Sartakers of His life, to enable them for the life of iNine service and sonship, to conform them to the likeness of Himself, and raise them into the glory of the risen life (Ro S**'-, Gal 2=» etc., Jn 6"'). These three aspects of the work accomplished by the incarnate Son of God may be otherwise dis- tinguished, according to Messianic conceptions, as prophetic, priestlj', and kingly functions. Thus (1) as Prophet, Christ places Himself, so to .sneak, in line with the ancient prophets of Israel (M^t 23-""-). Like them. He teaches. He reveals the will of God, He preaches the divine requirement ; like many among them. He is dishonoured, rejected, and slain (cf. Lk 4--"- 13^'). It is in the exercise of His pro- phetic office that He preaches the kingdom of God, and reveals its principles and mysteries (see Mt 13^'). He elucidates the moral law ; He guides souls ; He instructs His disciples ; He denounces the hypocrisy of the Pharisees ; He rebukes, threatens, predicts the future (Mt S-^ 15" 22-'-29, 23'2'- etc.). As crophet endued with power, 'the power of the Spirit' (Lk4'*; cf. Mt 12^'), He works miracles which are themselves emblems or symbols of tlie diverse operations of grace. And He exhibits the divine will for man, not merely by authoritative teaching and by deeds of power, but by a life of unbroken zeal, devotion, and fidelity to God (ef. He 3-') ; His example, in short, is one element in the exercise of His prophetic office. In Him, according to the prophecy of Isaiah, man is ' taught »f God'(Is54'3; cf. Jn6«).
* See a note in Sandaj-Headlam on Romans, p. 129 (.
(2) As High Priest, Christ ofl'ers a propitiatory sacrifice on behalf of man — tlio sacrifice of Hiin.self. The writer of Hebrews implies that, for the discharge of His priestly function, Christ was prepared bj' the discipline of earthly life : He vouchsafed to ' learn ' obedience, sympathy, compassion, fellow-feeling with sinners ; His participation in a common nature fitted Him to be a taithful representative of mankind. He fulfils in Himself two distinct types of priesthood : He is a priest after the order of Melchizedek (He 7), i.e. His priesthood belongs to an order eternal and supra-national, connected with a celestial service and a ' true tabernacle ' (8-), based on divine promises, and combining kingly with priestly functions (cf. Zee .S""'" 0"'"). Further, He fulfillecl all that had been prefigured by the Levitic ordinances and priesthood, by oliering Himself as a spotle.ss victim (He 7" 8» 9"--« lO'""'-), and by entering within the veil of the true taber- nacle, there to present Himself in the presence of God on behalf of His brethren, and to dedicate them in His o^\•n Person for the life of acceptable
service (4''' 6-"
8i.i!.6 9i;)_ As the true Mel-
chizedek, in whom the offices of king and priest are united, He bestows blessing, and feeds His people with eucharistic bread and wine (cf. Gn 14'*'-). As the antitype of the Aaronic priest He cleanses the whole sphere of worship with Hia own blood (9'-^'-) ; He purges the individual conscience from the defilement of sin (9''- '■■), and ' ever liveth to make intercession for' mankind (7-°).
(3) Finally, as King, Christ is the personal centre of the kingdom of God. The royalty of the Messiah had been predicted by ancient prophecy, and as ' King of the Jews' Christ was proclaimed on the cross (Jn 18^' 19'"). As King, He assumes an absolute authority over the consciences and hearts of men as their rightful lord. In Him the ancient theocratic ide.a, that God was the true King of Isr., dwelling among His subjects, and residing in His temple as in a palace, was fulfilled. In Rev St. John to some extent reverts to the OT and later Jewish conception of the Messianic King as a warrior victorious over Israel's foes. The Son of God is crowned with 'many crowns'; He rides forth conquering and to conquer (Rev 6- 12° 14'* 19"''®) ; and the same thought of Messianic Kingship is a leading idea of Mt. As King, Christ proclaims ' with authority ' the dawn of His kingdom in the Sermon on the ^fount (Mt 5-7). He explains its nature and conditions in the parables of the kingdom (Mt 13), and after His re.surrection He claims 'all authority' in heaven and on earth (Mt 28"*). As King. He is the fountainhead of ministerial power, the Master whom His servants honour and obey, the omnipotent source of grace, power, life, and mercy (He 4"). He founds a mediatorial system whereby men attain what they seek for, union with Himself and with the Father. With authority He institutes the sacrament of baptism or incor- poration (Mt 28", Jn 3^'}, and the Eucharist or sacrament of union (Mt 2G=' etc., Jn 6'"). He bestows the Spirit ; He gives ' gifts unto men ' ; He appoints a ministerial order, which He com- missions to act, and to proclaim forgiveness in His name (Eidi 4'"-, Jn 20-^-) in order tliat the central purpose of His coming may be accomplished, ' that repentance and remission of sins' should be preached in His name among all nations, beginning at Jerus. (Lk 24"). Finally, He rules the universe, bearing all things onward in their appointed course (He 1*), extending His kingdom through gradual subdual of all hostUe elements : ' He luust reign till he hath put all enemies under his feet' (1 Co 15^). He waits expectant ' till his enemies be made his footstool '(He 10"; cf. 1") ; and in the last day it is He who will sit as Kin^ ' on the throne of hi* glory ' to judge the world (Mt 25'"-).