_Christian Theology by Milton Valentine, D.D., LL.D Copyright 1906, Lutheran Publication Society Printed Philadelphia, PA. by The United Lutheran Publication House_ Volume II Pages 96-99 -------------------------------------------------------------- DIVISION IV THE WORK OF CHRIST. The constitution of the Person of Christ, being a divine adaptation to a work of love, at once emphasizes that work as an end of transcendent importance. The myustery of incarnate Deity bespeaks an aim worthy of itself, and to which it presents itself as a justifiable means. The grandeur of importance and value of the work of Christ is thus thrown before our view in measureless impressiveness. It should be traced out, therefore, and accepted in the features of spiritual reality, in which He Himself and those whom He taught, whether directly or by His Spirit, have presented it. Approached in this conception, His work may properly be divided into two parts--one which He accomplished in his states of pre-existence and humiliation, the other which He fulfills in His state of exaltation. The first has been finished, a work done once for all; the second continues through the whole of the mediatorial sover- eignty, until the office of saving and judging is all accomplished, and the mediatorial kingdom is sur- rendered (I Cor. xv. 24-28). The second is based upon the first, using the divine verities and powers it provided, and carrying them to the consummation of the divine pur- pose. It is to be noted, in preliminary way, that His entire work is _mediatorial_. This stands as its general designa- tion. The whole work comes under it. Christ is Medi- --------------End of Page 96----------------------------- ator, and this expresses His generic office. "There is one Mediator between God and men, the man Christ Jesus" (I Tim. ii. 5). All parts come into unity in this all-inclusive office, for which He was prepared by His theanthropic Person. Quenstedt's statement is good: "The mediatorial office is the function belonging to the whole Person of the God-man, originating from thean- thropic actions, by which Christ, in, with, and through both natures perfectly executed, and is even now accom- plishing, by way of acquisition and application, all things that are necessary for our salvation."[1] But the work of this all-inclusive position and office necessarily divides itself according to the specific re- quirements involved in providing, applying, and com- pleting the salvation which He came to bestow. As an activity of love it is determined by various teleological needs. There is no sufficient reason to displace the threefold division, termed the _Munus Triplex_, almost universally followed by theology, viewing Him as Prophet, Priest, and King. It is simple and all-em- bracing. It covers all parts of both His earthly and heavenly mediatorship. It is very ancient. The Jewish rabbis ascribed to the expected Messiah the threefold dignity: "The crown of the Law, the crown of the Priesthood, and the crown of the Kingdom." Eusebius, in the fourth century, gives it as a summary view of Christ's redeeming work: "Christ, the divine, heavenly Word, the only High Priest of all men, the only King of all creation, and the Father's supreme Prophet of all prophets."[2] It is recognized substantially by Chrysostom and Theodoret appears among the scholastics, and has been followed generally by theo- -------------------------------------------------------- [1] III., 2I2. [2] "Ecclesiastical History," I., p. 3. -----------------End of Page 97------------------------- logians of the Protestant Church, both Lutheran and Reformed. Indeed, it so reproduces and unites the Scripture affirmations and portraiture of both the Old and New Testaments, as to stand as a simple rehearsal and explanation of the revealed teaching. The guiding light for the threefold division in the Old Testament are: Deut. xviii. I5-I8; Ps. cx. 4; Zech. vi. I3. In the New, the commonest representations portray His work so as to throw it into this order. And it is impressively confirmatory of its correctness that these three functions form a complete adaptation to the fundamental consti- tution and condition of fallen man, and are essential in the process of redemption and salvation. They provide and employ the very things absolutely necessary to the great end. They conform to the great, all-inclusive functions of the human mind, the intellect, the sensi- bilities, and the will. As salvation is an ethical and spiritual change, God can accomplish it, not by abro- gation or disregard of the essential faculties given man, but by entering into his soul with moral truth and motives. So the saving work requires the information and instruction of the prophetic or teaching office, the atoning reconciliation of the priestly service, and the subjection of will to the rule and authority of the kingdom of God. These three things are the requisites to the supply of man's need--giving him a knowledge of God's will, providing forgiveness, and working de- liverance from sin under divine government and care. As a Prophet Christ reveals, as a Priest He atones and reconciles, as a King He subdues to Himself and confers the blessedness of His kingdom of love. It is worthy of note, in confirmation of the value of this threefold division that most of the defective or -----------------------End of Page 98---------------------- misleading theologies arise from not holding to each part in reality or in due proportion. Some, as in Pelagianism and Unitarianism, exalt the teaching func- tion so as to exclude the priestly or atoning office Some practically depend only on the priestly work of atonement, and care not to be taught and guided in duty by Christ. Still others practically refuse Christ's kingly function and think of being saved, though they make it apparent every day that they are not ruled by Him. If men are to be saved, it must be through the joint action of _all_ these functions. This adds force to the importance of maintaining this classification. For it gives full and balanced view of His whole work, in form at once adapted to popular impression and pro- duction of the well-rounded Christian life. We must trace these functions. --------------End of Section on Page 99--------------- This text was converted to ascii format for Project Wittenberg by William Alan Larson and is in the public domain. You may freely distribute, copy or print this text. Please direct any comments or suggestions to: Rev. Robert E. Smith of the Walther Library at Concordia Theological Seminary. E-mail: smithre@mail.ctsfw.edu Surface Mail: 6600 N. Clinton St., Ft. Wayne, IN 46825 USA Phone: (260) 452-2123 Fax: (260) 452-2126