The Gospels

The Gospels present a group of Jewish disciples, associated on earth with a Messiah in humiliation; the Epistles a Church which is the body of Christ in glory, associated with Him in the heavenlies, co-heirs with Him of the Father, co-rulers with Him over the coming kingdom, and, as to the earth, pilgrims and strangers ( 1 Corinthians 12:12 1 Corinthians 12:13 ; Ephesians 1:3-14 Ephesians 1:20-23 ; 2:4-6 ; 1 Peter 2:11 )

As Prophet His ministry does not differ in kind from that of the Old Testament prophets. It is the dignity of His person that which makes him the unique Prophet. Of old, God spoke through the prophets; now He speaks in the Son. ( Hebrews 1:1 Hebrews 1:2 ). The old prophet was a voice from God; the Son is God himself. ( Deuteronomy 18:18 Deuteronomy 18:19 )

The prophet in any dispensation is God's messenger to His people, first to establish truth, and secondly, when they are in declension and apostasy to call them back to truth. His message, therefore, is, usually, one of rebuke and appeal. Only when these fall on deaf ears does he become a foreteller of things to come. In this, too, Christ is at one with the other prophets. His predictive ministry follows His rejection as King.

The sphere and character of Christ's Kingly Office are defined in the Davidic Covenant ( 2 Samuel 7:8-16 ) and refs, as interpreted by the prophets, and confirmed by the New Testament. The latter in no way abrogates or modifies either the Davidic Covenant or its prophetic interpretation. It adds details which were not in the prophet's vision. The Sermon on the Mount is an elaboration of the idea of "righteousness" as the predominant characteristic of the Messianic kingdom. ( Isaiah 11:2-5 ; Jeremiah 23:5 Jeremiah 23:6 ; 33:14-16 ) The Old Testament prophet was perplexed by seeing in one horizon, so to speak, the suffering and glory of Messiah. ( 1 Peter 1:10-11 ) The New Testament shows that these are separated by the present church-age, and points forward to the Lord's return as the time when the Davidic Covenant of blessing through power will be fulfilled ( Luke 1:30-33 ; Acts 2:29-36 ; 15:14-17 ) just as the Abrahamic Covenant of blessing through suffering was fulfilled at His first coming. ( Acts 3:25 ; Galatians 3:6-14 ).

Christ is never called King of the Church. "The King" is indeed one of the divine titles, and the Church in her worship joins Israel in exalting "the king, eternal, immortal, invisible." ( Psalms 10:16 ; 1 Timothy 1:17 ). But the church is to reign with Him. The Holy Spirit is now calling out, not the subjects, but the co-heirs and co-rulers of the kingdom ( 2 Timothy 2:11 2 Timothy 2:12 ; Revelation 1:6 ; 3:21 ; 5:10 ; Romans 8:15-18 ; 1 Corinthians 6:2 1 Corinthians 6:3 )

Christ's priestly office is the complement of His prophetic office. The prophet is God's representative with the people; the priest is the people's representative with God. Because they are sinful he must be a sacrificer; because they are needy he must be a compassionate intercessor. ( Hebrews 5:1 Hebrews 5:2 ; 8:1-3 )

So Christ, on the cross, entered upon his high-priestly work, offering Himself without spot unto God ( Hebrews 9:14 ) as now He compassionates His people in an ever-living intercession ( Hebrews 7:23 ). Of that intercession, John 17 is the pattern. ( John 17:1-26 ).

The pen is a different pen; the incidents in which He is seen are sometimes different incidents; the distinctive character in which He is presented is a different character; but He is always the same Christ. That fact alone would mark these books as inspired.