Difference between revisions of "Mediator"

<p> 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. </p> <p> 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; John 8:12; the revealer of the will of God in the most eminent sense. He is a propitiatory sacrifice, Romans 3:25; Romans 5:11; 1 Corinthians 5:7; Ephesians 5:2; 1 John 2:2; Matthew 26:28; John 1:29; John 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; Daniel 9:24; Psalms 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," Hebrews 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," Hebrews 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 </p> <p> 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," Hebrews 10:4-5; Hebrews 10:7; Hebrews 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," Hebrews 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," 1 Peter 3:18; that "he gave his life a ransom," Matthew 20:28; Mark 10:45 : 1 Timothy 2:6; that "we are bought with a price," 2 Peter 2:1; Revelation 14:4; 1 Corinthians 6:20; that "he redeemed us with his blood," "redeemed us from the curse of the law, being made a curse for us," 1 Peter 1:19; Revelation 5:9; Galatians 3:13; that "he is our advocate, intercessor, and propitiation," </p> <p> Hebrews 7:25; 1 John 2:1-2; that "he was made perfect, through sufferings; and being thus made perfect, he became the author of salvation," Hebrews 2:10; Hebrews 5:9; that "God was in Christ, reconciling the world to himself, not imputing their trespasses unto them," 2 Corinthians 5:19; Romans 5:10; Ephesians 2:16; and that "through death he destroyed him that had the power of death," Hebrews 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; John 3:35; John 5:22-23 . </p> <p> 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 <em> [[Prophet]] </em> 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 <em> High [[Priest]] </em> 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 <em> King, </em> 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 <em> [[Judge]] </em> 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 . </p> <p> 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 <em> mediator </em> coincides with the meaning of another phrase applied to him, Hebrews 7:22 , where he is called κρειττονος διαθηκης εγγους . If he is a Mediator in the last sense, then he is also εγγους , the <em> sponsor, </em> the <em> surety, </em> 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. </p> <p> 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 <em> limbus patrum; </em> 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." </p> <p> 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 <em> mediatores secundarii, </em> 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 <em> mediatores secundarii </em> 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. </p>

<p> The very name of [[Mediator]] is precious. What, but for the Lord [[Jesus]] [[Christ]] becoming our Mediator, must have been the hopeless state of man to all eternity! [[Though]] under the article of Christ, (to which I refer the reader) so much hath been said concerning the person of Christ as [[God]] and man, and God-man united, the only possible suited Mediator for poor sinners, yet methinks the very name, at every renewed mention of it, calls up a thousand new endearments to prompt the heart to dwell upon it with unceasing rapture and delight. The apostle [[Paul]] felt this so forcibly, that whenever he speaks of his adorable Lord and master under this most precious character, he lays such an emphasis on his person as Mediator as serves to shew the high sense and feeling Paul had of the blessedness of looking up to the Lord Jesus in this point of view. [[Thus]] for example, in his [[Epistle]] to the Ephesians, the first chapter, and the tenth verse, where speaking, of the design of JEHOVAH in redemption, to bring and centre all things in Christ, and finally to make him the glorious end of creation, he saith, that "in the dispensation of the fulness of time, he might gather together in one all things in Christ, both which are in heaven, and which are in earth, even in him."Observe the strength of the expression with which the apostle closeth the account—even in him I so again, in his Epistle to the Colossians, (Colossians 1:20, the apostle, speaking of Christ "having made peace by the blood of his cross," makes the same emphasis on the person of Christ. "By him (saith Paul) to reconcile all things unto himself; by him, I say," (saith the apostle) repeating the lovely name as if, and which was truly the case, he found a double blessedness in it—"by him, I say; whether they be things in earth, or things in heaven." </p> <p> And every one those heart is convinced of sin, and of the total inability in himself ever to come to God in any thing of his own, or by any way of acceptance in himself, how will he hail the Lord Jesus Christ in this most blessed and lovely and endearing of all characters, the only "Mediator between God and man, the man Christ Jesus!" If the reader be of the number of truly convinced sinners, the peculiar fitness of Christ, as God and man in one person, for this office, will strike him with full conviction. He must be qualified for the office, who, as God, is one with the Father, and as man, is one with us; and indeed so qualified as no other could be. The partaking of both natures gives this completeness of qualification; so that would I have my cause, (and a cause so infinitely important as that the happiness of eternity hangs upon the issue) would I have my cause in one that is able? here it is in the hands of Jesus; for he is God, mighty to save. And would I have it in the hands of one that is near to me? here also it is, for it is in the hands of Jesus, who is "bone of my bone, and flesh of my flesh;" one who can have"compassion on the ignorant, and on them that are out of the way; seeing that he himself (in the days of his flesh) was compassed with all our sinless infirmities." How blessedly the apostle follows up this Scriptural account of our Jesus! "Wherefore, saith the apostle, in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful High [[Priest]] in things pertaining to God, to make reconciliation for the sins of the people; for in that he himself hath suffered being tempted, he is able to succour them that are tempted." (Hebrews 2:17-18) </p> <p> And if it will not be thought swelling this account too largely, I would beg to add, that over and above all our view and approbation of the Lord Jesus under this most precious and blessed of all offices, our God and Father's approbation of his dear Son, as such, tends to bring the Lord Jesus home still more if possible to our warmest affection. In the suitability of the Lord Jesus, and his personal fitness in this high character, (as such none but himself could ever be found) there is something so truly interesting when beheld as JEHOVAH'S appointment, as cannot fail to endear all the persons of the GODHEAD to the Lord's people. We discover hereby not only the wisdom of JEHOVAH in the choice, but the love of his heart in it also. The recovery of our nature from the fall, is the plan of infinite wisdom; and therefore he that accomplisheth this merciful purpose, shall be every way suited for it. But beside the wisdom displayed in the fitness of Christ, the love manifested in such an one as Christ performing it is most blessed: all the way along the heart of God the Father is seen in it. The Mediator to approach JEHOVAH, is his Elect, in whom his soul delighteth; in whom he beholds such unparalleled glory and beauty and loveliness, that the very heart of JEHOVAH is in all, and with all, Christ undertakes and is engaged in. There is something in this view of the mind of the Father, and the Son, and of the [[Holy]] Ghost, all taking part and becoming interested in the acts of the Mediator, that tends to make that office to his people yet more blessed, and readers him who is the person engaged in it, infinitely more endeared and endearing in every performance of it. [[Let]] the reader only turn to Isaiah 42:1 and a few of the following verses, and then judge for himself of JEHOVAH'S great delight in beholding Christ in the character of Mediator. First he speaks of him, and calls upon the church to behold him: "Behold my servant whom I uphold, mine elect in whom my soul delighteth: I have put my [[Spirit]] upon him; he shall bring forth judgment to the Gentiles; he shall not cry, nor lift up, nor cause his voice to be heard in the street. A bruised reed shall he not break, and the smoaking flax shall he not quench: he shall bring forth judgment unto truth; he shall not fail nor be discouraged till he have set judgment in the earth, and the isles shall wait for his law." He next speaks to him, and introduceth his address in the loftiest language of his Almightiness. "Thus saith God the Lord, he that created the heavens and stretched them out, he that spread forth the earth, and that which cometh out of it, he that giveth bread unto the people upon it, and spirit to them that walk therein, I the Lord have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant to the people, for a light to the Gentiles, to open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house." And then, as if to put to silence the ignorance of foolish men, who allow Jesus Christ to be the Mediator, but deny him that GODHEAD by which alone the Lord Christ could be competent to this high office of Mediator, be adds "I am the Lord, that is my name, and my glory will I not give to another, neither my praise to graven images:" hereby plainly proving, that as this office of Mediator is carried on and exercised to the glory of JEHOVAH, so none but one in JEHOVAH could be competent to perform it. It would have been to have given the glory to another, if the Lord Jesus had not been one with the Father, ever all, God blessed for ever. Moreover, the glory of opening blind eyes, and the like, would have been unsuitable to any creature; and as JEHOVAH, in the very opening of his address to Christ, claims this as his distinguishing prerogative, would he mean to claim the crown of creation and yet put the crown of redemption on the head of a mere creature? [[Would]] not this have been to have given his glory to another? Oh, how plain, how very plain it is, that in the call and appointment of the Lord Jesus to this blessed office of Mediator, it is God's dear Son, in nature and essence one with the Father, and in office the God-man, Glory-man, Christ Jesus! Oh! that modern infidels, calling themselves Christians, but in name only so, and not in reality, would seriously lay this at heart. "Kiss the [[Son]] lest he be angry, and ye perish from the way, when his wrath is kindled but a little: blessed are all they that put their trust in him." (Psalms 2:12) </p>

<p> A person that intervenes between two parties at variance, in order to reconcile them. [[Thus]] [[Jesus]] [[Christ]] is the [[Mediator]] between an offended [[God]] and sinful man, 1 Timothy 2:5 . Both [[Jews]] and [[Gentiles]] have a notion of a Mediator: the Jews call the [[Messiah]] the Mediator or [[Middle]] One. The [[Persians]] call their god Mithras, 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, Acts 4:12 . John 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, Romans 8:6 : he was driven out of his paradisaical Eden, and totally incapable of returning to God, and making satisfaction to his justice. Jesus Christ, therefore, was the appointed Mediator to bring about reconciliation, [[Genesis]] 3:12 . Colossians 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 favour; yea, into a more exalted state of friendship with God than was lost by the fall, Ephesians 2:18 . Now, in order to the accomplishing of this work, it was necessary that the Mediator should be God and man in one person. </p> <p> It was necessary that he should be man: </p> <p> 1. That he might be related to those he was a Mediator and [[Redeemer]] of. </p> <p> 2. That sin might be satisfied for, and reconciliation be made for it, in the same nature which sinned. </p> <p> 3. It was proper that the Mediator should be capable of obeying the law broken by the sin of man, as a divine person could not be subject to the law, and yield obedience to it, Galatians 4:4 . Romans 5:19 . </p> <p> 4. 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, Hebrews 2:10; Hebrews 2:15; Hebrews 7:3 . </p> <p> 5. It was fit he should be man, that he might be a faithful high priest, to sympathise with his people under all their trials, temptations, &c. Hebrews 2:17-18 . Hebrews 4:15 . </p> <p> 6. It was fit that he should be a holy and righteous man, free from all sin, original and actual, that he might offer himself without spot to God, take away the sins of men, and be an advocate for them, Hebrews 7:26; Hebrews 9:14 . 1 John 3:5 . </p> <p> But it was not enough to be truly man, and an innocent person; he must be more than a man: it was requisite that he should be God also, for, </p> <p> 1. No mere man could have entered into a covenant with God to dedicate between him and sinful men. </p> <p> 2. He must be God, to give virtue and value to his obedience and sufferings; for the sufferings of men or angels would not have been sufficient. </p> <p> 3. Being thus God-man, we are encouraged to hope in him. In the person of Jesus Christ the object of trust is brought nearer to ourselves; and those well-known tender affections which are only figuratively ascribed to the Deity, are in our great Mediator thoroughly realized. Farther, were he God, and not man, we should be guilty of idolatry to worship and trust him at all, Jeremiah 17:5 . The plan of salvation, therefore, by such a Mediator, is the most suitable to human beings that possibly could be; for here "Mercy and truth meet together, righteousness and peace kiss each other." Psal 85: 10. </p> <p> The properties of Christ as Mediator are these: </p> <p> 1. He is the only Mediator, 1 Timothy 2:4 . Praying, therefore, to saints and angels is an error of the church of Rome, and has no countenance from the Scripture. </p> <p> 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. </p> <p> 3. He is the Mediator both for Jews and Gentiles, Ephesians 2:18 . 1 John 2:2 . </p> <p> 4. He is Mediator both for Old and New [[Testament]] saints. </p> <p> 5. He is a suitable, constant, willing, and prevalent Mediator; his mediation always succeeds, and is infallible. </p> <p> Gill's [[Body]] of Div. vol. 1: oct. p. 336; Witsii OEcon. faed lib. 2: 100: 4; Fuller's [[Gospel]] its own Witness, ch. 4. p. 2; Hurrion's Christ Crucified, p. 103. &c. Dr. Owen on the [[Person]] of Christ; Dr. Goodwin's Works, b. 3: </p>

<p> Old [[Testament]] Only once is a specific word used for mediator in the Old Testament. Bewilderment in the midst of extreme suffering forced from Job a plea for an arbiter, one to whom he could relate, to stand between him and [[God]] in judgment (Job 9:33 ). The concept of someone standing between opposing persons as spokesman or reconciler is a central one in the Old Testament. In human relationships, a champion could come between armies and represent his people (1 Samuel 17:4-10 ), and an interpreter or spokesman helped negotiate agreements. In divine-human relations, a leader such as [[Abraham]] could negotiate with God for the sparing of a city (Genesis 18:22-32 ), and a father such as Job could intercede with sacrifices for his family (Job 1:5 ). </p> <p> More often, kings, priests, and prophets took this middle position. The king embodied the people and, at times, represented God to them (Psalm 93:1 ). [[Priests]] were consecrated to offer sacrifices of reconciliation, with the most awesome transaction dependent upon the high priest who entered yearly into the holy of holies to make atonement for the sins of his people (Leviticus 16:29-34 ). [[Israel]] itself was to be a kingdom of priests to channel the blessings of God to all people. Constantly, the prophets had to recall the nation to its vows of obedience and deliver God's words of judgment and hope. The [[Servant]] [[Songs]] of Isaiah told of one—whose sacrifice of Himself would bring pardon to many (Isaiah 53:1 ). </p> <p> One of the greatest examples of mediators is Moses. He stood between the people and God, receiving the [[Commandments]] on which the covenant was based and beseeching God's mercy when the Commandments and covenant were broken (Exodus 20:18-21; Deuteronomy 9:25-26 ). Also, the wisdom, word, and [[Spirit]] of God were almost personified and used along with angels (messengers) as mediating agents (Proverbs 8:22-31; [[Psalm]] 104:4 ). </p> <p> New Testament The [[Greek]] word used for mediator in the New Testament bore several ideas. Primarily, it meant an umpire or peacemaker who came between two contestants, a negotiator who established a certain relationship, or some neutral person who could guarantee an agreement reached. </p> <p> The term is used of [[Moses]] in a negative sense (Galatians 3:19-28 ). There [[Paul]] stressed the preeminence of the promise given directly to Abraham by grace over the law which was instituted through the mediator, Moses, when the people feared meeting God face-to-face (compare Exodus 20:18-21 ). In 1 Timothy 2:5 , the term is used in a positive sense to designate Christ, the only necessary Mediator. This passage emphasizes not only that the legalities of the law or the ministrations of a priest are no longer necessary, but also that individuals cannot come into full communion with God by their moral or rational efforts alone. [[Full]] communion comes through faith in the [[Mediator]] who gave Himself a ransom for others. </p> <p> The only other uses of the term occur in Hebrews where [[Jesus]] is presented as the [[Son]] of God who transcends all previous agents of the divine will and who mediates a new covenant (Hebrews 8:6; Hebrews 9:15; Hebrews 12:24 ). In each instance, the mediation of a new covenant is bound up with Christ's sacrificial death. </p> <p> Thus, all of the mediating activities of intercession, sacrificial atonement, and covenant making and guaranteeing culminate in the New Testament with Christ. He is the great Intecessor, praying for His disciples while on earth and continuing to do so in heaven (John 17:1; Romans 8:34 ). He is the supreme High [[Priest]] who enters once for all into the sanctuary to make a sacrifice of Himself that brings eternal redemption (Hebrews 9:11-12 ). He is the Mediator of a better covenant which replaces the old one (Hebrews 8:6; Hebrews 9:15 ). By remaining forever, He guarantees that the covenant He establishes will forever endure since His priesthood never ends (Hebrews 7:22-25 ). As true God and true Man, [[Christ]] stands between and with both God and humankind and is the answer to Job's plea. Barbara J. [[Bruce]] </p>

<p> [[Six]] times in New [[Testament]] (Galatians 3:19-20; Hebrews 8:6; Hebrews 9:15; Hebrews 12:24; also the verb, Hebrews 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: Psalms 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 (1 Timothy 2:5). In Galatians 3:20 the argument is, the law had angels and [[Moses]] (Deuteronomy 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. </p> <p> 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 (Exodus 19:12-24; Hebrews 12:19-24). </p> <p> 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 (1 Corinthians 8:6; 1 Corinthians 15:22; 1 Corinthians 15:28; 1 Corinthians 15:45; 1 Corinthians 15:47; 1 Corinthians 15:24; 2 Corinthians 5:19; Colossians 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 (Zechariah 14:9). In 1 Timothy 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 (Isaiah 45:22; Acts 17:26). </p> <p> Romans 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; Hebrews 4:15; Ephesians 1:8); a Mediator whose mediation could only be effected by His propitiatory sacrifice, as 1 Timothy 2:5-6 adds, "who gave Himself a vicarious ransom (antilutron ) for all." Not only the Father gave Him (John 3:16), but He voluntarily gave Himself for us (Philippians 2:5-8; John 10:15; John 10:17-18). This is what imparts in the Father's eyes such a value to it (Psalms 40:6-8; Hebrews 10:5). (See PROPITIATION; RANSOM; ATONEMENT; RECONCILIATION.) </p>

<p> Human beings, because of sin, are cut off from [[God]] and unable to bring themselves back to God (Genesis 3:22-24; Isaiah 59:2; Ephesians 2:3; Colossians 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 (2 Timothy 2:5-6; 1 Peter 3:18; see RECONCILIATION; REDEMPTION). </p> <p> 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 (Revelation 13:8). </p> <p> 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 (Exodus 19:5-6; Leviticus 4:27-30; Numbers 3:10; see COVENANT; PRIEST; SACRIFICE). In making the covenant with Israel, God used [[Moses]] as the mediator (Exodus 24:3-8; Acts 7:38; Galatians 3:19-20). The people, in their approach to God, used the priests as mediators (Leviticus 5:17-18; Leviticus 16:15-17; Hebrews 5:1). </p> <p> 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 (Hebrews 8:6; Hebrews 9:15; Hebrews 12:24). He is also the priest through whom people approach God (John 14:7; Hebrews 4:14-16; Hebrews 9:24; Hebrews 13:15; 1 Peter 2:5). The basis on which this new covenant operates is Christ’s sacrificial death (Colossians 1:21-22; 1 Timothy 2:5-6; Hebrews 9:11-15). </p> <p> [[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 (Hebrews 2:17-18; Hebrews 4:15; Hebrews 7:25). (For further details see PRIEST, sub-heading ‘The high priesthood of Jesus’.) </p>

<p> One who stands between two parties or persons as the organ of communication or the agent of reconciliation. So far as man is sensible of his own guilt and of the holiness and justice of God, he shrinks from any direct communication with a being he has so much reason to fear. Hence the disposition more or less prevalent in all ages and in all parts of the world, to interpose between the soul and its judge some person or thing most adapted to propitiate his favor as a priestly order, an upright and devout man, or the smoke of sacrifices and the sweet savor of incense, Job 9:33 . The [[Israelites]] evinced this feeling at the Mount Sinai, Deuteronomy 5:23-31; and [[God]] was pleased to constitute [[Moses]] a mediator between himself and them, to receive and transmit the law on the one had, and their vows of obedience on the other. In this capacity he acted on various other occasions, Exodus 32:30-32 Numbers 14:1-45 [[Psalm]] 106:23; and was thus an agent and a type of Christ, Galatians 3:19 . The [[Messiah]] has been in all ages the only true [[Mediator]] between God and man; and without Him, God is inaccessible and a consuming fire, John 14:6 Acts 4:12 . As the [[Angel]] of the covenant, [[Christ]] was the channel of all communications between heaven and earth in Old [[Testament]] days; and as the Mediator of the new covenant, he does all that is needful to provide for a perfect reconciliation between God and man. He consults the honor of God by appearing as our [[Advocate]] with the blood of atonement; and through his sympathizing love and the agency of the [[Holy]] Spirit, he disposes and enables us to return to God. The believing penitent is "accepted in the Beloved" -his person, his praises, and his prayers; and through the same Mediator alone he receives pardon, grace, and eternal life. In this high office Christ stands alone, because he alone is both God and man, 1 Timothy 2:5 . To join [[Mary]] and the saints to him in his mediatorship, as the antichristian church of [[Rome]] does, implies that he is unable to accomplish his own peculiar work, Hebrews 8:6 9:15 12:24 . </p>

<div> 1: Μεσίτης (Strong'S #3316 — Noun Masculine — mesites — mes-ee'-tace ) </div> <p> lit., "a go-between" (from mesos, "middle," and eimi, "to go"), is used in two ways in the NT, (a) "one who mediates" between two parties with a view to producing peace, as in 1 Timothy 2:5 , though more than mere "mediatorship" is in view, for the salvation of men necessitated that the [[Mediator]] should Himself posses the nature and attributes of Him towards whom He acts, and should likewise participate in the nature of those for whom He acts (sin apart); only by being possessed both of deity and humanity could He comprehend the claims of the one and the needs of the other; further, the claims and the needs could be met only by One who, Himself being proved sinless, would offer Himself an expiatory sacrifice on behalf of men; (b) "one who acts as a gurantee" so as to secure something which otherwise would not be obtained. [[Thus]] in Hebrews 8:6; 9:15; 12:24 [[Christ]] is the [[Surety]] of "the better covenant," "the new covenant," guaranteeing its terms for His people. </p> Galatians 3:19 Galatians 3:20Job 9:33

Job 9:33 <p> This word is used in the New [[Testament]] to denote simply an internuncius, an ambassador, one who acts as a medium of communication between two contracting parties. In this sense [[Moses]] is called a mediator in Galatians 3:19 . </p> <p> [[Christ]] is the one and only mediator between [[God]] and man (1 Timothy 2:5; Hebrews 8:6; 9:15; 12:24 ). He makes reconciliation between God and man by his all-perfect atoning sacrifice. Such a mediator must be at once divine and human, divine, that his obedience and his sufferings might possess infinite worth, and that he might possess infinite wisdom and knowlege and power to direct all things in the kingdoms of providence and grace which are committed to his hands (Matthew 28:18; John 5:22,25,26,27 ); and human, that in his work he might represent man, and be capable of rendering obedience to the law and satisfying the claims of justice (Hebrews 2:17,18; 4:15,16 ), and that in his glorified humanity he might be the head of a glorified [[Church]] (Romans 8:29 ). </p> <p> This office involves the three functions of prophet, priest, and king, all of which are discharged by Christ both in his estate of humiliation and exaltation. These functions are so inherent in the one office that the quality appertaining to each gives character to every mediatorial act. They are never separated in the exercise of the office of mediator. </p>

<p> [[Middle]] man, one who can stand between two and have intercourse with both. Such was Moses: he conveyed to the people the words of Jehovah, and carried to [[Jehovah]] the replies of the people. Again and again he pleaded their cause. The very fact of a mediator acting between two, is used by the apostle to show that God's acting with [[Abraham]] was on a different principle. "A mediator is not of one, but [[God]] is one," and He made to Abraham personally an unconditional promise. Galatians 3:19,20 . The Lord [[Jesus]] is the [[Mediator]] — the only mediator — "between God and men" universally. It is through Him that God has been enabled to approach men in a Man with forgiveness of sins, and consequently to Him any poor sinner can go, and will in no wise be cast out. He is the Mediator of the new covenant that will be made with [[Israel]] in the future: they will be blessed only through Him, as the saints of God are now blessed <i> through </i> Him and <i> in </i> Him. 1 Timothy 2:5; Hebrews 8:6; Hebrews 9:15; Hebrews 12:24 . </p>

<p> Mediator. One who interposes between two parties in order to bring them to agreement, or to a common purpose. Galatians 3:20. [[Moses]] so interposed between [[God]] and Israel. Exodus 20:19; Deuteronomy 5:5; Galatians 3:19. But the Lord [[Jesus]] [[Christ]] is the only mediator in the highest sense between God and man; so that we and this special designation given him. 1 Timothy 2:5; Hebrews 8:6; Hebrews 9:15; Hebrews 12:24. See Jesus Christ. </p>

<p> MEDIA'TOR, n. One that interposes between parties at variance for the purpose of reconciling them. </p> 1. By way of eminence, [[Christ]] is the mediator, the divine intercessor through whom sinners may be reconciled to an offended God. Tim 2 <p> Christ is a mediator by nature, as partaking of both natures divine and human and mediator by office, as transacting matters between [[God]] and man. </p>

<p> 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. </p> <p> 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. </p> <p> 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 Galatians 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 Deuteronomy 33:2 with Acts 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 (Hebrews 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 </p> <p> 3. CHRIST is called [[Mediator]] (1 Timothy 2:5; Hebrews 8:6; Hebrews 9:15; Hebrews 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. </p> <p> (1.) One of the first and most palpable predictions which we have of the prophetic character of Christ is that of Moses (Deuteronomy 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 (Acts 3:22). Again, in Isaiah 61:1; Isaiah 61:3, Christ's consecration to the prophetic office, together with its sacred and gracious functions, is emphatically set forth (see Luke 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 (Matthew 5:21, etc.; John 1:8). All light comes from this prophet. The apostle shows that all ministers are but stars which shine by a borrowed light (2 Corinthians 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 (Luke 21:15). It was Christ who preached by [[Noah]] (1 Peter 3:19), taught the [[Israelites]] in the wilderness (Acts 7:37),and still teaches by his ministers (Ephesians 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' (John 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]]). </p> <p> 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 (Hebrews 2:17-18; Hebrews 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." </p> <p> 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. Romans 5:19). Now, if he had not been man, he could not have been subject to the law; hence it is said, Galatians 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. </p> <p> (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 (Psalms 110:4; Hebrews 5:10), being qualified for it by his incarnation (Hebrews 10:6-7), and he accomplished all the ends thereof by his sacrificial death (Hebrews 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 (Hebrews 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, John 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. </p> <p> 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 (Hebrews 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 (Romans 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. </p> <p> (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 Psalms 2:6; Psalms 70; Isaiah 32:1 : Daniel 9:25; Colossians 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. </p> <p> 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 (1 Timothy 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 (Acts 4:12; John 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 (Romans 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 (Genesis 3:12. Colossians 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 (Ephesians 2:18). </p> <p> 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. </p> <p> (a) It was necessary that he should be man: </p> <p> 1. That he might be related to those to whom he was to be a mediator and redeemer (Philippians 2:8; Hebrews 2:11-17). </p> <p> 2. That sin might be atoned for, and satisfaction made in the same nature which had sinned (Romans 5:17-21; Romans 8:3). </p> <p> 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 (Hebrews 2:10; Hebrews 2:15; Hebrews 8:3-6; Hebrews 9:15-28; 1 Peter 3:18). </p> <p> 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 (Hebrews 7:26; Hebrews 9:14; 1 Peter 2:22.) </p> <p> (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. </p> <p> 1. No mere man could have entered into a covenant with God to mediate between him and sinful men (Romans 9:5; Hebrews 1:8; 1 Timothy 3:16; Titus 2:13). </p> <p> 2. He must be God, to give virtue and value to his obedience and sufferings (John 20:28; Acts 20:28; 2 Peter 2:1; Philippians 2:5-11). </p> <p> 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 (Jeremiah 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" (Psalms 85:10). </p> <p> The properties of Christ as Mediator are these: </p> <p> 1. He is the only Mediator (1 Timothy 2:4). Praying, therefore, to saints and angels is an error of the [[Church]] of Rome, and has no countenance from Scripture. </p> <p> 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. </p> <p> 3. He is the Mediator both for Jews and Gentiles (Ephesians 2:18; 1 John 2:2). </p> <p> 4. He is the Mediator both for Old and New [[Testament]] saints. </p> <p> 5. He is a suitable, constant, willing, and prevalent Mediator; his mediation always succeeds, and is infallible. </p> <p> 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]]). </p>

<p> 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. </p> <p> 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 , 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 with . </p> <p> 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. </p>