The Offices of Christ

The doctrine of the offices of Christ explains how the one Mediator accomplishes our salvation. Christ does not save in a vague or general way; he saves by exercising specific roles that God assigned to him. These roles are usually summarized as prophet, priest, and king. The classic Reformed and Puritan authors treated these offices not as abstract categories but as the living structure of the gospel. They show why Christ must be trusted as the one who reveals God, atones for sin, intercedes for his people, and rules over them. Without these offices, there is no complete Savior and no secure salvation.

Christ as the appointed propitiation and priest

The priestly office stands at the center of the work of redemption. Spurgeon insists that Christ was not an accidental victim but was ordained by God's decree to be the propitiation for sin, just as Aaron was chosen to the priesthood (Romans 3:25). He has done it first by ordaining Him in the Divine Decree as the Propitiation of sin. Christ did not take upon Himself the office of High Priest without being chosen thereunto as was Aaron Charles Spurgeon, sermon “Christ Set Forth As A Propitiation” This means his death was a deliberate act of God's saving purpose, not a tragedy that overtook him. Henry agrees, teaching that Jesus Christ is the great propitiation or atoning sacrifice, typified by the mercy-seat under the law (Romans 3:25). Jesus Christ is the great propitiation, or propitiatory sacrifice, typified by the hilasterion, or mercy-seat, under the law. He is our throne of grace, in and through whom atonement is made for sin, and our persons and performances are accepted of God Matthew Henry, “Exposition of the Old and New Testaments” Through him atonement is made for sin, and both our persons and our performances are accepted by God.

Spurgeon further emphasizes that Christ's death was voluntary. He argues that Christ died as an atonement for the guilty, not merely as a moral example (Romans 5:6). He died because he willed to do so; of his own accord he yielded up his spirit to the Father. It must have been as an atonement for the guilty; it could not have been as an example, for no man is bound voluntarily to die Charles Spurgeon, sermon “For Whom Did Christ Die?” His voluntary self-surrender to death was unique to his office, so his death cannot be reduced to an example for us to imitate. Christ’s death is not absolutely an example for men, it was a march into a region of which he said, ‘Ye cannot follow me now.’ His life was our example, but not his death in all respects, for we are by no means bound to surrender ourselves voluntarily to our enemies as he did, but when persecuted in one city we are bidden to flee to another Charles Spurgeon, sermon “For Whom Did Christ Die?” Henry adds that Christ was sent by God to be a sacrifice for sin (Romans 8:3). God sent him, en homoiomati sarkos hamartias, kai peri hamartias—in the likeness of sinful flesh, and as a sacrifice for sin. The LXX. call a sacrifice for sin no more than peri hamartias—for sin; so Christ was a sacrifice; he was sent to be so, Heb. ix. 26 Matthew Henry, “Exposition of the Old and New Testaments” The priestly work is therefore objective. It deals with guilt before God, not only with our feelings about guilt.

The obedience that purchases righteousness

Edwards develops the priestly work further by connecting Christ's death to his whole obedience. He argues that Christ's obedience has infinite value because of the infinite dignity of his person, and this was necessary to answer the infinite aggravation of our disobedience. Hence, (by the way,) the love, honour, and obedience of Christ towards God, has infinite value, from the excellency and dignity of the person in whom these qualifications were inherent; and the reason why we needed a person of infinite dignity to obey for us, was because of our infinite comparative meanness, who had disobeyed, whereby our disobedience was infinitely aggravated Jonathan Edwards, “Justification by Faith Alone” Christ was under no prior obligation to obey or suffer for himself; both his obedience and suffering were undertaken in an eternal transaction with the Father as our surety. Christ, in his original circumstances, was in no subjection to the Father, being altogether equal with him: he was under no obligation to put himself in man’s stead, and under man’s law; or to put himself into any state of subjection to God whatsoever Jonathan Edwards, “Justification by Faith Alone” This means Christ's work was not merely a payment of penalty but a positive fulfillment of righteousness.

Edwards insists that if Christ only suffered to make atonement, he would be only half a Savior, delivering from hell but not purchasing heaven. To suppose that all Christ does is only to make atonement for us by suffering, is to make him our Saviour but in part. It is to rob him of half his glory as a Saviour. For if so, all that he does is to deliver us from hell; he does not purchase heaven for us Jonathan Edwards, “Justification by Faith Alone” Believers are justified by Christ's righteousness and obedience understood as his moral goodness and actual compliance with God's commands (Romans 5:18–19). it is evident by it, as any thing can be, that believers are justified by the righteousness and obedience of Christ, under the notion of his moral goodness;—his positive obeying, and actual complying with the commands of God Jonathan Edwards, “Justification by Faith Alone” His death is included in that obedience, but as voluntary submission to the Father's command, not merely as bearing the penalty of the law (Romans 5:18–19). if Christ’s dying be here included in the words righteousness and obedience, it is not merely as a propitiation, or bearing a penalty of a broken law in our stead, but as his voluntary submitting and yielding himself to those sufferings, was an act of obedience to the Father’s commands Jonathan Edwards, “Justification by Faith Alone” Edwards points to Psalms 40:6–8, John 10:17–18, and John 18:11 to show that Christ's death was an act of obedience to the Father's command, not merely a passive suffering of the penalty. Christ underwent death in obedience to the command of the Father, Psalm xl. 6, 7, 8. “Sacrifice and offering thou didst not desire, mine ears hast thou opened: burnt-offering and sin-offering hast thou not required. Then said I, Lo, I come: in the volume of the book it is written of me: I delight to do thy will, O my God; yea, thy “law is within my heart Jonathan Edwards, “Justification by Faith Alone” In fact, Christ's death was his principal act of obedience because it was the hardest command and the greatest test of his obedience (Philippians 2:7–8, Hebrews 5:8). It was doubtless Christ’s main act of obedience, because it was obedience to a command that was attended with immensely the greatest difficulty, and so to a command that was the greatest trial of his obedience Jonathan Edwards, “Justification by Faith Alone”

Henry agrees with this emphasis. He teaches that Christ's righteousness comes by his obedience to the law of mediation, by which he fulfilled all righteousness and offered himself as a sacrifice for sin (Romans 5:18–19). The disobedience of the first Adam ruined us, the obedience of the second Adam saves us,—his obedience to the law of mediation, which was that he should fulfil all righteousness, and then make his soul an offering for sin Matthew Henry, “Exposition of the Old and New Testaments” The priestly work is therefore not only about suffering but about active, willing obedience that merits life.

The intercession and reign of the risen Christ

The priestly office does not end at the cross. Spurgeon says Christ's ascension to the right hand of God was a second proof that the Father accepted his ransom work (Romans 3:24). And, moreover, God gave a second proof of acceptance; for he took his only begotten Son to heaven, and set him at his right hand, far above all principalities and powers; and therein he meant to say to him, “Sit upon the throne, for thou hast done the mighty deed; all thy works and all thy miseries are accepted as the ransom of men Charles Spurgeon, sermon “Justification by Grace” The One seated on the throne of grace is Christ, who appears as a lamb that has been slain and continues his priesthood (Romans 5:21). I see upon that Throne, One who—

"Looks like a Lamb who has been slain, And wears His priesthood still Charles Spurgeon, sermon “Reigning Grace” Henry explains that Christ's sitting at God's right hand shows his work is finished and gives believers a powerful friend and ruler in the court of heaven (Romans 8:34). His sitting at the right hand of God: He is even at the right hand of God—a further evidence that he has done his work, and a mighty encouragement to us in reference to all accusations, that we have a friend, such a friend, in court Matthew Henry, “Exposition of the Old and New Testaments” Christ's intercession in heaven means he acts as the believer's advocate to answer accusations and present their pleas effectively (Romans 8:34). The intercession which he makes there. He is there, not unconcerned about us, not forgetful of us, but making intercession. He is agent for us there, an advocate for us, to answer all accusations, to put in our plea, and to prosecute it with effect, to appear for us and to present our petitions Matthew Henry, “Exposition of the Old and New Testaments”

This intercession is not a new sacrifice but the ongoing presentation of his finished work. It is the priestly office applied to the believer's ongoing need. Henry also notes that Christ died, rose, and revived so that he might be Lord of both the dead and the living, possessing absolute sovereignty over all (Romans 14:9). To this end he both died, and rose, and revived (he, having risen, entered upon a heavenly life, the glory which he had before) that he might be Lord both of dead and living—that he might be universal monarch, Lord of all (Acts x. 36), all the animate and inanimate creatures; for he is head over all things to the church Matthew Henry, “Exposition of the Old and New Testaments” The priest who offered himself is now the king who rules.

The kingly office and the reward of Christ's humiliation

The kingly office appears throughout these authors' teaching. Henry points to Christ's human nature shown in his descent from David, fulfilling the promises about the Messiah's kingly office (Romans 1:3). His human nature: Made of the seed of David (v. 3), that is, born of the virgin Mary, who was of the house of David (Luke i. 27), as was Joseph his supposed father, Luke ii. 4. David is here mentioned, because of the special promises made to him concerning the Messiah, especially his kingly office; 2 Sam. vii. 12; Ps. cxxxii. 11, compared with Luke i. 32, 33 Matthew Henry, “Exposition of the Old and New Testaments” The judgment of that day will be committed to Jesus Christ, which is part of the reward of his humiliation and brings terror to sinners and comfort to saints (Romans 2:16). The judgment of that day will be put into the hands of Jesus Christ. God shall judge by Jesus Christ, Acts xvii. 31. It will be part of the reward of his humiliation. Nothing speaks more terror to sinners, or more comfort to saints, than this, that Christ shall be the Judge Matthew Henry, “Exposition of the Old and New Testaments” Christ's reign is not only future; it is present. Henry says the reign of grace comes through Jesus Christ our Lord, by his power and efficacy as prophet, priest, and king of his church (Romans 5:21). and both by Jesus Christ our Lord, through the power and efficacy of Christ, the great prophet, priest, and king, of his church Matthew Henry, “Exposition of the Old and New Testaments”

Edwards connects the kingly reward to the priestly obedience. He argues that Christ's obedient death was the main act by which he purchased his own exaltation and reward (Philippians 2:8–9). It was mainly by this act of obedience that Christ purchased so glorious a reward for himself; Philip. ii. 8, 9. “He became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him, and given him a name which is above every name Jonathan Edwards, “Justification by Faith Alone” The kingly office is therefore not separate from the priestly work. The cross leads to the crown. Henry adds that the Old Testament foretold that the Gentiles would believe in Christ, who is revealed as both the root of Jesse and the one who rises to reign over the Gentiles (Romans 15:12). That they should believe in Christ (v. 12), quoted from Isa. xi. 10, where observe, First, The revelation of Christ, as the Gentiles' king. He is here called the root of Jesse, that is, such a branch from the family of David as is the very life and strength of the family Matthew Henry, “Exposition of the Old and New Testaments”

The prophetic office and the reception of all three offices by faith

The prophetic office is less prominent in these particular quotations, but it is not absent. Henry says the righteousness of God is received by faith in Jesus Christ as Savior in all his offices of prophet, priest, and king (Romans 3:22). It is by the faith of Jesus Christ, that faith which hath Jesus Christ for its object—an anointed Saviour, so Jesus Christ signifies. Justifying faith respects Christ as a Saviour in all his three anointed offices, as prophet, priest, and king—trusting in him, accepting of him, and adhering to him, in all these Matthew Henry, “Exposition of the Old and New Testaments” Faith does not divide Christ or accept only part of his work. To trust him as priest is also to hear him as prophet and obey him as king.

Henry also warns against a zeal that is not according to knowledge. The Jews' zeal failed because they refused to recognize that Christ fulfilled and ended the old covenant law (Romans 10:2–3). It is true God gave them that law for which they were so zealous; but they might have known that, by the appearance of the promised Messiah, an end was put to it. He introduced a new religion and way of worship, to which the former must give place. He proved himself the Son of God, gave the most convincing evidence that could be of his being the Messiah; and yet they did not know and would not own him, but shut their eyes against the clear light, so that their zeal for the law was blind Matthew Henry, “Exposition of the Old and New Testaments” The prophetic office includes the right interpretation of the law and the gospel. To reject Christ's teaching is to reject Christ himself.

Christ as surety and the source of the believer's obedience

Edwards adds a vital point about the application of redemption. As covenant surety, Christ not only provides righteousness for his people but also secures their voluntary, penitent, believing obedience by divine influence from himself. Thus Jesus not only brought in an everlasting righteousness in behalf of his people as their federal perfection, in lieu of those who could never attain to it by any obedience of their own; but it also belonged to his office to secure for them a voluntary, penitential, believing obedience to the equitable requisitions of the divine Governor. This can be effected only by divine influence, and that influence must needs proceed from him as the immediate cause; otherwise we make the creditor and surety to be the very same Jonathan Edwards, “Justification by Faith Alone” Christ does not merely make salvation possible; he actually produces in his people the faith and repentance that receive it. This keeps the glory of salvation entirely in Christ.

Edwards warns that teaching that a person is justified by his own virtue or obedience dishonors Christ the Mediator by making man his own savior and taking glory that belongs only to Christ. That to suppose a man is justified by his own virtue or obedience, derogates from the honour of the Mediator, and ascribes that to man’s virtue which belongs only to the righteousness of Christ: it puts man in Christ’s stead, and makes him his own saviour, in a respect in which Christ only is his Saviour Jonathan Edwards, “Justification by Faith Alone” It was infinitely honorable to God that a person of infinite dignity adored and obeyed him as his God, more than any mere creature could do (Hebrews 5:8, John 8:29). It was a thing infinitely honourable to God, that a person of infinite dignity was not ashamed to call him his God, and to adore and obey him as such. This was more to God’s honour than if any mere creature, of any possible degree of excellence and dignity, had so done Jonathan Edwards, “Justification by Faith Alone” The believer's obedience is therefore the fruit of Christ's work, never the ground of acceptance.

Living under Christ's offices

The doctrine of Christ's offices is not merely theoretical. Henry urges believers to put on Christ in truth and sincerity, putting him on as Lord to rule them and Jesus to save them (Romans 13:14). By baptism we have in profession put on Christ, Gal. iii. 27. Let us do it in truth and sincerity. The Lord Jesus Christ. "Put him on as Lord to rule you, as Jesus to save you, and in both as Christ, anointed and appointed by the Father to this ruling saving work Matthew Henry, “Exposition of the Old and New Testaments” Serving Christ means doing all out of respect to Christ as Master, to his will as our rule, and to his glory as our end (Romans 14:18). Thirdly, It is in these things to serve Christ (v. 18), to do all this out of respect to Christ himself as our Master, to his will as our rule and to his glory as our end. That which puts an acceptableness upon all our good duties is a regard to Christ in the doing of them Matthew Henry, “Exposition of the Old and New Testaments” Christ is also the principal agent in all ministerial success; whatever good is done, Christ does it through his servants (Romans 15:18). He does not say, "which I worked," but "which Christ wrought by me," v. 18. Whatever good we do, it is not we, but Christ by us, that does it; the work is his, the strength his; he is all in all, he works all our works Matthew Henry, “Exposition of the Old and New Testaments” Spurgeon adds that Christ must see the fruit of his suffering in the conversion of sinners, and believers may confidently expect this because of God's promise (Romans 4:20). There is another promise, "He shall see of the travail of His soul and be satisfied." Christ must see of His soul's travail. He must see of it in this place, too Charles Spurgeon, sermon “Unstaggering Faith” The offices of Christ therefore ground both our assurance and our obedience. He is prophet to teach us, priest to atone and intercede for us, and king to rule and defend us.