Once you read the Bible you realize what Savior Jesus is. 1. Jesus became our mediator 1 Timothy 2:5 1 John 2:1 2. Jesus left a will Romans 8:17 1 Peter 1:4 3. Jesus shed his own blood 1 John 1:7

The sermon explores the biblical figure of Melchizedek to reveal Jesus as both the righteous King and the eternal High Priest. By analyzing Genesis 14, Psalm 110, and Hebrews 7, the text demonstrates that Jesus fulfills a priesthood superior to the Levitical order, offering a permanent mediation between God and humanity. This theological framework establishes that believers have direct access to God through Christ's once-for-all sacrifice, eliminating the need for human intermediaries. The preaching emphasizes that this unique priestly role transforms the believer's reality, calling them to live as a royal priesthood that reflects God's blessing to the world.

The sermon explores the nuanced meaning of divine hatred, distinguishing it from human emotional hostility and defining it as a deliberate disregard or separation from sin. It then transitions to an analysis of biblical miracles, arguing that they served specific historical purposes to authenticate covenant mediators like Moses, Elijah, and Jesus. The speaker contends that miraculous signs were not random displays of power but confirmatory seals validating the authority of God's messengers and the inauguration of the Kingdom. By examining Old Testament precedents and New Testament fulfillments, the text establishes that miracles functioned primarily to attest to the truth of Scripture and the identity of the Messiah. The discussion concludes by suggesting that while miracles occurred in specific eras to establish divine authority, their primary role was tied to the foundational periods of biblical revelation.

 Central point: Believers have a high priest (Jesus) seated at the right hand of the Majesty in heaven.  Contrast with Mosaic/Aaronic priesthood: earthly sacrifices, inability to sit in holy place; Christ ministers directly in God's presence.  Christ's ministry transcends earthly altars; only baptism and the Lord's Supper are prescribed physical elements in worship.  Fulfillment of types: Melchizedek (priest-king), Zechariah 6:13, Isaiah 6; Christ as priest, king, and prophet.  Warning against idolatry of physical forms, modern inventions, medicine, and statues; uphold the second commandment.  Critique of Roman Catholicism and certain Anglican practices for added physical forms and views on mediation/deification.  Encouragement: Christ's ascension and session guarantee hope; His cosmic ministry is not bound by time.

Election is the unchangeable purpose of God, whereby, before the foundations of the world, He hath out of mere grace, according to the sovereign good pleasure of His own will, chosen, from the whole human race, which had fallen through their own fault from their primitive state of rectitude into sin and destruction, a certain number of persons to redemption in Christ, whom He from eternity appointed the Mediator and Head of the elect, and the foundation of salvation. —Canons of Dort, Article 7 The doctrine of election has sometimes acquired a harsh reputation, particularly if you were introduced to this doctrine by a "cage-stage" Calvinist. But this doctrine, taught so clearly in passages like Deuteronomy 7:6–8 and Ephesians 1:3–6, should inspire gratitude rather than haughtiness. Paul himself erupts in thanksgiving as he explains election, proclaiming "Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing" (Ephesians 1:3). We imitate Paul's gratitude this morning in the hymns we sing, acknowledging that blessings abound wherever Jesus reigns (Jesus Shall Reign) and marveling at how blessed those of us are who fear the Lord (Alleluia! How Blessed The Man—Psalm 112). Because we are His people, His "chosen flock," we come into His gates with thanks (In All The Land Rejoice—Psalm 100). Because Christ calls us to gain His everlasting hall, we rejoice with heart, soul, and voice (Good Christian Men, Rejoice). Because Jesus lives to bless us with His love, we can shout "glory, hallelujah" (I Know That My Redeemer Lives). —Henry C. Haffner

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The sermon explores the theological significance of remembering Jesus Christ as risen from the dead, emphasizing His role as the unique mediator between God and humanity. It highlights how the resurrection initiates a new creation, granting believers a transformed life source rather than merely forgiveness of sins. The discussion clarifies that Christ's dual nature as descendant of David and Son of God qualifies Him to perfectly represent both parties in reconciliation. Additionally, it addresses Paul's imprisonment not as a defeat but as a strategic endurance for the sake of the elect, demonstrating that the gospel remains unchained despite human opposition. Ultimately, the message encourages steadfastness in sound doctrine and confidence in God's sovereign plan for salvation.

Matthew 9:1–17 reveals Jesus as the King who has authority to forgive sinners, came to call sinners to Himself, and is the mediator of the New Covenant. Through the healing of the paralytic, the calling of Matthew, and His teaching about fasting, Jesus shows that He came not for the self-righteous, but for those who recognize their need for Him. Because of Christ, we are free to obey not to earn God's acceptance, but because we are already accepted in Him—living lives of grace, love, forgiveness, and worship in response to what He has done.