George H. Warnock — Christology
b8 — Seven Lamps of Fire
Christ as High Priest After the Order of Melchizedek
Warnock develops Christ’s priestly office from Heb. 5-7 as the fulfillment of Old Testament tabernacle typology. The central point: the offerings of the Old Covenant were shadows; Christ is the reality.
Warnock insists that Christ’s ascension does not mean absence but active priestly ministry in the heavenly tabernacle. His current office is not passive waiting, but the fulfillment of the mediatorial function of the New Covenant itself.
“Now that the True Sacrifice has been offered, and in resurrection has become our great High Priest after the order of Melchizedek, we are bidden to forsake the old, because a new and living way has been ‘consecrated for us through the veil, that is to say, His flesh’” (Heb. 10:20).
Christ is the “True Sacrifice” whose priesthood encompasses intercession for the church, sanctification through his offering, and continual prayer. His ministry in the heavens corresponds exactly to the mediatorial promise: “He will be faithful to minister the virtues of the New Covenant to His people, as surely as Moses was faithful to minister the Old Covenant.”
The Lamb on the Throne — Christ’s Kingly Power
Warnock places Rev. 5 at the center of his Christology: the Lamb stands on the throne as the exalted and glorified Christ.
“And they sang a new song, saying, ‘Worthy art thou to take the book and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation’” (Rev. 5:9).
The rights acquired by the Lamb ground:
- God’s sovereignty over history — the Lamb opens the seals and determines the course of ages
- The outpouring of the Holy Spirit — the Seven Spirits of God (Rev. 4:5; 5:6) operate from the throne where the Lamb sits
- The renewal of all things — the reign of the Lamb moves history toward cosmic restoration
Christ’s Atonement and the Mercy Seat
Warnock traces the line from the Old Testament mercy seat (Ex. 25:17-22; Lev. 16:14) to Christ as the true “propitiation” (1John 2:2; Rom. 3:24-25).
“It is God’s righteousness, not only His mercy, that becomes our assurance. Christ ‘is our Mercy Seat, because of His redemption on our behalf’” (Rom. 3:24-25).
The two cherubim bending over the mercy seat (Ex. 25:18-20) are types of heavenly beings who guard the justice and mercy of God. The blood sprinkled on the mercy seat (Lev. 16:14) is fulfilled in Christ’s voluntary self-offering.
Warnock explicitly warns against eschatological theories that would permit new animal sacrifices in a future temple — this would be a repudiation of Christ’s definitive atonement:
“It is not possible that the blood of bulls and of goats should take away sins” (Heb. 10:4). “For by one offering He hath perfected for ever them that are sanctified” (Heb. 10:14).
The New Covenant — Superior to the Old
Warnock teaches that Christ as Mediator of the New Covenant establishes an entirely different principle of divine fellowship. No longer external sacrifices and rituals, but inward worship through the Spirit.
“For by one offering He hath perfected for ever them that are sanctified” (Heb. 10:14).
This New Covenant is:
- Not gradually better than the Old, but fundamentally different — it is of “spirit and life” (Rom. 8:2)
- God’s obligation to His own name — Christ’s offering guarantees that God will fulfill His promise of communion with His people
- Already active in heavenly worship — Christ’s intercession ensures that the Spirit continually sanctifies and prepares His people
The Cross — Death of the Old Self and Losing All
Warnock cites A.W. Tozer’s contrast between the “old cross” (true death, complete destruction of the sinner) and the “new cross” (pseudo-religion that merely modifies behavior, without actual death):
“The old cross… made no compromises, modified nothing, spared nothing; it slew all of the man.”
“I am crucified with Christ: nevertheless I live, yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave Himself for me” (Gal. 2:20).
Warnock argues that this is not primarily about guilt-cancellation (though also true) but about identification with Christ’s death. The church is called to “not live any longer” for herself, but to allow herself to be crucified with Christ — and to let Christ live in her place.
This stands opposed to “easy-believism” in modern evangelicalism: where it is falsely claimed that faith requires no surrender.
Christ’s Shared Glory with His People
A critical theme in Warnock’s Christology: the glory of Christ is not hoarded but extended to His people.
“‘And the glory which Thou gavest Me I have given them; that they may be one, even as We are one’” (John 17:22). “Our Lord Jesus wants to share His glory with His people.”
This glory-sharing is eschatological promise but also present reality for believers abiding in Christ. The gifts of the Spirit are “rays of Light from the Most Holy Place, given to lead us to the fullness of the Giver.” Ministry (gifts and offices) exists to perfect the saints “unto the measure of the stature of the fullness of Christ” (Eph. 4:13) — not as ends in themselves, but as means to union with Christ.
Christ as the Object of Heavenly Worship
Warnock connects Christ’s glory on the throne (Rev. 4-5) with the heavenly worship rendered by angels and elders.
“And the four beasts had each of them six wings about him; and they were full of eyes within: and they rest not day and night, saying, ‘Holy, holy, holy, Lord God Almighty, which was, and is, and is to come’” (Rev. 4:8).
The church on earth is called to join this heavenly worship — not as observer but as participant. This is the purpose of gifts and ministries: preparation for communion with Christ Himself, not merely enjoyment of His gifts.
“Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; and from Jesus Christ, who is the faithful witness” (Rev. 1:4-5).