SERMON: Solus Christus

Thank you for subscribing to the Shepherd's Church podcast. This is our Lord's Day sermon. And we pray that as we declare the word of God that you would be encouraged, strengthened in your faith and you would catch a greater vision of who Christ is.

Calvin's Last Will and the Sufficiency of Christ

May you be blessed in the hearing of God's word and may the Lord be with you. It was April the 25th of 1564 in a quiet home in Geneva where a frail and dying man lay combing over his will, his last will and testament in his final hours.

Now, when most men make a will, they're concerned about what they're gonna leave behind. And we think about things like who's gonna receive my house and who's gonna inherit the money that I've set aside and who's gonna care for the people that I'm gonna leave behind.

But before an elderly John Calvin could consider these things or write down those kinds of practical instructions, he spoke first about the God that he was soon to meet in his last will and testament.

Now, Calvin was only 54 years old and after years of failing health and probably overwork, his time was coming upon him. And knowing that his remaining days were few, he summoned a notary in the city named Peter Chenelot to record his final will and testament.

But instead of beginning with the practical elements of his will, the first thing that he wanted to record was a humble acknowledgement of his sins, a stirring reminder of God's immeasurable mercy and how the blood of Christ alone atones for the sinner's sin.

He spent time thanking God for bringing him out of spiritual darkness and into the kingdom of light. He acknowledged that God had patiently borne with all of his faults and his sins and how even he had deserved the deepest wrath and judgment.

And when John Calvin spoke about his ministry, he didn't speak about his ministry the way that reformed people today speak about John Calvin's ministry. The lonely John Calvin confessed that he had fallen short constantly, that he had failed often to discharge his duties faithfully to God and how he needed the matchless mercies of God and the kindness of God who uses sin and weakness sinfully or sinlessly.

He needed that to cover over his life work because anything that he had ever endeavored to accomplish under the sun would have no lasting value unless Christ sanctified it. The preacher, he was saying, needs the same gospel that he preaches.

The teacher needs the same savior that he heralds. And when death comes, we can't hide behind credentials or sermons or pulpits or jobs or wealth or anything else. We can't hide behind that. Our only hiding place is Christ.

So before Calvin distributed all of his earthly possessions, he confessed his only great possession that he had, and that was God and his tender mercy. And near the end of that confession, he made a request that we're gonna return to before we end this morning.

But for now, I want us to consider the question, can a lifetime of serving God, loving God, preaching God, a towering intellect that spent vigorously in the service of God, the likes of which church history will probably never reproduce, he wrote more in 20 years than most of us will ever read in three lifetimes, single-handedly shaped the church for hundreds of years to come.

Can all of that become a substitute for the savior that he proclaimed? And of course, the obvious answer is no, because our standing before God rests entirely upon the saving work of God. He supplies the righteousness that we need.

He supplies the faith that we need. He supplies the salvation that we can't reach up and grab. He contributes everything. And as we've said, we contribute nothing, which means that if one of the most towering figures in all of church history was immeasurably dependent upon the maximal grace of God to hold him up, to sustain him, to justify him, then aren't we in that same great need as well?

The question we have to consider today is who can bring a guilty sinner all the way home to God? Not a spouse, not a church, not councils, not relics, not priests, not indulgences. Who and who alone can bring us into right standing with God?

And that is Jesus Christ and Christ alone. The question actually exposes where and in what our hope is actually anchored. What have we built our life upon? What is the foundation of everything? How are we gonna stand in the final day and be declared holy before our God?

What is underneath our feet that's holding us? Is it Christ or is it something else? When we face this great King Jesus, and if we're pronounced guilty on that terrifying day, and if he says to us, depart from me, I never knew you, what excuses will we reach for?

What credentials will we provide as our defense? Because somewhere in the heart of every single sinner is this kind of unregenerate person who wants to justify ourselves in what we did. And somewhere in the heart of every unregenerate Christian, down in the marrow, a very false believer, or a false daughter of the kingdom, is this little ledger with little tally marks and little scorecards that add up all of the right that we've ever done and all of the wrong that we've ever done.

And we assume that the right is gonna outweigh the wrong and that God is gonna look at us and God is gonna be impressed with us. And we say things like, Lord, Lord, didn't we prophesy in your name? Didn't we cast out many demons in your name?

Didn't we do many things in your name? Didn't we go to church? Didn't we read? Didn't we pray? Didn't we talk about you? Haven't we served? Haven't we raised our children as Christians? Haven't we stood on the truth when our culture was running quickly towards lies?

All of that may be true, and all of that is good in and of itself, but none of that can actually cleanse a guilty conscience. None of that can forgive us of our sins because we don't earn our way in. None of that can open up the windows of heaven and cause the grace of God to fall down on us.

None of it can carry us from death to life. None of it can bring peace between us and God. And Calvin's last will and testament that we'll return to in a moment confesses that beautifully. But before we, again, like I said, before we get there, we need to hear the gospel that Calvin so desperately clung to and not his performance and not his merit, but Christ and Christ alone.

Now, as you'll remember, we've been in the book of Proverbs for several months, even I think over a year at this point, talking about the fruit of the Christian life and how that fruit manifests itself in our words, our marriages, our children, our education, our work, what obedience looks like, when the fear of the Lord has gotten ahold of us and has worked its way down into every single cell of our body.

Now, in this series, we're going down underneath that fruit of the Christian life down to the root of the Christian life and asking the question, how does a guilty sinner become right with a holy God?

And you can't answer that question with Christian living because Christian living doesn't make us right with God. It's only evidence that we have been made right with God. And to get after that answer, we've been looking at the five solas of the Reformation.

Sola Scriptura, which is scripture alone. Sola Gratia, which is by grace alone. Sola Fide, which is by faith alone. And then today, Solus Christus, by Christ alone. And week one, we looked at Martin Luther and how scripture alone is the final authority to tell us how we may be saved.

Two weeks ago, we looked at Ulrich Zwingli in Zurich and we saw how grace alone is the only means by which we can be saved. Last week, we looked at Lady Jane Grey and how faith is the only mechanism by which we may be saved.

Now, this week, we look at the only person who can actually save, and that is Christ. We've looked at where, we've looked at what, we've looked at how, today we look at who. Who is our salvation accredited to, accomplished by, and for the glory of?

And it is Christ and Christ alone. So today, we're gonna be asking how can that guilty sinner be brought home to God? Who is the one who does it? And we'll be in Hebrews chapter seven, and we're gonna look at four things.

Number one, we're gonna look at how Christ is our Lord without beginning. Number two, we're gonna see how Christ is a priest without sin. Then we're gonna see how he's the sacrifice without equal. And then we're gonna see how he's the savior without end.

He's the Lord without beginning, priest without sin, sacrifice without equal, and savior without end. So if you will join me in Hebrews chapter seven, verses 23 through 28, as we read the word of the Lord this morning.

And one of the great examples and great teachings about Christ and his priesthood that's ever been recorded. Hebrews seven, 23 through 28. And there were many priests because they were prevented by death from continuing.

But he, because he continues forever, has an unchangeable priesthood. Therefore he is also able to save to the utmost those who come to God through him, since he always lives to make intercession for them.

For such a high priest was fitting for us, who is holy, harmless, undefiled, separate from sinners, and has become higher than the heavens. Who does not need daily as those high priests to offer up sacrifices, first for his own sins, and then for the people's.

For this he did once and for all, when he offered up himself. For the law appoints as high priest men who have weakness, but the word of the oath which came after the law appoints the son who has been perfected forever.

The contrast that we are discussing here is the Old Testament priest who were in and of themselves sinful with the sinless, sufficient, perfect savior priest who is Christ. Let's pray. Lord, as we look into the five solas of the Reformation and we look at the rallying cries that were made to return the church back to biblical, faithful truth, we recognize that there have been many errors all throughout church history that need correcting.

And Lord, I love the simplicity of these five solas. Scripture alone is what is our teacher and our guide. Faith alone is what brings us into relationship with God. It's by grace alone that that gift is given.

And it is only by Christ alone that we may inherit eternal life. Lord, thank you for these very simple statements. Thank you for how deep and how rich they are. And help us, Lord, to always be pressing into the scriptures to know the truth and that the truth would constantly be written on our hearts and make us free.

Calvin's Conversion and Break with Rome

It's in Jesus' name we pray, amen. Now, for a moment, I wanna go back to who John Calvin is because before we return to his dying bedside, we need to understand who this man actually was. John Calvin was born July the 10th, 1509 in a town called Noyon, which is in Northern France.

And like many Europeans of his day, he was shaped by profoundly by the Roman Catholic Church. Calvin's father worked in the cathedral administration, which meant that Calvin's father handled the legal and the financial affairs, kind of like an attorney for the Catholic Church and its clergyman, which also meant that Calvin grew up closely connected with the Roman Popish Church, which by the way, provided his father the income that his father needed in order to fund Calvin's incredible education and his future ecclesiastical career.

And this was certainly part of his father's plan for him was to send him to school and so that Calvin would be an attorney. He noticed that Calvin had particular intellectual attributes, even as a young child, that he was intelligent.

So his goal was to send his son into the legal profession. And as a young man, John Calvin went to Paris to study at his father's direction. At some of the finest schools in Europe, in Orleans and in Borges.

And that training proved monumental to Calvin because I don't think that we would have the reformer that we have today in the writings that we have today of him if he didn't learn how to weigh words and arguments as scrupulously and as meticulously as he did in his training in law.

Now, before Calvin would come to use all of those intellectual gifts in the service of Christ, he was a very gifted, very talented and very ambitious student. He was publishing books before he graduated, which is incredible.

Like what have I done with my life? Things I ask when we look at these people. One example is in 1532, when he was still in his program, he published a commentary on the Roman author Seneca in Latin, which is, it's incredible to me.

But as Calvin would later discover, all of those academic accomplishments, all of those things would not give him peace with God and similarly Luther could not find peace with God. Calvin grew up in the world where everyone in his circle had heard the name of Jesus.

Rome confessed Jesus as incarnation, as crucifixion, as resurrection. Calvin grew up in a Christ covered sort of world that where the Catholic church was professing all of those doctrines I just mentioned and the Trinity often.

But the question though, that divided the reformation from the Catholic church was not whether Christ belonged in the Christian faith, but that he was all of it. The question was whether his righteousness, his sacrifice, his mediation was sufficient by themselves for the sinner who trusted in them or whether Christ was an incomplete savior, where we need Jesus plus good works, Jesus plus the treasury of merit, Jesus plus the sacraments, Jesus plus the priest who is standing in front of us, who's giving us the Hail Mary's and the whatever the other things they say.

This is where Rome's priesthood pressed upon the conscience of the sinner and Rome taught you that your sins committed after baptism required the sacrament of penance, which was you had to go to a priest and you had to confess and you had to be absolved of your sin constantly over and over and over again, because the grace that was that washed away your sins at baptism was enough to do that, but not enough to carry you forward so that you had to constantly be confessing and confessing and confessing, which is what drove Luther almost insane.

Rome said that the priest acted in the name of Christ to forgive you of your sins, but the question that we have to ask is had Christ actually appointed that? Had he appointed a priestly tribunal to be the mediator between us and God to receive pardon for our mortal sins?

And that corruption even reached beyond the conduct of bad priests, because the word bad priest but they're also well-intentioned priests, but it also reached down into the very priestly office that it was claiming that if you don't have Christ plus a priest and you don't have mediation between God, that's wrong, because Christ is sufficient in all things.

Now, it is important to remember that Calvin grew up in a culture that professed all of these things. In his commentary on the Psalms, he wrote God by a sudden conversion subdued and brought my mind to a teachable frame away from papism, away from the Roman church, away from this idea that I'm being represented by a secondary mediator.

Calvin said that this idea come upon him and subdued him, which I think is so fascinating, because if there's ever a man who by their own intellectual rigor, subdued ideas and concepts and wrote in such a way that you could not argue against him, it's Calvin.

And yet he's the one who says that there was a more formidable mind than mine. There was a greater subduing than I could ever subdue. And that is that God, this great God had come upon me and made me alive again.

He's saying I wasn't even a Christian, grew up in a Christian culture, grew up in a Christian church, was not a Christian until God himself subdued my conscience and made me call on Christ and Christ alone.

And because of that, Calvin experienced great persecution by converting. In 1534, Calvin resigned his church benefices, which means he stopped getting the money for his education because he didn't want any money from the Roman church because he had believed that they were preaching a false gospel.

So he cut off the money. His break with Rome was costing him something. And as Catholic-led persecutions began intensifying in France and Calvinistic Christians named Huguenots would eventually be slaughtered in France, Calvin could face imprisonment and death for his beliefs.

So Calvin, under the mounting pressures of all of this in 1535, left and found refuge in a city named Basel, which was beyond the reach of the Roman Catholic and French monarchy at the time. But leaving France, he didn't forget the people who were actually suffering under the weight of these persecutions.

And he wrote what now is known as the Institutes of the Christian Religion in its first volume, which is a very readable, very pastoral, very warm treatise to Christians who are suffering persecution.

This is what you should believe. Calvin over his lifetime would edit this work into the gargantuan volume that we have today, which is also incredibly readable. One of the things Calvin gets accused of that I think is unfair is that he's this high and lofty intellectual who we can't understand, can't read, and he just wags his finger at us because God's angry at us because we're all totally depraved.

Okay, but Calvin actually was a very warm pastor. If you read his commentaries, he is a very, very pastoral man. He loves the people that God has given him. And he writes in such a way that he can be understood by them.

He's not trying to speak over people. He's brilliant, but he's brilliant at making truth accessible. And that helps us understand the man who actually clung to this great and almighty Christ. And now let's turn to the scriptures and see who this Christ actually is.

Christ the Lord Without Beginning

Now that we've got a look or a taste at least of who John Calvin was. Number one, I want us to know that this Lord, this Jesus is the Lord without beginning. Verse 26 and 28 of chapter seven says, for such a high priest was fitting for us, who is holy, harmless, undefiled, separated from sinners, and has become higher than the heavens.

For the law appoints as high priests, men who have weakness, but the word of the oath, which came after the law, appoints the son who has been perfected forever. Verse 26 teaches us that Jesus is our true high priest.

And then 28 tells us that he's identified as the son of God, which means he's a completely and utterly different kind of priest than every priesthood ever came before him. The whole chapter in Hebrews seven has been exposing how Israel already had a priesthood.

They already had sacrifices. They already had a sanctuary. They already had lamb offerings and bull offerings and wave offerings and drink offerings and all of these different things. They had all of the religious understructure, but they didn't have salvation.

So when the author of Hebrews begins talking about this new priest and this new priesthood, first century Jews ears would have perked up. What do you mean a once and for all priesthood? What do you mean that we're gonna have a priest who never surrenders his priesthood?

That's the question that Hebrews 711 is trying to answer. If the Levitical priesthood could have brought perfection, then another priest would have not been needed. The obvious answer is that we needed a true and a better priest because that priesthood was never enough.

By perfection, the writer of Hebrews is meaning that the sacrifices could never totally and fully accomplish the removal of guilt, the removal of sin to wash away our stains and give us full enduring access to the Father.

God had appointed those sacrifices truly for the people of Israel. He had given them to them as a substitute, as a bookmark, as a thing that would hold them until the Christ would come, but not a thing that was in and of itself perfected.

The blood of those animals, as God says all throughout the Old Testament, the blood of bulls and goats cannot take away your sin. The priests kept serving, but they served only so far as their office and their ministry pointed to Christ.

And when Christ came, it was completed. And that raises a serious question. If God himself established the priesthood in Leviticus, then why did he replace it? Who had the authority to replace it if God's the one who set it up?

No priest could appoint his own replacement from a different tribe, from a different person. Nobody could do that. So how does it get established? Well, if a new priesthood was coming and God is the only one who can establish it, it must be God who had established this new priesthood.

And we see that in verse 28, for the law appoints as high priest men who have weakness, but the word of the oath, which came after the law, appoints the son who has been perfected forever. What Paul, I think, who wrote Hebrews, maybe I'm wrong on that, what I think he's saying here is that after the law was given, God himself is promising a new priesthood.

And we see that in Psalm 110. The Lord has spoken and he will not relent. You are a priest forever, according to the order of Melchizedek. He's not talking about the Levites. David, by the spirit of God, is not talking about Aaron, not talking about Aaron's sons.

He's talking about that God is gonna bring a new priest who is gonna be pure and holy and forever and who cannot be replaced. He says after the law, which is when David wrote. And David wrote by the spirit of God that this priest was coming after a new order, not after Aaron, but after Melchizedek.

Which is also interesting because last week we talked about Melchizedek in our communion time. Melchizedek, this enigmatic figure in the Old Testament. Genesis 14, who Abraham meets, who our brother Don said last week that universally scholars have basically agreed that this is Christ in the flesh in the Old Testament.

We call that a Christophany. This Christ came and said to Abraham that he was Melchizedek. Do you know what Melchizedek means? King of righteousness. From the city of Salem, which means he's priest in the city of peace.

He's a king of God most high, king of righteousness. Melchizedek, Melchizedek, Mel, king, zedek, righteousness, Melchizedek. He's the king of peace. He's the priest of God most high, which means if you think about it, Jesus was telling Abraham before Jesus came who he was going to be.

Hey, Abraham, this is who I am. And your ancestors one day will find out when I return in my incarnation that I am the true king of peace, the true priest. I find that absolutely amazing. I don't find that coincidental.

I find that for thousands of years before Jesus came, he shows up in the Old Testament and he drops little breadcrumbs all throughout the Old Testament scriptures that lead us like Hansel and Gretel straight to him, except this time the breadcrumbs don't get taken.

And that's important because God was establishing a true priesthood before the law was even given. Before he told, before he installed the Levitical priesthood he himself said, I am gonna be that priest, which means that the priesthood was never meant to do anything other than point to him.

And this is the case because the Old Testament, the priests that God appointed were appointed to serve, but they weren't appointed to forgive totally and truly. They worked as temporary mediators that pointed to the perfect mediator.

They were offering sacrifices that pointed to the perfect sacrifice. They were walking into the presence of God in a way that was limited. They could only go once a year where Christ himself came living in the presence of God.

They were always a microcosm of the whole. They were always a type and a shadow of the thing, always pointing to Jesus. That's the first thing. We have a priest without beginning because he's from the order of Melchizedek being established in eternity.

Christ the Sinless Priest and Our Mediator

He's our priest. The second thing we need to learn is that he's a priest without any guilt. And verse 26 says that he's holy, he's innocent, he's undefiled, he's separated from sinners, he's exalted above the heavens.

That's not true of Aaron and his sons. That's not true of the priest in Leviticus 16 because on the day of atonement, when Aaron was gonna enter the presence of God, he spent all day trying to purify himself.

And if he didn't perfectly purify himself, when he went into the presence of God, he wore the rope around his waist so that no one else would have to come in and get him and they could pull him out if God struck him dead.

He spent all day. If you read Leviticus 16, it's like Aaron is armoring up. It's like he's in the locker room before a football game putting on his pads. Like, I gotta go in front of God today. And the reason that's so important that he had to offer an offering for himself, for his household, that he had to be cleansed as well.

The reason why that's as important is because those priests could not ultimately forgive us of our sin because they couldn't even stand on the merits of their own life. They needed forgiveness just like us.

And that's true of every minister and every congregant today. You put a person in the pulpit, you have a hypocrite in the pulpit. You put him in a cathedral, you have a hypocrite in the cathedral. You put him in a job, you have a hypocrite in a job.

You put him in a family, you have a hypocrite in a family. You give him admiration, you have a hypocrite who's admired. Not one of us can remove a single drop of our own sin, much less anyone else's. You can't be a slightly better sinner and stand between you and a ravenously holy God.

You need the sinless son and him alone or you have nothing. Which means that Christ, when he came, was entirely devoted to his father in the way the Levitical priesthood wasn't. He was innocent in a way the Levitical priesthood wasn't.

He was undefiled in a way that the Levitical priesthood wasn't. He never had a day when every thought, every desire, every motive, every word, everything that he ever did was not pleasing to God. Jesus never had a day like us.

He never had to apologize for sinful outbursts because he had none. He never regretted an impure thought because he had none. He never needed to repair a lie or convince someone that really believe me because what I meant to say is this, he was perfect in everything that he did.

But he ate with sinners and he touched the unclean and he received those who were guilty, who came for mercy because he was clean. His sin did not and was not contaminated when he interacted with sinners because his holiness was so perfect and pure that he could himself absorb their sin.

The one who is exalted above the heavens, Hebrews says, has the one who's also come down to the earth to become accessible to us. Yes, he is triumphant in his ascendancy, but he's also glorious in his eminency that we can have access to him because he who was exalted above the heavens came down to us.

And that's why this priest must be truly human because humans have sinned. And in order to forgive humans of their sin, they must stand in the place of humans. Hebrews 2 tells us that the son shared the flesh and the blood of the children that he came to deliver.

He took on a real body that was really hungry, really tired, really thirsty, that really bled. He took on a human soul and a human will that really had to be in submission to the father. He didn't wear humanity as a disguise like a Halloween costume.

He became one of us without becoming sinful like us. And sinlessness does not make him any less human than us. It only makes him more human than us. He obeyed his father in the nature that you and I have disobeyed.

He obeyed like Adam in true humanity's function, unlike us who have debased ourself in sin. And Hebrews 1 not only calls him the true man, it also calls him the true son as the one through whom the world was made.

He's the one who upholds everything by the word of his power. He's the one who flung the planets into orbit. He's the one who spoke and galaxies came to exist. He's the one who bent down and healed the lepers and the blind.

He's the one who made atoms and then submitted himself to be a body composed of them, which I find so beautiful. The one who took on our flesh is the one who made our flesh. The author entered his own story and his humanity was not swallowed up by his deity and his deity was not swallowed up by his humanity.

He is one person, two complete and perfect natures, truly God, truly man. What scholars call the hypostatic union. As man, he could stand in our place. As God, he had the power to forgive our sins. You have to have both.

If you don't have both, you have neither. If you don't have Christ as truly man or Christ as truly God, you have no salvation and your salvation that you think you have is totally in vain. That's how important this doctrine is because there's no life if he's not both truly God and truly man.

You can't remove his humanity without losing the representative. You can't remove his deity without losing the Lordship. Every part of that must be true for him to be soulless Christus Christ alone. Verse 28 says he's been made perfect forever.

He's not describing, Paul, the author of Hebrews, is not describing a sinner being made perfect in the fact that he started imperfect but was made perfect. That's not what Hebrews is talking about. The son was always perfect, always holy, but through his obedience, through his suffering, through his exaltation, through his completed and saving mission on the cross for which the father had sent him, that body of work is what it's talking about that he made perfect.

He made perfect what Adam could not make perfect where Adam stumbled minutes into his own mission and fell flat on his face. Christ completed it from beginning to end. Calvin's theology, if you read it, which I would recommend it, it'll take you a lifetime to read everything the man wrote, but read it because that's where he points.

He points to a sinless savior who is both God and man who alone can save sinners of their sin, which is a dangerous idea back in his day. I can preach Christ to you, but I can't be Christ to you. You can read about Christ, but that reading must direct you to the Christ or it's not of any value to you at all.

The thing that Calvin was really wrestling with is must I go through an earthly priest to receive my pardon from God? And the answer was absolutely not. We have but one high priest who serves for us, who loves us, who ministers before the father for us without end and forever.

Rome did not mean that when they talked about the priesthood of Christ. What Rome meant is they meant more than that. In 1551, during Calvin's own lifetime, the Council of Trent talked about this. Absolution was a judicial act.

The priest pronounced the sentence as a judge. If you look at section 14, chapter six, it talks about the necessity of a human priest forgiving you of your sins and absolving you of your sins. Rome would say that the priest acts under Christ's authority.

They would even call themselves being Christ in the ministry to you, but Christ himself never appointed that. And that's an abominable belief that the Catholic church has held. 1 Timothy 2, five tells us that there's one God, one mediator between God and man, the man, Christ Jesus, not a man behind a curtain, not a man in a confessional booth, not any of that.

It's one man between us and God, Christ. Hebrews 7, 25 says that we only come to God through Jesus. Jesus said, I am the way, I'm the way. I'm the truth, I'm the life. Nobody comes to the father except through me.

Hebrews 4, 14 through 16 tells us that we have this great high priest and we can come to the throne of God boldly. We don't have to go to the church, to a pastor, to a priest in order to come to God. We can come to God because Christ is our mediator.

Think about that. In the old Testament, you had to go through a priest and you always had to stand far off. You would walk up to the temple mount. You would hand your offering to the priest. If you were a woman, you stayed in the court of the women.

If you're a man, you went to the court of the men. You handed off your offering to the priest who then took it with his back turned to you and went towards the temple. And he did what you could not do.

And you always had to stand at a distance and you couldn't go every day. You went only on special days, feast days, religious days. You always were told and shown that the presence of God is distant from you.

You can't come to it because you're not holy. Now think about us. We come to God all the time. We come to God on Monday, Tuesday, Wednesday, Thursday, Friday, Saturday, Sunday. We come to God in prayer.

We come to God in fasting. We come to God in reading. We come to God anytime we want because we have a priesthood who reigns forever. We have this great high priest. Why would we go back to old covenant practices when we have our true high priest standing before the Father, representing us perfectly forever?