The Westminster Shorter Catechism
Q26. How doth Christ execute the office of a king?
A.
Christ executeth the office
of a king, in subduing
us to Himself,[1] in ruling[2]
and defending
us,[3] and in restraining and conquering
all His and our enemies.[4]
[1]
Acts 15:14–16; [2] Isaiah 33:22; [3] Isaiah 32:1–2;
[4] 1 Corinthians 15:25; Psalm 110 throughout.
A king is the ruler of a kingdom. Christ is such a king. His kingship was early prophesied in the OT, when Jacob blessed Judah by saying: “The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be” (Gen 49:10). Shiloh refers to the one to whom tribute belongs, i.e., an ultimate king. This prophesy was made a little more specific by Nathan the prophet in his delivery of God’s promise to David: “And when thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom. He shall build an house for my name, and I will stablish the throne of his kingdom for ever” (2 Sam 7:12–13). Although this prophecy appears to refer directly to Solomon (cf. 1 Chr 28:6), it actually refers to him only as a type of Christ, for the New Testament tells us it refers to Christ (Heb 1:5b). Moreover, the fact that the kingdom will be forever suggests to us a King who will be eternal (cf. Isa 55:3; Acts 13:34). Thus David, under inspiration of the Holy Spirit, recognised that this King is his Lord: “The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. The LORD shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies” (Ps 110:1–2).
Under the ministry of the writing prophets the prophecy of the coming king
became more and more distinct. For example, Jeremiah calls Him “a righteous
Branch” and “The LORD OUR RIGHTEOUSNESS” (Jer 23:5–6; cf. Acts 13:23).
Isaiah is even more specific. He not only calls Him the Branch and root of Jesse (Isa
11:1ff, 10; cf. Rom 15:12); but makes it clear that He is God, and to dwell
among man, He would be born of a virgin: “For unto us a child is born, unto us
a son is given: and the government shall be upon his shoulder: and his name
shall be called Wonderful, Counsellor, The mighty God, The everlasting Father,
The Prince of Peace. Of the increase of his government and peace there shall be
no end, upon the throne of David, and upon his kingdom, to order it, and to
establish it with judgment and with justice from henceforth even for ever” (Isa
9:6–7; cf. Isa 7:14).
Under the NT, the kingship of Christ is unveiled completely and proclaimed
openly. It becomes clear that His Kingdom is not an earthly, political one, but
one in which His subjects are the elect or redeemed people of God (Mt 5:5–10;
6:33; 13:38; Lk 17:20; Jn 1:49; 3:3; 1 Cor 15:50; etc.). This does not mean
that Christ is not rightly the king of His and their enemies. He is (Ps 110:2),
but His absolute dominion is not presently evident, and will one day become
manifest (1 Cor 15:25; Phil 2:9–11; Rev 11:15; etc.).
In the meantime, Christ executes His kingship in three ways. Firstly, He
subdues us to Himself by making us willing to obey Him (Col 1:21; Ps 110:3;
Acts 15:14–16). This, He does so by effectually calling us by His Word and
Spirit and then working in our heart a disposition to yield to Him the
obedience He requires (Phil 2:13; Eph 3:16–19; 2 Cor 3:3). Secondly, He rules
and defends us by giving us laws to guide and protect us (Isa 33:22; 32:1–2);
and then to implement these laws. He appoints
officers in the Church not only to proclaim the law but to exercise Church
discipline where necessary (Mt 16:19). Thirdly, He currently restrains and
finally puts down all who oppose us and Him, including Satan and the world (1
Cor 15:25; Ps 110).