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work can be limited to any one of the offices. Of the later Lutheran theologians Reinhard,
Doederlein, Storr and Bretschneider rejected the distinction. Ritschl also objected to it, and
held that the term “vocation” should take the place of the misleading word “office.” He further
regarded the kingly function or activity of Christ as primary, and the priestly and prophetic as
secondary and subordinate, the former indicating man’s relation to the world, and the latter,
his relation to God. He further stressed the fact that the prophetic and priestly kingship should
be asserted equally of the state of humiliation and the state of exaltation. Haering follows
Ritschl in his denial of the three offices, and in his emphasis on calling. Modern theology is
averse to the whole idea, partly because it dislikes the terminology of the schools, and partly
because it refuses to think of Christ as an official character. It is so much in love with Christ as
the ideal Man, the loving Helper, and the Elder Brother, so truly human, that it fears to consider
Him as a formal mediatorial functionary, since this would be apt to dehumanize Him.
2. IMPORTANCE OF THE DISTINCTION.
The distinction of the three offices of Christ is a valuable
one and ought to be retained, in spite of the fact that its consistent application to both of the
states of Christ is not always easy and has not always been equally successful. The fact that
Christ was anointed to a threefold office finds its explanation in the fact that man was originally
intended for this threefold office and work. As created by God, he was prophet, priest, and
king, and as such was endowed with knowledge and understanding, with righteousness and
holiness, and with dominion over the lower creation. Sin affected the entire life of man and
manifested itself not only as ignorance, blindness, error, and untruthfulness; but also as
unrighteousness, guilt, and moral pollution; and in addition to that as misery, death, and
destruction. Hence it was necessary that Christ, as our Mediator, should be prophet, priest, and
king. As Prophet He represents God with man; as Priest He represents man in the presence of
God, and as King He exercises dominion and restores the original dominion of man. Rationalism
recognizes only His prophetic office; Mysticism, only His priestly office; and Chiliasm places a
one-sided emphasis on His future kingly office.
B. THE PROPHETIC OFFICE.
1. THE SCRIPTURAL IDEA OF A PROPHET.
a. The terms used in Scripture.
The Old Testament uses three words to designate a prophet,
namely, nabhi, ro’eh, and chozeh. The radical meaning of the word nabhi is uncertain, but it is
evident from such passages as Ex. 7:1 and Deut. 18:18 that the word designates one who comes
with a message from God to the people. The words ro’eh and chozeh stress the fact that the
prophet is one who receives revelations from God, particularly in the form of visions. These
words are used interchangeably. Other designations are “man of God”, “messenger of the
Lord”, and “watchman”. These appellatives indicate that the prophets are in the special service