Mediator

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Six times in New Testament (Gal_3:19-20; Heb_8:6; Heb_9:15; Heb_12:24; also the verb, Heb_6:17, Greek "mediated," emesiteusen, "by an oath," "interposed as mediator between Himself and us with an oath"; Jesus is the embodiment of God's mediating oath: Psa_110:4). One coming between two parties to remove their differences. The "daysman" (Job_9:33) who "lays his hand upon both" the litigants, in token of his power to adjudicate between them; mokiach, from yakach, "to manifest or reprove"; there is no umpire to whose authoritative decision both God and I are equally amenable. We Christians know of such a Mediator on a level with both, the God-man Christ Jesus (1Ti_2:5). In Gal_3:20 the argument is, the law had angels and Moses (Deu_5:5) as its mediators; now "a mediator" in its essential idea (ho mesitees, the article is generic) must be of two parties, and cannot be "of one" only; "but God is one," not two.
As His own representative He gives the blessing directly, without mediator such as the law had, first by promise to Abraham, then to Christ by actual fulfillment. The conclusion understood is, therefore a mediator cannot pertain to God; the law, with its mediator, therefore cannot be God's normal way of dealing. He acts singly and directly; He would bring man into immediate communion, and not have man separated from Him by a mediator as Israel was by Moses and the legal priesthood (Exo_19:12-24; Heb_12:19-24).
It is no objection to this explanation that the gospel too has a Mediator, for Jesus is not a mediator separating the two parties as Moses did, but at once God having "in Him dwelling all the fullness of the Godhead," and man representing the universal manhood (1Co_8:6; 1Co_15:22; 1Co_15:28; 1Co_15:45; 1Co_15:47; 1Co_15:24; 2Co_5:19; Col_2:14); even this mediatorial office shall cease, when its purpose of reconciling all things to God shall have been accomplished, and God's ONENESS as "all in all" shall be manifested (Zec_14:9). In 1Ti_2:4-5, Paul proves that "God will have all men to be saved and (for that purpose) to come to the knowledge of the truth," because "there is one God" common to all (Isa_45:22; Act_17:26).
Rom_3:29, "there is one Mediator also between God and man (all mankind whom He mediates for potentially), the man (rather 'man' generically) Christ Jesus," at once appointed by God and sympathizing with the sinner, while untainted by and hating sin. Such a combination could only come from infinite wisdom and love (Hebrews 1; 2; Heb_4:15; Eph_1:8); a Mediator whose mediation could only be effected by His propitiatory sacrifice, as 1Ti_2:5-6 adds, "who gave Himself a vicarious ransom (antilutron) for all." Not only the Father gave Him (Joh_3:16), but He voluntarily gave Himself for us (Php_2:5-8; Joh_10:15; Joh_10:17-18). This is what imparts in the Father's eyes such a value to it (Psa_40:6-8; Heb_10:5). (See PROPITIATION; RANSOM; ATONEMENT; RECONCILIATION.)
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.


one who stands in a middle office or capacity between two differing parties, and has a power of transacting every thing between them, and of reconciling them to each other. Hence a mediator between God and man is one whose office properly is to mediate and transact affairs between them relating to the favour of almighty God, and the duty and happiness of man. No sooner had Adam transgressed the law of God in paradise, and become a sinful creature, than the Almighty was pleased in mercy to appoint a Mediator or Redeemer, who, in due time, should be born into the world, to make an atonement both for his transgression, and for all the sins of men. This is what is justly thought to be implied in the promise, that “the seed of the woman should bruise the serpent's head;” that is, that there should some time or other be born, of the posterity of Eve, a Redeemer, who, by making satisfaction for the sins of men, and reconciling them to the mercy of almighty God, should by that means bruise the head of that old serpent, the devil, who had beguiled our first parents into sin, and destroy his empire and dominion among men. Thus it became a necessary part of Adam's religion after the fall, as well as that of his posterity after him, to worship God through hope in this Mediator. To keep up the remembrance of it God was pleased, at this time, to appoint sacrifices of expiation or atonement for sin, to be observed through all succeeding generations, till the Redeemer himself should come, who was to make the true and only proper satisfaction and atonement.
The particular manner in which Christ interposed in the redemption of the world, or his office as Mediator between God and man, is thus represented to us in the Scripture. He is the light of the world, John 1; Joh_8:12; the revealer of the will of God in the most eminent sense. He is a propitiatory sacrifice, Rom_3:25; Rom_5:11; 1Co_5:7; Eph_5:2; 1Jn_2:2; Mat_26:28; Joh_1:29; Joh_1:36; and, as because of his peculiar offering, of a merit transcending all others, he is styled our High Priest. He was also described beforehand in the Old Testament, under the same character of a priest, and an expiatory victim, Isaiah 53; Dan_9:24; Psa_110:4. And whereas it is objected, that all this is merely by way of allusion to the sacrifices of the Mosaic law, the Apostle on the contrary affirms, that “the law was a shadow of good things to come, and not the very image of the things,” Heb_10:1; and that the “priests that offer gifts according to the law, serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for see, saith he, that thou make all things according to the pattern showed to thee in the mount,” Heb_8:4-5; that is, the Levitical priesthood was a shadow of the priesthood of Christ; in like manner as the tabernacle made by Moses was according to that showed him in the mount. The priesthood of Christ, and the tabernacle in the mount, were the originals; of the former of which, the Levitical priesthood was a type; and of the latter, the tabernacle made by Moses was a copy. The doctrine of this epistle, then, plainly is, that the legal sacrifices were allusions to the great atonement to be made by the blood of Christ; and not that it was an allusion to those. Nor can any thing be more express or determinate than the following passage: “It is not possible that the blood of bulls and of goats should take away sin. Wherefore when he [Christ] cometh into the world, he saith, Sacrifice and offering,” that is, of bulls and of goats, “thou wouldest not, but a body hast thou prepared me. Lo, I
come to do thy will, O God! By which will we are sanctified, through the offering of the body of Jesus Christ once for all,” Heb_10:4-5; Heb_10:7; Heb_10:9-10. And to add one passage more of the like kind: “Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time, without sin;” that is, without bearing sin, as he did at his first coming, by being an offering for it; without having our iniquities again laid upon him; without being any more a sin-offering:—”And unto them that look for him shall he appear the second time without sin unto salvation,” Heb_9:28. Nor do the inspired writers at all confine themselves to this manner of speaking concerning the satisfaction of Christ; but declare that there was an efficacy in what he did and suffered for us, additional to and beyond mere instruction and example. This they declare with great variety of expression: that “he suffered for sins, the just for the unjust,” 1Pe_3:18; that “he gave his life a ransom,” Mat_20:28; Mar_10:45 : 1Ti_2:6; that “we are bought with a price,” 2Pe_2:1; Rev_14:4; 1Co_6:20; that “he redeemed us with his blood,” “redeemed us from the curse of the law, being made a curse for us,” 1Pe_1:19; Rev_5:9; Gal_3:13; that “he is our advocate, intercessor, and propitiation,”
Heb_7:25; 1Jn_2:1-2; that “he was made perfect, through sufferings; and being thus made perfect, he became the author of salvation,” Heb_2:10; Heb_5:9; that “God was in Christ, reconciling the world to himself, not imputing their trespasses unto them,” 2Co_5:19; Rom_5:10; Eph_2:16; and that “through death he destroyed him that had the power of death,” Heb_2:14. Christ, then, having thus “humbled himself, and become obedient to death, even the death of the cross; God, also, hath highly exalted him, and given him a name which is above every name;” hath commanded us to pray in his name; constituted him man's advocate and intercessor; distributes his grace only through him, and in honour of his death; hath given all things into his hands; and hath committed all judgment unto him; “that at the name of Jesus every knee should bow,” and “that all men should honour the Son even as they honour the Father,” Php_2:8-10; Joh_3:35; Joh_5:22-23.
All the offices of Christ, therefore, arise out of his gracious appointment, and voluntary undertaking, to be “the Mediator between God and man;” between God offended, and man offending; and therefore under the penalty of God's violated law, which denounces death against every transgressor. He is the Prophet who came to teach us the extent and danger of our offences, and the means which God had appointed for their remission. He is “the great High Priest of our profession,” who, having “offered himself without spot to God,” has entered the holiest to make intercession for us, and to present our prayers and services to God, securing to them acceptance by virtue of his own merits. He is King, ruling over the whole earth, for the maintenance and establishment and enlargement of his church, and for the punishment of those who reject his authority; and he is the final Judge of the quick and the dead, to whom is given the power of distributing the rewards and penalties of eternity. See ATONEMENT and See JESUS CHRIST.
There is an essential connection between the mediation of our Lord and the covenant of grace. (See Covenant.) He is therefore called the Mediator of “a better covenant,” and of a “new covenant.” The word μεσιτης literally means “a person in the middle,” between two parties; and the fitness of there being a Mediator of the covenant of grace arises from this, that the nature of the covenant implies that the two parties were at variance. Those who hold the Socinian principles understand a mediator to mean nothing more than a messenger sent from God to give assurance of forgiveness to his offending creatures. Those who hold the doctrine of the atonement understand, that Jesus is called the Mediator of the new covenant, because he reconciles the two parties, by having appeased the wrath of God which man had deserved, and by subduing that enmity to God by which their hearts were alienated from him. It is plain that this is being a mediator in the strict and proper sense of the word; and there seems to be no reason for resting in a meaning less proper and emphatical. This sense of the term mediator coincides with the meaning of another phrase applied to him, Heb_7:22, where he is called κρειττονος διαθηκης εγγους. If he is a Mediator in the last sense, then he is also εγγους, the sponsor, the surety, of the covenant. He undertook, on the part of the supreme Lawgiver, that the sins of those who repent shall be forgiven; and he fulfilled this undertaking by offering, in their stead, a satisfaction to divine justice. He undertook, on their part, that they should keep the terms of the covenant; and he fulfils this undertaking by the influence of his Spirit upon their hearts.
If a mediator be essential to the covenant of grace, and if all who have been saved from the time of the first transgression were saved by that covenant, it follows that the Mediator of the new covenant acted in that character before he was manifested in the flesh. Hence the importance of that doctrine respecting the person of Christ; that all the communications which the Almighty condescended to hold with the human race were carried on from the beginning by this person; that it is he who spake to the patriarchs, who gave the law by Moses, and who is called in the Old Testament, “the angel of the covenant.” These views open to us the full importance of a doctrine which manifestly unites in one faith all who obtain deliverance from that condition; for, according to this doctrine, not only did the virtue of the blood which he shed as a priest extend to the ages past before his manifestation, but all the intimations of the new covenant established in his blood were given by him as the great Prophet, and the blessings of the covenant were applied in every age by the Spirit, which he, as the King of his people, sends forth. The Socinians, who consider Jesus as a mere man, having no existence till he was born of Mary, necessarily reject the doctrine now stated: and the church of Rome, although they admit the divinity of our Saviour, yet, by the system which they hold with regard to the mediation of Christ, agree with the Socinians in throwing out of the dispensations of the grace of God that beautiful and complete unity which arises from their having been conducted by one person. The church of Rome considers Christ as Mediator only in respect of his human nature. As that nature did not exist till he was born of Mary, they do not think it possible that he could exercise the office of Mediator under the Old Testament; and as they admit that a mediator is essential to the covenant of grace, they believe that those who lived under the Old Testament, not enjoying the benefit of his mediation, did not obtain complete remission of sins. They suppose, therefore, that persons in former times who believed in a Saviour that was to come, and who obtained justification with God by this faith, were detained after death in a place of the infernal regions, which received the name of limbus patrum; a kind of prison where they did not endure punishment, but remained without partaking of the joys of heaven, in earnest expectation of the coming of Christ: who, after suffering on the cross, descended to hell that he might set them free. This fanciful system has no other foundation than the slender support which it appears to receive from some obscure passages of Scripture that admit of another interpretation. But if Christ acted as the Mediator of the covenant of grace from the time of the first transgression, this system becomes wholly unnecessary; and we may believe, according to the general strain of Scripture, and what we account the analogy of faith, that all who “died in faith,” since the world began, entered immediately after death into that “heavenly country which they desired.”
Although the members of the church of Rome adopt the language of Scripture, in which Jesus is styled the Mediator of the new covenant, they differ from all Protestants in acknowledging other mediators; and the use which they make of the doctrine that Christ is Mediator only in his human nature is to justify their admitting those who had no other nature to share that office with him. Saints, martyrs, and especially the Virgin Mary, are called mediatores secundarii, because it is conceived that they hold this character under Christ, and that, by virtue of his mediation, the superfluity of their merits may be applied to procure acceptance with God for our imperfect services. Under this character, supplications and solemn addresses are presented to them; and the mediatores secundarii receive in the church of Rome, not only the honour due to eminent virtue, but a worship and homage which that church wishes to vindicate from the charge of idolatry, by calling it the same kind of inferior and secondary worship which is offered to the man Christ Jesus, who in his human nature acted as Mediator. In opposition to all this, we hold that Jesus Christ was qualified to act as Mediator by the union between his divine and his human nature; that his divine nature gave an infinite value to all that he did, rendering it effectual for the purpose of reconciling us to God, while the condescension by which he approached to man, in taking part of flesh and blood, fulfilled the gracious intention for which a Mediator was appointed; that the introducing any other mediator is unnecessary, derives no warrant from Scripture, and is derogatory to the honour of him who is there called the “one Mediator between God and men;” and that as the union of the divine to the human nature is the foundation of that worship which in Scripture is often paid to the Mediator of the new covenant, this worship does not afford the smallest countenance to the idolatry and will worship of those who ascribe divine honours to any mortal.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.


Human beings, because of sin, are cut off from God and unable to bring themselves back to God (Gen_3:22-24; Isa_59:2; Eph_2:3; Col_1:21; see SIN). Therefore, there needs to be a mediator who can stand between them and God, and somehow bring them back to him. The only person who can really do this is Jesus Christ. He alone was both human and divine, and, being sinless, bore sin’s penalty on behalf of the guilty. Through him repentant sinners can be brought back to God and enjoy the fellowship with God that he desires for them (2Ti_2:5-6; 1Pe_3:18; see RECONCILIATION; REDEMPTION).
The work of Jesus through his life, death and resurrection is therefore the basis on which God deals with human sin and brings repentant sinners back to himself. This applies even to believers who lived in Old Testament times. Such people may not have known about Jesus’ death, but the eternal God did (Rev_13:8).
Through the nation Israel God taught the principles of his salvation. He chose Israel to be his people and gave them an order of priests and sacrifices as a means of approaching him (Exo_19:5-6; Lev_4:27-30; Num_3:10; see COVENANT; PRIEST; SACRIFICE). In making the covenant with Israel, God used Moses as the mediator (Exo_24:3-8; Act_7:38; Gal_3:19-20). The people, in their approach to God, used the priests as mediators (Lev_5:17-18; Lev_16:15-17; Heb_5:1).
With the coming of Jesus Christ, the covenant with Israel had fulfilled its purpose. God has now established a new and eternal covenant, Jesus Christ being the mediator (Heb_8:6; Heb_9:15; Heb_12:24). He is also the priest through whom people approach God (Joh_14:7; Heb_4:14-16; Heb_9:24; Heb_13:15; 1Pe_2:5). The basis on which this new covenant operates is Christ’s sacrificial death (Col_1:21-22; 1Ti_2:5-6; Heb_9:11-15).
Yet the earthly life of Christ is also important. Because of his experiences as one who has lived in the world of ordinary people, he understands the problems of believers. As a result he can plead sympathetically with God on their behalf, as well as bring God’s help to them (Heb_2:17-18; Heb_4:15; Heb_7:25). (For further details see PRIEST, sub-heading ‘The high priesthood of Jesus’.)
Bridgeway Bible Dictionary by Don Fleming
PRINTER 1990.


1. 'Mediator' is a word peculiar to the Scriptures, and is used, in an accommodated sense, by many of the ancient Fathers, to denote one who intervenes between two dispensations. Hence it is applied to John the Baptist, because he came, as it were, between the Mosaic and Christian dispensations.
2. Again, it signifies, in its more proper sense, an internuncius, or ambassador, one who stands as the channel of communication between two contracting parties. Some commentators think that the Apostle Paul, in Gal_3:19, calls Moses mediator, because he conveyed the expression of God's will to the people, and reported to God their wants, wishes, and determinations. Many ancient and modern divines, however, are of opinion that Christ Himself, and not Moses, is here meant by the inspired Apostle, and this view would seem to be confirmed by comparing Deu_33:2 with Act_7:38-52.
3. Christ is called Mediator by virtue of the reconciliation He has effected between a justly offended God and His rebellious creature man. In this sense of the term Moses was, on many occasions, an eminent type of Christ. The latter, however, was not Mediator, merely by reason of his coming between God and His creatures, as certain heretics would affirm; but because he appeased His wrath, and made reconciliation for iniquity.




The Popular Cyclopedia of Biblical Literature
by John Kitto.


Mediator
a person who intervenes between two parties at variance, in order to reconcile them. The term does not occur in the Old Test., but the idea is contained in that' remarkable passage (Job_9:33) which is rendered in the AuthVers. “Neither is there any daysman betwixt us, that might lay his hand upon' us both.” The Hebrew words are, לאֹ יֵשׁאּבֵּינֵינוּ מוֹכַיחִ יָשֵׁת יָדוֹ עִלאּשְׁנֵינוּ; literally, “ There is not between us a reprover he shall place his hand upon us both.” This the Sept. translates, or rather paraphrases, εἴθε ἡν ὁ μεσίτης ἡμῶν, καὶ ἐλέγχων, καὶ διακούων ἀναμέσον ἀμφοτέρων. SEE DAYSMAN. In the New Test. it is the invariable rendering of μεσίτης, a word which is rather rare in classical Greek- Polybius and Lucian being, it would appear, nearly the only classical authors who employ it (see Robinson, N.T. Lex. s.v.). Its meaning, however, is not difficult to determine. This seems evidently to be, qui medio inter duo stat — he who takes a middle position between two parties, and principally with the view of removing their differences. Thus Suidas paraphrases the word by μεσέγγος. and also by ἐγγυητής, μέσος δύο μερῶν. In the Sept. the word appears to occur only once, namely, in the above passage of Job.
1. It is used, in an accommodated sense, by many of the ancient fathers, to denote one who intervenes between two dispensations. Hence it is applied by them to John the Baptist, because he came, as it were, between the Mosaic and Christian dispensations. Thus Greg. Nazianzen (Orat. xxxix, p. 633) calls him ὁ παλαιᾶς καὶ νέας μεσίτης. Theophylact, commenting on Matthew iii, gives him the same denomination.
2. Again, it signifies, in its more proper sense, an internuncius, or ambassador, one who stands as the channel of communication between two contracting parties. Thus most commentators think that the apostle Paul, in Gal_3:19, calls Moses mediator, because he conveyed the expression of God's will to the people, and reported to God their wants, wishes, and determinations. In reference to this passage of Scripture, Basil (De -Spiritu Sancto, cap. xiv), says, “Mosen figuram representasse quando inter Deum et populum intermedius extiterit.” Many ancient and modern divines, however, are of opinion that Christ himself, and not Moses, is here meant by the apostle, and this view would seem to be confirmed by comparing Deu_33:2 with Act_7:38-52. Christ it was who, surrounded by angelic spirits, communicated with Moses on Mount Sinai. On this point, the words of the learned and pious Chrysostom, on Galatians 3, are very express: “Here,” says he, “ Paul calls Christ Mediator, declaring thereby that he existed before the law, and that by' him the law was revealed.” This application of the passage will be the more evident if we consider the scope of the apostle's argument, which evidently is to point out the dignity of the law. How could he present a clearer demonstration of this than by showing that it was the second person of the ever blessed Trinity who stood forth on the mount to communicate between God the Father and his creature man! Moreover, to contradistinguish Christ's mediation from that of Moses, the former is emphatically styled μεσίτης κρείττονος διαθήκης (Heb_8:6). This, however, implies that Moses was the mediator of the former covenant, and Eadie, in his Commentary on Galatians (ad loc.), shows at length that this is the meaning of the passage, in opposition to all other views. Moses is likewise often styled סִרְסוּר, or mediator, in the rabbinical writings (see Schottgen and Wetstein, ad loc.). But bethis as it may, far more emphatically and officially
3. CHRIST is called Mediator (1Ti_2:5; Heb_8:6; Heb_9:15; Heb_12:24) by virtue of the reconciliation he has effected between a justly- offended God and his rebellious creature man (see Grotius, De Satifactione Christi, cap. viii). In this sense of the term Moses was, on many occasions, an eminent type of Christ. The latter, however, was not. Mediator merely by reason of his coming between God and his creatures, as certain heretics would affirm (see Cyril. Alex. Dial, I de Sancta Trinitate, p. 410), but because he appeased his wrath, and made reconciliation for iniquity. “Christ is the Mediator,” observes Theophylact, commenting on Galatians 3, “of two, be of God and man. He exercises this office between both by making peace, and putting a stop to that spiritual war which man wages against God. To accomplish this he assumed our nature, joining in a marvellous, manner the human, by reason of sin unfriendly, to the divine nature.” “Hence,” he adds, “he made reconciliation.” OEcumenius expresses similar sentiments on the same passage of Scripture. Again, Cyril, in his work before quoted, remarks: “He is esteemed Mediator because the divine and human nature being disjointed by sin, he has shown them united in his own person; and in this manner he reunites us to God the Father.” If, in addition to the above general remarks, confirmed by many of the most ancient and orthodox fathers of the Church, we consider the three great offices which holy Scripture assigns to Christ as Saviour of the world, viz. those of prophet, priest, and king, a further and more ample illustration will be afforded of his Mediatorship.
(1.) One of the first and most palpable predictions which we have of the prophetic character of Christ is that of Moses (Deu_18:15): “The Lord thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken.” That this refers to Christ we are assured by the inspired apostle Peter (Act_3:22). Again, in Isa_61:1; Isa_61:3, Christ's consecration to the prophetic office, together with its sacred and gracious functions, is emphatically set forth (see Luk_4:16-21, where Christ applies this passage to himself). In order, then, to sustain this part of his mediatorial office, and thus work out the redemption of the world, we may see the necessity there was that Messiah should be both God and man. It belongs to a prophet to expound the law, declare the will of God, and foretell things to come: all this was done, and that in a singular and eminent manner, by Christ, our prophet (Mat_5:21, etc.; Joh_1:8). All light comes from this prophet. The apostle shows that all ministers are but stars which shine by a borrowed light (2Co_3:6-7). All the prophets of the Old, and all the prophets and teachers of the New Testament, lighted their tapers at this torch (Luk_21:15). It was Christ who preached by Noah (1Pe_3:19), taught the Israelites in the wilderness (Act_7:37),and still teaches by his ministers (Eph_4:11-12). On this subject bishop Butler (Analogy, part ii, ch. v) says: He was, by way of eminence, the prophet, the prophet that should come into the world' (Joh_6:14) to declare the divine will. He published anew the law of nature, which men had corrupted, and the very knowledge of which, to some degree, was lost among them. He taught mankind. taught us authoritatively, to live soberly, righteously, and godly in this present world, in expectation of the future judgment of God. He confirmed the truth of this moral system of nature, and gave us additional evidence of it, the evidence of testimony. He distinctly revealed the manner in which God would be worshipped, the efficacy of repentance, and the rewards and punishments of a future life. Thus he was a prophet in a sense in which no other ever was.” Hence the force of the term ὁ λόγος, by Which John designates Christ. SEE PROPHET.
But, on the other hand, had the second person of the Trinity come to us in all the majesty of his divine nature, we could not have approached him. as our instructor. The Israelites, terrified at the exhibitions of Deity, cried out that the Lord might not so treat with them again ; it was then that he, in gracious condescension to their feelings, promised to communicate with them in future through a prophet like unto Moses. The son of God, in assuming the form of an humble man, became accessible to all. This condescension, moreover, enabled him to sympathize with his clients in all their trials (Heb_2:17-18; Heb_4:14-15). Thus we perceive the connection of Christ's prophetic office-he being both God and man-with the salvation of man. On this subject Chrysostom (Homil. 134, tom. v, p. 860) remarks: “A mediator, unless he has a union and communion with the parties for whom he mediates, possesses not the essential qualities of a mediator. When Christ, therefore, became mediator between God and man (1 Timothy 2, etc.), it was indispensable that he should be both God and man.” Macarius, also (Homil. 6:97), on this question more pointedly observes: “The Lord came and took his body from the virgin; for if he had appeared among, us in his naked divinity, who could bear the sight? But he spoke as man to us men.”
Again, the Redeemer was not only to propound, explain, and enforce God's law, but it was needful that he. should give a practical proof of obedience to it in his own person (comp. Rom_5:19). Now, if he had not been man, he could not have been subject to the law; hence it is said, Gal_4:4, “‘When the fulness of the time was come, God sent forth his son, made of a woman, made under the law.;” and if he had not been God, he could not, by keeping the law, have merited forgiveness for us, for he had done but what was required of him. ‘It was the fact of his being very God and very man which constituted the merit of Christ's obedience.
(2.) Moreover, in working out the mighty scheme of redemption the mediator must assume the office of priest. To this office he was solemnly appointed by God (Psa_110:4; Heb_5:10), being qualified for it by his incarnation (Heb_10:6-7), and he accomplished all the ends thereof by his sacrificial death (Heb_9:11-12); as in sustaining his prophetic character, so in this, his Deity and humanity will be seen. According to the exhibition of type and declaration of prophecy, the mediator must die, and thus rescue us sinners from death by destroying him who had the power of death. “But we see Jesus,” says the apostle (Heb_2:9), “who was made a little lower than the angels for the suffering of death, crowned with glory and honor, that he by the grace of God should taste death for every man. Forasmuch, then, as the children are partakers of flesh and blood, he also himself likewise took part of the same, that through death he might destroy him who had the power of death, that is, the devil.” On the other hand, had he not been God he could not have raised himself from the dead. “I lay down my life (saith he, Joh_10:17-18), and take it up again.” He had not had a life to lay down if he had not been man, for the Godhead could not die; and if he had not been God, he could not have acquired merit by laying it down: it must be his own, and not in the power of another. else his voluntarily surrendering himself unto death-as he did on the charge. that he, being only man, made himself equal with God-was an act of suicide, and consequently an act of blasphemy against God! It was, then, the mysterious union of both natures in the one person of Christ which constituted the essential glory of his vicarious obedience and death.
Nor are the two natures of Christ more apparent in his death than they are in the intercession which he ever liveth to make in behalf of all who come unto God by him (Heb_7:25). The author of the Epistle to the Hebrews teaches us (chaps. 7, 9) that the high-priest under the Levitical dispensation typified Christ in his intercessory character: as the high-priest entered alone within the holiest place of the tabernacle once a year with the blood of the sacrifice in his hands, and the names of the twelve tribes upon his heart, so Christ, having offered. up himself as a lamb without spot unto God, has gone into glory bearing on his heart the names of his redeemed. We may then ask with the apostle (Rom_8:33), “Who shall lay anything to the charge of God's elect? It is God that justifieth, who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.” In this part of his mediatorial work God's incommunicable attributes of omniscience, omnipresence, and onnipotence are seen. He must therefore have been God, and on the ground of his being able from personal experience to sympathize with the suffering members of his mystical body, he must have been man; being perfect God and perfect man, he is then a perfect intercessor.
(3.) We come, lastly, to notice Christ's mediatorial character as king. The limits of this article will not admit of our even alluding to the varied and multiplied passages of Scripture which delineate Christ as “Head over all things to the Church” (see Psa_2:6; Psalms 70; Isa_32:1 : Dan_9:25; Col_1:17-18, etc.). Suffice it here to say that Christ could not, without the concurrence of his divine nature, gather and govern the Church, protect and defend it against all assailants open and secret, and impart to it his Holy Spirit, to enlighten and renew the minds and hearts of men and subdue Satan—-all these are acts of his kingly office.
Such, then, is the work of Christ's mediatorship salvation revealed by him as prophet, procured by him as priest, and applied by him as king-the work of the whole person wherein both natures are engaged. Hence it is that some of the ancients speaking of it, designate it θεανδρίκη ἐνεργεία, “a divine-human operation” (see Dionys. Areopag. Epist. IV ad Caiam Damascenum, iii 19). Thus Jesus Christ is the mediator between an offended God and sinful man (1Ti_2:5). Both Jews and Gentiles have a notion of a mediator: the Jews call the Messiah אמצעא,the Mediator, or Middle One. The Persians call their god Mithras μεσίτης, a mediator; and the daemons, with the heathens, seem to be, according to them, mediators between the superior gods and men. Indeed, the whole religion of paganism was a system of mediation and intercession. The idea, therefore, of salvation by a mediator is not so novel or restricted as some imagine; and the Scriptures of truth inform us that it is only by this way human beings can arrive to eternal felicity (Act_4:12; Joh_14:6). Man, in his state of innocence, was in friendship with God; but, by sinning against him, he exposed himself to his just displeasure; his powers became enfeebled, and his heart filled with enmity against him (Rom_8:6); he was driven out of his paradisaical Eden, and was totally incapable of returning to God, and making satisfaction to his justice. Jesus Christ, therefore, was the appointed mediator to bring about reconciliation (Gen_3:12. Col_1:21); and in the fulness of time he came into this world, obeyed the law, satisfied justice, and brought his people into a state of grace and favor; yea, into a more exalted state of friendship with God than was lost by the fall (Eph_2:18).
We have seen above some of the reasons why in order to accomplish this work it was necessary that the Mediator should be God and man in one person. We may specify, the following in addition.
(a) It was necessary that he should be man:
1. That he might be related to those to whom he was to be a mediator and redeemer (Php_2:8; Heb_2:11-17).
2. That sin might be atoned for, and satisfaction made in the same nature which had sinned (Rom_5:17-21; Rom_8:3).
3. It was meet that the mediator should be man, that he might be capable of suffering death; for, as God, he could not die, and without shedding of blood there was no remission (Heb_2:10; Heb_2:15; Heb_8:3-6; Heb_9:15-28; 1Pe_3:18).
4. It was necessary that he should be a-holy and righteous man, free from all sin, that he might offer himself without spot to God (Heb_7:26; Heb_9:14; 1Pe_2:22.)
(b) But it was not enough that the mediator should be truly man, and an innocent person; he must be more than a man; it was requisite that he should be really God.
1. No mere man could have entered into a covenant with God to mediate between him and sinful men (Rom_9:5; Heb_1:8; 1Ti_3:16; Tit_2:13).
2. He must be God, to give virtue and value to his obedience and sufferings (Joh_20:28; Act_20:28; 2Pe_2:1; Php_2:5-11).
3. The Mediator being thus God and man, we are encouraged to hope in him. In the person of Jesus Christ the object of trust is brought nearer to ourselves. If he were God and not man, we should approach him with fear and dread; and if he were man and not God, we should be guilty of idolatry to worship and trust in him at all (Jer_17:5). The plan of salvation by such a Mediator is therefore the most suitable to human beings; for here “Mercy and truth are met together, righteousness and peace have kissed each other” (Psa_85:10).
The properties of Christ as Mediator are these:
1. He is the only Mediator (1Ti_2:4). Praying, therefore, to saints and angels is an error of the Church of Rome, and has no countenance from Scripture.
2. Christ is a Mediator of men only, not of angels; good angels need not any; and as for evil angels, none is provided nor admitted.
3. He is the Mediator both for Jews and Gentiles (Eph_2:18; 1Jn_2:2).
4. He is the Mediator both for Old and New Testament saints.
5. He is a suitable, constant, willing, and prevalent Mediator; his mediation always succeeds, and is infallible.
For a more ample view of this important subject, see Flavel. Panstratia of Shamier, vol. iii (Geneva, folio), 7:1, in which the views of the Romish Church are ably controverted. See also Brinsley (John), Christ's Mediation (Lond. 1657, 8vo); Gill's Body of Divinity, 1:336; Witsii (Econ. Faed. lib. ii, c. 4; Fuller's Gospel its own Witness, ch. iv, p. 2; Hurrion's Christ Crucified, p. 103, etc.; Owen, On the Person of Christ; Goodwin's Works, b. iii; M'Laughlan, Christ's Mediatorship (Edinb. 1853); Kitto, Bibl. Cyclop. s.v.; Buck, Theol. Dict. s.v.; Amer. Presb. Revelation 1863, p. 419. SEE ATONEMENT.

CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.





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