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Ps. 2:8,9; Matt. 28:18; Eph. 1:20-22; Phil. 2:9-11. This investiture was part of the exaltation of
the God-man. It did not give Him any power or authority which He did not already possess as
the Son of God; neither did it increase His territory. But the God-man, the Mediator, was now
made the possessor of this authority, and His human nature was made to share in the glory of
this royal dominion. Moreover, the government of the world was now made subservient to the
interests of the Church of Jesus Christ. And this kingship of Christ will last until the victory over
the enemies is complete and even death has been abolished, I Cor. 15:24-28. At the
consummation of all things the God-man will give up the authority conferred on Him for a
special purpose, since it will no more be needed. He will return His commission to God, that
God may be all in all. The purpose is accomplished; mankind is redeemed; and thereby the
original kingship of man is restored.
QUESTIONS FOR FURTHER STUDY:
In whom was Christ typified as prophet in the Old
Testament? How were the true prophets distinguished from the false? How did prophets and
priests differ as teachers? What was characteristic of the priesthood after the order of
Melchizedek? Were the sacrifices of Cain and Abel piacular? On what grounds do Jowett,
Maurice, Young, and Bushnell deny the vicarious and typico-prophetical character of the Mosaic
sacrifices? What is the difference between atonement, propitiation, reconciliation, and
redemption? What accounts for the widespread aversion to the objective character of the
atonement? What arguments are advanced to disprove the necessity of the atonement? Why is
penal substitution practically impossible among men? Does the universal offer of salvation
necessarily imply a universal atonement? What becomes of the doctrine of the atonement in
modern liberal theology? What two parakletoi have we according to Scripture, and how does
their work differ? What is the nature of the intercessory work of Christ? Are our intercessory
prayers like those of Christ? Is Christ ever called “King of the Jews”? Do Premillenarians deny
only the present spiritual kingship of Christ or also His Kingship over the universe?
LITERATURE:
Bavinck, Geref. Dogm. III, pp. 394-455, 538-550; Kuyper, Dict. Dogm., De Christo,
III, pp. 3-196; Vos, Geref. Dogm. III, pp. 93-197; Hodge, Syst. Theol. II, pp. 455-609; Shedd,
Dogm. Theol. II, pp. 353-489; Dabney, Syst. and Polemic Theol., pp. 483-553; Dorner, Syst. of
Chr. Doct. III, pp. 381-429; IV, pp. 1-154; Valentine, Chr. Theol. II, pp. 96-185; Pope, Chr. Theol.
II, pp. 196-316; Calvin, Institutes, Bk. II, chaps. XV-XVII: Watson, Institutes II, pp. 265-496;
Schmid, Doct. Theol. of the Ev. Luth. Church, pp. 344-382; Micklem, What Is the Faith?, pp. 188-
205; Brunner, The Mediator, pp. 399-590; Stevenson, The Offices of Christ; Milligan, The
Ascension and Heavenly Priesthood of our Lord; Meeter, The Heavenly High-Priesthood of
Christ; A. Cave, The Scriptural Doctrine of Sacrifice; Faber, The Origin of Expiatory Sacrifice;
Davison, The Origin and Intent of Primitive Sacrifice; Symington, Atonement and Intercession;
Stevens, The Christian Doctrine of Salvation; Franks, History of the Doctrine of the Work of