of utmost importance. Interestingly, in 1 Peter 2:9 we read something remarkably similar to the Exodus text: But you are A CHOSEN PEOPLE, A royal PRIESTHOOD, A HOLY NATION, A PEOPLE FOR GOD’S OWN POSSESSION, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light…
The preacher is addressing the people of God in Ecclesiastes 5:1 as priests and using priestly words to warn them to “guard” the manner in which they approach the dwelling of the Sovereign, Covenant LORD.
There is one more reference that helps us discern something of what Qoheleth is teaching his church. Hebrews 12:28-29 reads “Therefore let us be grateful for receiving a kingdom that cannot be shaken, and thus let us offer to God acceptable worship, with reverence and awe, For our God is a consuming fire.”
In the footnote above we made mention of the story of Nadab and Abihu. Hebrew 12 has that OT story in its rear view mirror and the preacher to the church of Hebrews, like the pastor of Ecclesiastes is warning their assembled royal priests to “guard” their steps when approaching the Living God’s habitation. Be sure to come with “reverence and awe”! For as Nadab and Abihu found out, the God they, and we, are coming unto is a “consuming fire”
Now let us look a little closer at what the priestly duties were in the sanctuary of God. Was their duty only to guard God’s abode and keep anything that would profane it? The answer is no, that is not the only duty of the priests.
Another duty we find in the sacred word is the priests performing sacrifices on behalf of the people. Some offerings were brought by the people to the sanctuary and the priests would bring them to the LORD, see Exodus 25 for these offerings brought by the people. Other sacrifices were performed regularly before the LORD on behalf of the people as prescribed and commanded by the Covenant LORD (see Leviticus 4 for the mandatory sin offering).
At this point you might be asking, why are you talking about sacrifices? We are not under the old covenant and do not bring sacrifices to church anymore! However, that is only partly true. What is true is that while Ecclesiastes and those sacrifices are under the old covenant, on the other hand, we still do bring sacrifices of a different sort to church every Sunday, and we will look at that concept shortly in our discussion below.
Before that, we want to look at the second half of verse one of Ecclesiastes 5. There we read, “To draw near to listen is better than to offer the sacrifice of fools..” The preacher of the assembly is employing a very important literary device, the “better than” formula. We find this formula throughout the wisdom literature of the OT, particularly in Proverbs and in Ecclesiastes. (8) In both books, the “better than” formula is used to contrast the way of wisdom and the way of folly. Here in Ecclesiastes 5:1-7, the preacher is suggesting the WAY you come to God, and the sacrifice each of us brings to God can be done correctly and incorrectly, contrasted between the wise and the foolish. The first contrast is in 5:1-3 and the second is in verses 4-7.
To summarize, the way of wisdom in approaching God’s sanctuary is “reverence and awe”, and with a humble quiet spirit ready to “listen” and obey, i.e “complete your vows”, and the way of foolishness is many empty, noisy, “hebel” words and broken vows, which ends in God cursing the works of evil hands. This can be seen poignantly in the parable of the pharisee and the tax collector from Luke 18:9-14. It would be worth taking some time to read that passage and see the parallels with Ecclesiastes 5:1-7.
What is the sacrifice of the wise and how is it contrasted with that of the fool? If, as the preacher has exhorted the priests assembled to “listen” to him, they are to say little to nothing when approaching God’s place of residence. What are they to bring? What sacrifice could the wise bring? Again it is by knowing all the scriptures that we find assistance in answering this question. We see in verses 1-7, it is fulfilling any and all vows we make before God when we “draw near”. This is a somewhat foreign concept in our western culture. We do make vows. In wedding services, men and women vow to be faithful to one another, and since this is a creation ordinance it is an important vow we are to fulfill. In courtrooms around our country witnesses are sworn in with the vow to “tell the truth, the whole truth, and nothing but the truth, so help me God”. However, it is a deeper understanding that the preacher is teaching. What are these vows that Christians make before God in His dwelling? They are covenantal vows! Ecclesiastes 5:7 gives us a hint at how he will ultimately end his sermon, “Fear God and keep His commands” When God’s people are called out of the darkness into His marvelous light and when the Holy Spirit regenerates and renews our hearts of stone into flesh, we are given the gift of faith and by God’s grace alone enabled to repent and turn from our “evil” works (or Ecclesiastes’ words “sacrifices of fools”) we are then clothed with the righteousness of our Good Shepherd, through His perfect sacrifice on our behalf, and then we are enabled to pay or fulfill our vow of obedience to God! This is sanctification. Read Romans 12:1-2 for clarification.
“I appeal to you therefore, brothers,[fn] by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship, Do not be conformed to this world,[fn] but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect” Romans 12:1-2
Romans 12 tells us that the sacrifices we bring every Sunday are ourselves, and we are to present ourselves as “good and acceptable and holy and perfect”. This is why the preacher of Ecclesiastes warns us to “guard” our steps when approaching the House of God. So as priests renewed by the Holy Spirit as image bearers of our High Priest Jesus Christ, we “guard” our approach to church on Sundays and prepare to present ourselves as sacrifices to God to obey and perform our duties as His priests.
There is one last thing to mention regarding the office of priest. In Ecclesiastes, it is through the mediation of the Good Shepherd, (Jesus Christ) that we are able to reflect the image of God “under the sun”. It is through the sacrifice of our Good Shepherd that we are enabled to preach the gospel, (prophet), subdue God’s enemies, (king), and fulfill our vows of obedience to Him, (priest).
Finally, here are two glorious New Testament passages that speak so loudly of Christ’s priesthood to us today, “I (Jesus) am the good shepherd. The good shepherd sacrifices his life for the sheep” (John 10:11 NLT)
And, Hebrews 7:25, “Consequently, he is able to save to the uttermost those who draw near to our God through him, since he always lives to make intercession for them.”
THE PREACHER - THE KING?
How does the preacher point to and prefigure Christ executing the office of a king in Ecclesiastes?
“Christ executes the office of a king, in calling out of the world a people to himself, and giving them officers, laws, and censures, by which he visibly governs them; in bestowing saving grace upon his elect, rewarding their obedience, and correcting them for their sins, preserving and supporting them under all their temptations and sufferings, restraining and overcoming all their enemies, and powerfully ordering all things for his own glory and their good: and also in taking vengeance on the rest, who do not know God, and do not obey the gospel.
The king is supposed to uphold righteousness. Ecclesiastes actually mentions “kings” negatively in 7 different places (see 2:12; 4:13-14; 5:9; 8:2-6; 9:14; 10:16-17, 20). The preacher’s own failure as a king, specifically his inability to keep the Law of God is here shadowed and alludes to Deuteronomy. The Preacher presents himself as “King in Jerusalem.” With this admission comes the whole flood of historical tradition to and from that king’s memory. The king of Israel (in Jerusalem) is a king bound to an oath, a covenant cut for which the king swore fealty to uphold Yahweh’s law. This law is found in the Mosaic covenant, and reiterated in Deuteronomy to remind God’s people of their stubborn hearts, and to remind the king of his covenantal obligations. Deuteronomy 17:14-20 reads:
When you come to the land that the Lord your God is giving you, and you possess it and dwell in it and then say, ‘I will set a king over me, like all the nations that are around me,’ you may indeed set a king over you whom the Lord your God will choose. One from among your brothers you shall set as king over you. You may not put a foreigner over you, who is not your brother.
Only he must not acquire many horses for himself or cause the people to return to Egypt in order to acquire many horses, since the Lord has said to you, ‘You shall never return that way again. And he shall not acquire many wives for himself, lest his heart turn away, nor shall he acquire for himself excessive silver and gold. (9)
And when he sits on the throne of his kingdom, he shall write for himself in a book a copy of this law, approved by the Levitical priests. And it shall be with him, and he shall read in it all the days of his life, that he may learn to fear the Lord his God by keeping all the words of this law and these statutes, and doing them, that his heart may not be lifted up above his brothers, (10) and that he may not turn aside from the commandment, either to the right hand or to the left, so that he may continue long in his kingdom, he and his children, in Israel. (ESV)
Even though the king failed miserably, Yahweh chose to bless his reign by providing him with many blessings “under the sun.” The king’s sanctification was bestowed unto him as he lived with the fear of Yahweh. (11)
The Solomonic “Preacher” is looking back upon his failed kingship, remembering the Laws’ words to not acquire many horses, wives, and excessive silver and gold. He also remembers the commandment to “write for himself in a book a copy of this Law” and have it approved by the Levitical priests. We propose that Ecclesiastes is finally the preacher’s reflection upon the Law of God, applied with the fear of Yahweh through wisdom literature. These reflections are then preached to Israel through the king’s prophetic and kingly office.
Dear readers, “draw near” to God in His “house”, listen to Him as prophet, fulfill your covenant vows of obedience to Him as priest, and submit wholeheartedly to Him as king. Then through His mediation in the threefold offices, we may reflect the image of our maker as prophets, priests, and kings with our Savior and Master Jesus Christ!
A “Type” is a type of shadow, cassed upon a wall behind the object in question, A type is a reflection of a real reality but not yet clearly seen.Like a caterpillar, a type often turns into a beautiful butterfly. The expected hope eventually takes over the type.
See Gregory Thaumaturgos, Paraphrase of Ecclesiastes (Septuagint & Cognate Studies Series: English & Ancient Greek). Scholars Press, 1990.
See J. Robert Wright and Thomas C. Oden’s Ancient Christian Commentary on Scripture, Old Testament IX: Proverbs, Ecclesiastes, Song of Songs. IVP Academic, 2005.
Recently my co-author, Stephen Fields wrote an article for Redeeming Family on the role of Prophet in the Bible. He will soon publish articles on the roles of Priest and King in the next coming months. Refer to these for much more information.
See Thomas Miersma. Ecclesiastes: A Reflective Exposition. Grand Rapids MI: Reformed Free Publishing Association. Pp. 9-16.
In the Ancient Near East “Son of” can designate anyone in the lineage mentioned. That is why Jesus can be referred to as the “son of David, the son of Abraham.” (Matthew 1). Likewise in Luke 3:23-38 Jesus is the “son of… Adam.” (Luke 3:38)
For an example of how not to approach the abode of the LORD see the story of Nadab and Abihu in Leviticus 10:1-3. See also Exodus 19:21-22, etc.
There are no fewer than 21 “better than” contrasts in the book of Proverbs, compared to the 23 in the book of Ecclesiastes, see pg. 226 of “Christ of Wisdom”, by O. Palmer Robertson.
See Ecclesiastes 2:4-8.
See Ecclesiastes 12:9-13
I Kings 4:20-34 is the historical record of this blessing.