its former difficulties. If Christ is omnipresent and if his body is simply the manifestation of his soul, then every soul may feel the presence of his humanity even now and every eye" may "see him" at his second coming, even though believers may be separated as far as is Boston from Pekin. The body from which his glory flashes forth may be visible in ten thousand places at the same time; (Mat, 28: 20; Rev. 1:7).

SECTION IV.-THE OFFICES OF CHRIST.

The Scriptures represent Christ's offices as three in number,-prophetic, priestly, and kingly. Although these terms are derived from concrete human relations, they express perfectly distinct ideas. The prophet, the priest, and the king, of the Old Testament, were detached but designed prefigurations of him who should combine all these various activities in himself, and should furnish the ideal reality, of which they were the imperfect symbols.

1 Cor. 1: 30" of him are ye in Christ Jesus, who was made unto us wisdom from God, and righteousness and sanctification, and redemption." Here "wisdom" seems to indicate the prophetic, "righteousness" (or "justification") the priestly, and "sanctification and redemption" the kingly work of Christ. Denovan: "Three offices are necessary. Christ must be a prophet, to save us from the ignorance of sin; a priest, to save us from its guilt; a king, to save us from its dominion in our flesh. Our faith cannot have firm basis in any one of these alone, any more than a stool can stand on less than three legs." See Van Oosterzee, Dogmatics, 583-586; Archer Butler, Sermons, 1: 314.

A. A. Hodge, Popular Lectures, 235-" For office,' there are two words in Latin: munus = position (of Mediator), and officia = functions (of Prophet, Priest, and King). They are not separate offices, as are those of President, Chief-Justice, and Senator. They are not separate functions, capable of successive and isolated performance. They are rather like the several functions of the one living human body-lungs, heart, brain -functionally distinct, yet interdependent, and together constituting one life. So the functions of Prophet, Priest, and King mutually imply one another: Christ is always a prophetical Priest, and a priestly Prophet; and he is always a royal Priest, and a priestly King; and together they accomplish one redemption, to which all are equally essential. Christ is both μεσίτης and παράκλητος.”

I. THE PROPHETIC OFFICE OF CHRIST.

1. The nature of Christ's prophetic work.

(a) Here we must avoid the narrow interpretation which would make the prophet a mere foreteller of future events. He was rather an inspired interpreter or revealer of the divine will, a medium of communication between God and men (pоýrns not foreteller, but forteller, or forthteller. Cf. Gen. 20: 7,- of Abraham; Ps. 105: 15,-of the patriarchs; Mat. 119,-of John the Baptist; 1 Cor. 12: 28, Eph. 2: 20, and 3 : 5,— of N. T. expounders of Scripture).

Gen. 20:7" restore the man's wife; for he is a prophet"-spoken of Abraham; Ps. 105: 15-"Touch not mine anointed ones, And do my prophets no harm"-spoken of the patriarchs; Mat. 11: 9- "But wherefore went ye out? to see a prophet? Yea, I say unto you, and much more than a prophet"-spoken of John the Baptist, from whom we have no recorded predictions, and whose pointing to Jesus as the "Lamb of God" (John 1: 29) was apparently but an echo of Isaiah 53. 1 Cor. 12: 28-"first apostles, secondly prophets"; Eph. 2: 20-"built upon the foundation of the apostles and prophets "; 3:5-"revealed unto his holy apostles and prophets in the Spirit"-all these latter texts speaking of New Testament expounders of Scripture.

Any organ of divine revelation, or medium of divine communication, is a prophet. "Hence," says Philippi, "the books of Joshua, Judges, Samuel, and Kings are called 'propheta priores,' or 'the earlier prophets.' Bernard's Respice, Aspice, Prospice

describes the work of the prophet; for the prophet might see and might disclose things in the past, things in the present, or things in the future. Daniel was a prophet, in telling Nebuchadnezzar what his dream had been, as well as in telling its interpretation (Dan. 2:28, 36). The woman of Samaria rightly called Christ a prophet, when he told her all things that ever she did (John 4:29)." On the work of the prophet, see Stanley, Jewish Church, 1 : 491.

(b) The prophet commonly united three methods of fulfilling his office, -those of teaching, predicting, and miracle-working. In all these respects, Jesus Christ did the work of a prophet (Deut. 18:15; cf. Acts 3:22; Mat. 13:57; Luke 13:33; John 6:14). He taught (Mat. 5-7), he uttered predictions (Mat. 24 and 25), he wrought miracles (Mat. 8 and 9), while in his person, his life, his work, and his death, he revealed the Father (John 8:26; 14:9; 17:8).

Deut. 18: 15-"Jehovah thy God will raise up unto thee a prophet, from the midst of thee, of thy brethren, like unto me; unto him shall ye hearken "; cf. Acts 3: 22-where this prophecy is said to be fulfilled in Christ. Jesus calls himself a prophet in Mat. 13 : 57 —"A prophet is not without honor, save in his own country, and in his own house"; Luke 13: 33-"Nevertheless I must go on my way to-day and to-morrow and the day following: for it cannot be that a prophet perish out of Jerusalem." He was called a prophet: John 6:14-"When therefore the people saw the sign which he did, they said, This is of a truth the prophet that cometh into the world." John 8: 26-"the things which I heard from him [the Father], these speak I unto the world "; 14: 9-"he that hath seen me hath seen the Father"; 17:8-"the words which thou gavest me I have given unto them."

Denovan: "Christ teaches us by his word, his Spirit, his example." Christ's miracles were mainly miracles of healing. "Only sickness is contagious with us. But Christ was an example of perfect health, and his health was contagious. By its overflow, he healed others. Only a touch' (Mat. 9:21) was necessary."

Edwin P. Parker, on Horace Bushnell: "The two fundamental elements of prophecy are insight and expression. Christian prophecy implies insight or discernment of spiritual things by divine illumination, and expression of them, by inspiration, in terms of Christian truth or in the tones and cadences of Christian testimony. We may define it, then, as the publication, under the impulse of inspiration, and for edification, of truths perceived by divine illumination, apprehended by faith, and assimilated by experience. It requires a natural basis and rational preparation in the human mind, a suitable stock of natural gifts on which to graft the spiritual gift for support and nourishment. These gifts have had devout culture. They have been crowned by illuminations and inspirations. Because insight gives foresight, the prophet will be a seer of things as they are unfolding and becoming; will discern far-signalings and intimations of Providence; will forerun men to prepare the way for them, and them for the way of God's coming kingdom."

...

2. The stages of Christ's prophetic work. These are four, namely:

(a) The preparatory work of the Logos, in enlightening mankind before the time of Christ's advent in the flesh. - All preliminary religious knowledge, whether within or without the bounds of the chosen people, is from Christ, the revealer of God.

Christ's prophetic work began before he came in the flesh. John 1:9-"There was the true light, even the light which lighteth every man, coming into the world" all the natural light of conscience, science, philosophy, art, civilization, is the light of Christ. Tennyson: "Our little systems have their day, They have their day and cease to be; They are but broken lights of thee, And thou, O Lord, art more than they." Heb. 12: 25, 26-"See that ye refuse not him that speaketh.. .... whose voice then [ at Sinai ] shook the earth: but now he hath promised, saying, Yet once more will I make to tremble not the earth only, but also the heaven"; Luke 11:49 "Therefore said the wisdom of God, I will send unto them prophets and apostles"; cf. Mat. 23: 34—"behold, I send unto you prophets, and wise men, and scribes: some of them shall ye kili and crucify "—which shows that Jesus was referring to his own teachings, as well as to those of the earlier prophets.

In his earthly ministry,
While he submitted,

(b) The earthly ministry of Christ incarnate. Christ showed himself the prophet par excellence.

like the Old Testament prophets, to the direction of the Holy Spirit, unlike them, he found the sources of all knowledge and power within himself. The word of God did not come to him, - he was himself the Word.

Luke 6: 19"And all the multitude sought to touch him; for power came forth from him, and healed them all"; John 2: 11-"This beginning of his signs did Jesus in Cana of Galilee, and manifested his glory"; 8: 38, 58 — “I speak the things which I have seen with my Father.... Before Abraham was born, I am"; cf. Jer. 2 : 1 — " the word of Jehovah came to me" John 1:1-"In the beginning was the Word." Mat, 26:53—"twelve legions of angels"; John 10: 18-of his life: "I have power to lay it down, and I have power to take it again "; 34 — "Is it not written in your law, I said, Ye are gods? If he called them gods, unto whom the word of God came . . . . say ye of him, whom the Father sanctified and sent into the world, Thou blasphemest, because I said, I am the Sea et God?" Martensen, Dogmatics, 295-301, says of Jesus' teaching that "its source was not inspiration, but incarnation." Jesus was not inspired, he was the Inspirer. Therefore he is the true "Master of those who know." His disciples act in his name; he acts in his own name.

(c) The guidance and teaching of his church on earth, since his ascension.-Christ's prophetic activity is continued through the preaching of his apostles and ministers, and by the enlightening influences of his Holy Spirit (John 16:12-14; Acts 1:1). The apostles unfolded the germs of doctrine put into their hands by Christ. The church is, in a derivative sense, a prophetic institution, established to teach the world by its preaching and its ordinances. But Christians are prophets, only as being proclaimers of Christ's teaching (Num. 11 : 29; Joel 2: 28).

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John 16: 12-14 "I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he shall guide you into all the truth. He shall glorify me: for he shall take of mine and shall declare it unto you"; Acts 1:1-"The former treatise I made, 0 Theophilus, concerning all that Jesus began both to do and to teach"-Christ's prophetic work was only begun, during his earthly ministry; it is continued since his ascension. The inspiration of the apostles, the illumination of all preachers and Christians to understand and to unfold the meaning of the word they wrote, the conviction of sinners, and the sanctification of believers,- all these are parts of Christ's prophetic work, performed through the Holy Spirit.

By virtue of their union with Christ and participation in Christ's Spirit, all Christians are made in a secondary sense prophets, as well as priests and kings. Num. 11: 29 - "Would that all Jehovah's people were prophets, that Jehovah would put his Spirit upon them"; Joel 2: 28- "I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy." All modern prophecy that is true, however, is but the republication of Christ's message-the proclamation and expounding of truth already revealed in Scripture. "All so-called new prophecy, from Montanus to Swedenborg, proves its own falsity by its lack of attesting miracles." A. A. Hodge, Popular Lectures, 242—“ Every human prophet presupposes an infinite eternal divine Prophet from whom his knowledge is received, just as every stream presupposes a fountain from which it flows. . . . . As the telescope of highest power takes into its field the narrowest segment of the sky, so Christ the prophet sometimes gives the intensest insight into the glowing centre of the heavenly world to those whom this world regards as unlearned and foolish, and the church recognizes as only babes in Christ."

(d) Christ's final revelation of the Father to his saints in glory (John 16:25; 17:24, 26; cf. Is. 64:4; 1 Cor. 13:12).—Thus Christ's prophetic work will be an endless one, as the Father whom he reveals is infinite.

John 16:255- "the hour cometh, when I shall no more speak unto you in dark sayings, but shall tell you plainly of the Father"; 17: 24-"I desire that where I am, they also may be with me; that they may behold my glory, which thou hast given me "; 26-"I made known unto them thy name, and will make it known." The revelation of his own glory will be the revelation of the Father, in the Son. Is. 64:4-"For from of old men have not heard, nor perceived by the ear, neither hath the eye seen a God besides thee, who worketh for him that waiteth for him "; 1 Cor. 13: 12-"now we see in a mirror, darkly; but then face to face: now I know in part; but then shall I know fully even as also I was fully known." Rev. 21:23-"And the city hath no need of the sun, neither of the moon, to shine upon it: for the glory of God did lighten it, and the lamp thereof is the Lamb" - not light, but lamp. Light is something generally diffused; one sees by it, but one cannot see it.

Lamp is the narrowing down, the concentrating, the focusing of light, so that the light becomes definite and visible. So in heaven Christ will be the visible God. We shall never see the Father separate from Christ. No man or angel has at any time seen God, "whom no man hath seen, nor can see." "The only begotten Son.... he hath declared him," and he will forever declare him (John 1:18; 1 Tim. 6:16).

The ministers of the gospel in modern times, so far as they are joined to Christ and possessed by his spirit, have a right to call themselves prophets. The prophet is one-1. sent by God and conscious of his mission; 2. with a message from God which he is under compulsion to deliver; 3. a message grounded in the truth of the past, setting it in new lights for the present, and making new applications of it for the future. The word of the Lord must come to him; it must be his gospel; there must be things new as well as old. All mathematics are in the simplest axiom; but it needs divine illumination to discover them. All truth was in Jesus' words, nay, in the first prophecy uttered after the Fall, but only the apostles brought it out. The prophet's message must be 4. a message for the place and time- primarily for contemporaries and present needs; 5. a message of eternal significance and worldwide influence. As the prophet's word was for the whole world, so our word may be for other worlds, that "unto the principalities and the powers in the heavenly places might be made known through the church the manifold wisdom of God" (Eph. 3:10). It must be also 6, a message of the kingdom and triumph of Christ, which puts over against the distractions and calamities of the present time the glowing ideal and the perfect consummation to which God is leading his people: "Blessed be the glory of Jehovah from his place"; "Jehovah is in his holy temple: let all the earth keep silence before him" (Ez. 3: 12; Hab. 2:20). On the whole subject of Christ's prophetic office, see Philippi, Glaubenslehre, IV, 2:24-27; Bruce, Humiliation of Christ, 320-330; Shedd, Dogm. Theol., 2:366–370.

II. THE PRIESTLY OFFICE OF CHRIST.

The priest was a person divinely appointed to transact with God on man's behalf. He fulfilled his office, first by offering sacrifice, and secondly by making intercession. In both these respects Christ is priest.

Hebrews 7:24-28--"he, because he abideth forever, hath his priesthood unchangeable. Wherefore also he is able to save to the uttermost them that draw near unto God through him, seeing he ever liveth to make intercession for them. For such a high priest became us, holy, guileless, undefiled, separated from sinners, and made higher than the heavens; who needeth not daily, like those high priests, to offer up sacrifices, first for his own sins, and then for the sins of the people for this he did once for all, when he offered up himself. For the law appointeth men high priests, having infirmity; but the word of the oath, which was after the law, appointeth a Son, perfected for evermore,' The whole race was shut out from God by its sin. But God chose the Israelites as a priestly nation, Levi as a priestly tribe, Aaron as a priestly family, the high priest out of this family as type of the great high priest, Jesus Christ. J. S. Candlish, in Bib. World, Feb. 1897:87-97, cites the following facts with regard to our Lord's sufferings as proofs of the doctrine of atonement: 1. Christ gave up his life by a perfectly free act; 2. out of regard to God his Father and obedience to his will; 3. the bitterest element of his suffering was that he endured it at the hand of God; 4. this divine appointment and infliction of suffering is inexplicable, except as Christ endured the divine judgment against the sin of the race.

1. Christ's Sacrificial Work, or the Doctrine of the Atonement.

The Scriptures teach that Christ obeyed and suffered in our stead, to satisfy an immanent demand of the divine holiness, and thus remove an obstacle in the divine mind to the pardon and restoration of the guilty. This statement may be expanded and explained in a preliminary way as follows:

(a) The fundamental attribute of God is holiness, and holiness is not self-communicating love, but self-affirming righteousness. Holiness limits and conditions love, for love can will happiness only as happiness results from or consists with righteousness, that is, with conformity to God.

We have shown in our discussion of the divine attributes (vol. 1, pages 268–275) that holiness is neither self-love nor love, but self-affirming purity and right. Those who maintain that love is self-affirming as well as self-communicating, and therefore that

holiness is God's love for himself, must still admit that this self-anirming love which is holiness conditions and furnishes the standard for the self-communicating love which is benevolence. But we hold that holiness is not identical with, nor a manifestation of, love. Since self-maintenance must precede self-impartation; and since benevolence finds its object, motive, standard, and limit in righteousness, holiness, the self-affirming attribute, can in no way be resolved into love, the self-communicating. God must first maintain his own being before he can give to another; and this self-maintenance must have its reason and motive in the worth of that which is maintained. Holiness cannot be love, because love is irrational and capricious except as it has a standard by which it is regulated, and this standard cannot be itself love, but must be holiness. To make holiness a form of love is really to deny its existence, and with this to deny that any atonement is necessary for man's salvation.

(b) The universe is a reflection of God, and Christ the Logos is its life. God has constituted the universe, and humanity as a part of it, so as to express his holiness, positively by connecting happiness with righteousness, negatively by attaching unhappiness or suffering to sin.

We have seen, in vol. I, pages 109, 309–311, 335–338, that since Christ is the Logos, the immanent God, God revealed in nature, in humanity, and in redemption, the universe must be recognized as created, upheld and governed by the same Being who in the course of history was manifest in human form and who made atonement for human sin by his death on Calvary. As all God's creative activity has been exercised through Christ (vol. I, page 310), so it is Christ in whom all things consist or are held together (vol. I, page 311). Providence, as well as preservation, is his work. He makes the universe to reflect God, and especially God's ethical nature. That pain or loss universally and inevitably follow sin is the proof that God is unalterably opposed to moral evil; and the demands and reproaches of conscience witness that holiness is the fundamental attribute of God's being.

(c) Christ the Logos, as the Revealer of God in the universe and in humanity, must condemn sin by visiting upon it the suffering which is its penalty; while at the same time, as the Life of humanity, he must endure the reaction of God's holiness against sin which constitutes that penalty.

Here is a double work of Christ which Paul distinctly declares in Rom. 8:3—“For what the law could not do, in that it was weak through the flesh, God, sending his own Son in the likeness of sinful flesh and for sin, condemned sin in the flesh." The meaning is that God did through Christ what the law could not do, namely, accomplish deliverance for humanity; and did this by sending his son in a nature which in us is identified with sin. In connection with sin (repì àμapTías), and as an offering for sin, God condemned sin, by condemning Christ. Expositor's Greek Testament, in loco: "When the question is asked, In what sense did God send his Son in connection with sin', there is only one answer possible. He sent him to expiate sin by his sacrificial death. This is the centre and foundation of Paul's gospel; see Rom. 3: 25 sq." But whatever God did in condemning sin he did through Christ; "God was in Christ, reconciling the world unto himself" (2 Cor. 5:19); Christ was the condemner, as well as the condemned; conscience in us, which unites the accuser and the accused, shows us how Christ could be both the Judge and the Sin-bearer.

(d) Our personality is not self-contained. We live, move, and have our being naturally in Christ the Logos. Our reason, affection, conscience, and will are complete only in him. He is generic humanity, of which we are the offshoots. When his righteousness condemns sin, and his love voluntarily endures the suffering which is sin's penalty, humanity ratifies the judgment of God, makes full propitiation for sin, and satisfies the demands of holiness.

My personal existence is grounded in God. I cannot perceive the world outside of me nor recognize the existence of my fellow men, except as he bridges the gulf between me and the universe. Complete self-consciousness would be impossible if we did not partake of the universal Reason. The smallest child makes assumptions and uses processes of logic which are all instinctive, but which indicate the working in him of an