Christology has been traditionally divided in three parts: (1) The Person of Christ (His deity and humanity united in one person); (2) The states of Christ (the humiliation and exaltation of the Mediator); (3) The work of Christ.
The last topic has been frequently and conveniently dealt with under the title of “The Offices of Christ.” The principle which underlies this terminology is simply that the work that Christ accomplished is the perfect fulfillment of certain basic functions or offices in which the essential relationship of God and man is expressed.
These offices often are classified as prophetic, priestly and kingly. While these categories are not fully exhaustive of all that Christ accomplished and while some overlapping may be occasionally observed between them, there are good reasons why these may continue to be used.
1. One of the most significant (and common) designations of Jesus is the Christ (Heb.: מָשִׁיחַ, H5431) which means “The Anointed One.” Now in the OT three offices were commonly inaugurated by a ceremony of unction as indicative of God’s sanction: the offices of priest (Exod 30:30; 40:13, 15 and many other references), of king (1 Sam 10:1; 15:1, 17; 16:3, 12, 13; 1 Kings 1:34; 19:15, 16 etc.), and of prophet (1 Kings 19:16; and Isa 61:1; cf. Ps 105:15). A development of the nature of Christ’s work along this structure would therefore be particularly well suited to exhibit the correspondence between OT and NT, between the expectation of the Old Covenant and the fulfillment of the New Covenant.
2. The terms prophet, priest and king are in fact used by the NT with reference to Jesus Christ, and while other titles could also be pressed into service here, there is no good reason to question the appropriateness of these designations.
3. This division is consecrated by great antiquity. It appears notably in the beginning of Eusebius’ Ecclesiastical History (I, iii, 8, 9) and frequently since that time. It has been favored esp. since the Reformation, perhaps because of its effective use by John Calvin (Institutes II, xv).
I. The prophetic office
A prophet is a person used by God to transmit messages that God desires to communicate to men (Exod 7:1; Deut 18:18). The element of prediction, which is prominent in the popular idea of a prophet, is not an essential of the Biblical concept.
As early as the life of Moses, we have a promise from God that He would provide His people with prophetic guidance (Deut 18:15, 18). This promise, which received a partial accomplishment through the succession of OT prophets, was fulfilled in a most complete and satisfying manner in the coming of Jesus Christ as is indicated by Peter (Acts 3:22-24) and Stephen (Acts 7:37). Christ’s coming did meet the yearning of those who were looking for the advent of the Messiah; and the prophetic character of His mission received recognition even among the people of His day (Matt 16:14; 21:11, 46; Luke 7:16; John 1:23; 4:19; 6:14; 7:40; 9:17). The disciples particularly acknowledged that He had the words of eternal life (John 6:68), and that He uttered the words of God (John 3:34). Christ referred to Himself as a prophet (Matt 13:57; Mark 6:4; Luke 4:24; 13:33; John 4:44), and claimed to present a message from the Father (John 8:26-28, 40; 12:49, 50; 14:10, 24; 15:15; 17:8). He came to bear witness to the truth (8:45, 46; 19:35). In fact “grace and truth came through Jesus Christ” (1:17), who could say of Himself: “I am...the truth” (14:6), or again “I am the light of the world” (8:12; 9:5; cf. John 3:19; 12:35, 36, 46). Even the Father from the heavenly heights bore witness to the authority of Christ’s prophetic word (Matt 17:5; Mark 9:7; Luke 9:35; John 5:37; 8:18). In the Book of Revelation we read that “the testimony of Jesus is the spirit of prophecy” (Rev 19:10).
There are two major ways in which Christ exercised His prophetic office: instruction and example, to which may be added a word about miracles.
A. Instruction. One of the chief activities of our Lord in His earthly ministry was preaching (Matt 4:17; 11:1; Mark 1:38; Luke 4:18, 43) and teaching (Matt 7:29; 11:1; Luke 11:1; Acts 1:1). A good share of the Gospel account is devoted to a record of His discourses and statements.
He taught with authority (Matt 7:29). He set His own statements on a level with the Word of God in the OT law (Matt 5:22, 28, 32, 34, 39, 44; 19:9), not of course to discredit inspired writ, but to provide a divinely accredited interpretation of the OT law. He did not hesitate to give commandments vested with divine authority (Matt 28:20; John 14:21; 15:12). He emphasized that His words would not pass away (Matt 24:35; Mark 13:31; Luke 21:33) and that the truth He proclaimed should extend to the whole world (Matt 26:13; 28:19, 20). He asserted that men’s ultimate destiny could depend on their treatment of His words (Matt 7:24-27; Mark 8:38; John 8:24; 12:48). He described these words as spirit and life (John 6:33). After Christ’s ascension, God the Holy Spirit will bring to their remembrance what Jesus had taught them (14:26).
The true disciples therefore were always eager to receive Christ’s teaching. They accepted it even when others viewed His utterances as a “hard saying” (John 6:60). They addressed Jesus by the title “Rabbi” (or, Rabboni), which is an acknowledgment of His authority. Mary who sat at His feet and listened to His teaching received commendation (Luke 10:39, 41). Those who wish to be closest to Christ must hear the Word of God coming from His lips (Luke 8:21; 11:28).
The ministry of Jesus is repeatedly compared to a light which illumines those who are in darkness (Matt 4:16; Luke 2:32; John 1:4, 7, 8, 9; etc). After Christ’s resurrection the apostles were always eager to proclaim the truths revealed by Jesus (1 Cor 7:10; 11:23; 1 John 1:3; 2:3, 4; 3:22-24; 4:21; 2 John 6; Rev 22:4). In fact the authority of Christ’s teaching was never seriously questioned in the Christian Church. Those who did want to discard some elements of it almost invariably had recourse to the doubtful expedient of questioning the authenticity of what they wished to remove, rather than to admit its genuineness and then presume to disagree with Jesus.
Perhaps the best summary of this aspect of Christ’s ministry came from the lips of soldiers who were sent to arrest Him: “No man ever spoke like this man” (John 7:46).
B. Example. The prophets were occasionally called to present the truth not merely in verbal expression, but in certain dramatic portrayals in which they were to be the center of an “object lesson” given by divine mandate (cf. Ezek 4:5; Hos 1; etc.). In fact, the whole character of the prophetic life was ordinarily to be in such conformity to the divine commandments that the prophet could be called “the man of God.” The case of some rebellious prophets like Balaam (Num 22-24), is really an exception to the rule that God chose to speak of old through holy men (cf. possibly 2 Pet 1:21). Yet even the most notable and dedicated prophets were under the curse of sin, and failed to portray with complete faithfulness the image of God. For its full implementation, the prophetic office demanded one whose life would follow a pattern of perfect conformity to the divine will.
This is precisely what Christ accomplished. His food was “to do the will of him who sent” Him (John 4:34). He who sees Him sees the Father who sent Him (John 12:44; 14:9). In the high-priestly prayer of Jesus, He sums up His earthly ministry in these words: “I have manifested thy name to the men whom thou gavest me” (John 17:6; cf. also v. 26). In the truest and deepest sense “He made God known,” He “exegeted” God (John 1:18). No one can really claim to know God, but those to whom Christ willed to reveal Him (Matt 11:27).
Thus Christ could commend His own course as worthy of the imitation of His disciples (Luke 14:27; John 13:15, 34; 15:12; 21:19, 22) and in turn the apostles presented Christ as the supreme example (1 Cor 11:1; Phil 2:5; 1 Pet 2:21; 1 John 2:6). As the image of God (2 Cor 4:4; Col 1:15; Heb 1:3) Christ is the perennial ideal of the believer, toward whom his every aspiration tends (Rom 8:29; 2 Cor 3:17; 1 John 3:2).
C. Miraculous activity. There is some question whether the miracles of Christ fit more appropriately under His kingly office or under His prophetic functions. Certainly in His miracles, He manifested His royal power over nature and men, yet God often was pleased to accredit the ministry of a prophet through miraculous interventions (e.g. the cases of Moses, Elijah, Elisha, etc.). Christ did point to His signs as grounds for acceptance of Him (Matt 11:4, 5, 20-24; 12:28; Mark 2:9-11; John 5:36; 10:25, 38; 11:42; 14:11). Many were indeed impressed by this evidence of God’s supernatural assistance and found in it the proof of a divine mission (Mark 1:27; John 1:50; 2:11, 23; 3:2; 4:53; 6:14, 30; 7:31; 9:16, 31-33; 11:45, 48; 12:11, 18). This may in fact be considered one of the dominant themes of the fourth gospel.
The nature and variety of Christ’s miracles are considered elsewhere in this encyclopedia. It will suffice to point out here that in range and frequency His miracles far excel those of other ages of supernatural intervention (e.g. Moses, Elijah, Elisha, Apostolic age, etc.). For the apex of prophetic utterance, we have the utmost divine sanction in miraculous power.
“In many and various ways God spoke of old to our fathers by the prophets; but in these last days he has spoken to us by a Son” (Heb 1:1, 2).