Institutes 2.15.5 — THREE THINGS BRIEFLY TO BE REGARDED IN CHRIST—VIZ. HIS OFFICES OF PROPHET, KING,

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**THREE THINGS BRIEFLY TO BE REGARDED IN CHRIST—VIZ. HIS OFFICES OF PROPHET, KING, AND PRIEST.**

Accordingly, his royal unction is not set before us as composed of oil or aromatic perfumes; but he is called the Christ of God, because “the Spirit of the Lord” rested upon him; “the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and of the fear of the Lord,” ( Isaiah 11:2 ). This is the oil of joy with which the Psalmist declares that he was anointed above his fellows ( Ps. 45:7 ). For, as has been said, he was not enriched privately for himself, but that he might refresh the parched and hungry with his abundance. For as the Father is said to have given the Spirit to the Son without measure ( John 3:34 ), so the reason is expressed, that we might all receive of his fulness, and grace for grace ( John 1:16 ). From this fountain flows the copious supply (of which Paul makes mention, Eph. 4:7 ) by which grace is variously distributed to believers according to the measure of the gift of Christ. Here we have ample confirmation of what I said, that the kingdom of Christ consists in the Spirit, and not in earthly delights or pomp, and that hence, in order to be partakers with him, we must renounce the world. A visible symbol of this grace was exhibited at the baptism of Christ, when the Spirit rested upon him in the form of a dove. To designate the Spirit and his gifts by the term “ unction ” is not new, and ought not to seem absurd (see 1 John 2:20 , 27 ), because this is the only quarter from which we derive life; but especially in what regards the heavenly life, there is not a drop of vigour in us save what the Holy Spirit instils, who has chosen his seat in Christ, that thence the heavenly riches, of which we are destitute, might flow to us in copious abundance. But because believers stand invincible in the strength of their King, and his spiritual riches abound towards them, they are not improperly called Christians. Moreover, from this eternity of which we have spoken, there is nothing derogatory in the expression of Paul, “Then cometh the end, when he shall have delivered up the kingdom to God, even the Father,” ( 1 Cor. 15:24 ); and also, “Then shall the Son also himself be subject unto him that put all things under him, that God may be all in and” ( 1 Cor. 15:28 ); for the meaning merely is, that, in that perfect glory, the administration of the kingdom will not be such as it now is. For the Father has given all power to the Son, that by his hand he may govern, cherish, sustain us, keep us under his guardianship, and give assistance to us. Thus, while we wander far as pilgrims from God, Christ interposes, that he may gradually bring us to full communion with God. And, indeed, his sitting at the right hand of the Father has the same meaning as if he was called the vicegerent of the Father, entrusted with the whole power of government. For God is pleased, mediately (so to speak) in his person to rule and defend the Church. Thus also his being seated at the right hand of the Father is explained by Paul, in the Epistle to the Ephesians, to mean, that “he is the head over all things to the Church, which is his body,” ( Eph. 1:20 , 22 ). Nor is this different in purport from what he elsewhere teaches, that God has “given him a name which is above every name; that at the name of Jesus every knee shall bow, of things in heaven, and things in earth, and things under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father,” ( Phil. 2:9–11 ). For in these words, also, he commends an arrangement in the kingdom of Christ, which is necessary for our present infirmity. Thus Paul rightly infers that God will then be the only Head of the Church, because the office of Christ, in defending the Church, shall then have been completed. For the same reason, Scripture throughout calls him Lord , the Father having appointed him over us for the express purpose of exercising his government through him. For though many lordships are celebrated in the world, yet Paul says, “To us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him,” ( 1 Cor. 8:6 ). Whence it is justly inferred that he is the same God, who, by the mouth of Isaiah, declared, “The Lord is our Judge, the Lord is our Lawgiver, the Lord is our King: he will save us,” ( Isaiah 33:22 ). For though he every where describes all the power which he possesses as the benefit and gift of the Father, the meaning simply is, that he reigns by divine authority, because his reason for assuming the office of Mediator was, that descending from the bosom and incomprehensible glory of the Father, he might draw near to us. Wherefore there is the greater reason that we all should with one consent prepare to obey, and with the greatest alacrity yield implicit obedience to his will. For as he unites the offices of King and Pastor towards believers, who voluntarily submit to him, so, on the other hand, we are told that he wields an iron sceptre to break and bruise all the rebellious like a potter’s vessel ( Ps. 2:9 ). We are also told that he will be the Judge of the Gentiles, that he will cover the earth with dead bodies, and level down every opposing height ( Ps. 110:6 ). Of this examples are seen at present, but full proof will be given at the final judgment, which may be properly regarded as the last act of his reign.

Source

• source-manifest/institutes — Calvin, Institutes of the Christian Religion, tr. Beveridge 1845 (PD)
• evidence_grade: D_doctrinal_textbook