Answer. Because he is ordained of God the Father, and anointed with the Holy Ghost, to be our chief Prophet and teacher; who has fully revealed to us the secret counsel and will of God concerning our redemption, and to be our only High Priest, who, by the one sacrifice of his body, has redeemed us, and makes continual intercession with the Father for us; and also to be our Eternal King, who governs us by his word and Spirit, and who defends and preserves us in the enjoyment of that salvation he has purchased for us.
Exposition
Jesus is the proper name of the mediator; Christ is, as it were, an additional appellation; for he is Jesus in such a manner that he is also the Christ, the promised Saviour and Messiah. Both titles designate his office, yet not with the same clearness; for whilst the name Jesus denotes the office of the mediator in a general way, that of Christ expresses it more fully and distinctly; for the name Christ expresses the three parts of his office, viz: prophetical, sacerdotal, and regal. The name Christ signifies the anointed. Therefore, he is Jesus the Saviour, in such a manner that he is Christ, or the anointed, having the office of one that is anointed, which consists of three parts, as has just been remarked. The reason why these three things are comprehended in the name of Christ, is, because prophets, priests and kings were anciently anointed, by which was signified both an ordination to the office, and also a conferring of those gifts which were necessary for the proper discharge of the duties thereby imposed. Therefore, we thus conclude: He who is to be a prophet, priest, and king, and is called the anointed, he is so called on account of these three offices. Christ was to be a prophet, priest and king, and is called the anointed. Therefore, he is called the anointed, or Christ, on account of these three, so that these parts of the office of the mediator are expressed in the one title of the Messiah, the Christ, the Anointed. In discussing this question of the Catechism, we must enquire:
I. What is meant by the anointing of Christ, seeing the Scriptures no where speak of his being anointed?
II. What is the prophetical office of Christ?
III. What is the priestly office of Christ?
IV. What is the regal office of Christ?
I. What Is the Unction, or Anointing of Christ?
Anointing was a ceremony by which prophets, priests and kings were confirmed in their office by being anointed either with common, or with a particular kind of oil. This anointing signified, 1. An ordination, or calling to the office for which they were thus set apart. 2. It signified the promise and bestowment of the gifts necessary for the purpose of sustaining those upon whom the burden of either of these offices was imposed. There was also an analogy between the sign, or the external anointing, and the thing signified thereby: because as oil strengthens, invigorates, renovates, and makes firm the dry and feeble members of the body, and renders them active and fit for the discharge of their office; so the Holy Spirit enlivens and renews our nature, unfit of itself for the accomplishment of any thing that is good, and furnishes it with strength and power to do that which is agreeable to God, and to discharge properly the duties imposed upon us in the relations in which we are called to serve him.
Moreover, those who were anointed under the Old Testament were types of Christ, so that it may be said that their anointing was only a shadow, and so imperfect. But the anointing of Christ was perfect. For “in him dwelleth all the fullness of the Godhead bodily.” (Col. 2:9.) He alone received all the gifts of the Spirit in the highest number and degree. Another point of difference is seen in this, that none of those who were anointed under the Old Testament received all the gifts—some received more, others less; but no one received all, neither did all receive them in the same degree. Christ, however, had all these gifts in the fullest and highest sense. Therefore, although this anointing was proper to those of the Old Testament, as well as to Christ, yet it was real and perfect in no one excepting Christ.
Obj. But we no where read of the anointing of Christ in the holy Scriptures. Ans. It is true, indeed, that it is no where said that Christ was anointed ceremoniously; but he was anointed really and spiritually, that is, he received the thing signified thereby, which was the Holy Ghost. “Therefore God, thy God hath anointed thee with the oil of gladness above thy fellows.” “The Spirit of the Lord is upon me, because the Lord hath anointed me.” (Ps. 45:7. Heb. 1:9. Is. 61:1.) The anointing of Christ is, therefore, spoken of both in the Old and New Testament. It behooved Christ to be, not a typical prophet, priest and king, but that one which was signified and true, of whom all the others were but shadows. Hence it behooved him to be anointed, not typically, but really; for it was necessary that there should be an analogy between the office and the anointing, and, as a matter of consequence, it became necessary that his anointing should not be sacramental, but spiritual; not typical, but real.