What does Mediator mean in the Bible?

Greek / Hebrew Translation Occurance
μεσίτης one who intervenes between two 4
μεσίτου one who intervenes between two 1
μεσίτῃ one who intervenes between two 1
מוֹכִ֑יחַ to prove 1
מֵלִ֗יץ to scorn 1

Definitions Related to Mediator

G3316


   1 one who intervenes between two, either in order to make or restore peace and friendship, or form a compact, or for ratifying a covenant.
   2 a medium of communication, arbitrator.
   

H3887


   1 to scorn, make mouths at, talk arrogantly.
      1a (Qal).
         1a1 to boast.
         1a2 to scorn.
      1b (Hiphil).
         1b1 to mock, deride.
         1b2 to interpret (language).
            1b2a interpreter (participle).
            1b2b ambassador (fig.
            ).
      1c (Hithpalpel) to be inflated, scoff, act as a scorner, show oneself a mocker.
      

H3198


   1 to prove, decide, judge, rebuke, reprove, correct, be right.
      1a (Hiphil).
         1a1 to decide, judge.
         1a2 to adjudge, appoint.
         1a3 to show to be right, prove.
         1a4 to convince, convict.
         1a5 to reprove, chide.
         1a6 to correct, rebuke.
      1b (Hophal) to be chastened.
      1c (Niphal) to reason, reason together.
      1d (Hithp) to argue.
      

Frequency of Mediator (original languages)

Frequency of Mediator (English)

Dictionary

1910 New Catholic Dictionary - Mediator
Title of Our Lord, referring to His reconciliation of God and man. The Council of Trent defines that "we were saved through the merits of one mediator Our Lord Jesus Christ". The object of the mediatorship is here pointed out as the salvation of mankind, as Saint Paul wrote (1 Timothy 2; cf. Colossians 1). Christ is well qualified to be a mediator, i.e.,one who brings estranged parties to amicable agreement. Being God and man, He can best restore friendship between God and the human family, and bring peace to men, His brethren, who through Him have become the objects of God's complacency, as the angels sang in midnight heavens: "Peace to men of good will." Even if man had not sinned and the Incarnation had not taken place, Christ would be our Mediator, to offer to God mankind's homage thus deified, "Glory to God in the highest," and bring God's blessings down upon men. He is the head of the body, the Church, the firstborn of every creature, our human family thus acquiring a claim to participate in the supernatural privileges of our head, Christ Jesus the Son of God. As Wilhelm well says, "His mediation partly replaces, partly completes, partly renders possible and efficacious the saving work of man himself," for personal salvation and sanctification are effected by our own free acts as members of Christ, enabled by the Communication of life Divine to do godly acts and really merit our eternal reward when Christ our Mediator will achieve His triumph.
Easton's Bible Dictionary - Mediator
One who intervenes between two persons who are at variance, with a view to reconcile them. This word is not found in the Old Testament; but the idea it expresses is found in Job 9:33 , in the word "daysman" (q.v.), marg., "umpire." 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 .
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 ).
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.
Hastings' Dictionary of the New Testament - Mediation Mediator
For mediation in paganism and in the OT see W. F. Adeney’s article in Hasting's Dictionary of the Bible (5 vols) . For mediation in the Gospels see L. Pullan’s article in Dict. of Christ and the Gospels . While no formal discussion of these matters occurs here, one cannot ignore the importance of a full knowledge of the OT teaching and the possible influence of the philosophy and religion of the Graeco-Roman world upon the minds of the apostolic teachers of Christianity. It is easy to go to extremes in either direction. But the study of comparative religion does not dim the glory of Christ. The modern Christian rather claims that all the ‘true light that lighteth every man’ comes from Christ (John 1:9). One can welcome all truth that may be taken up into Christianity (cf. C. Clemen, Primitive Christianity and its Non-Jewish Sources, 1912; H. A. A. Kennedy, St. Paul and the Mystery-Religions, 1913). It is hardly likely, however, that Jesus Himself felt the influence of this non-Jewish teaching. His conception of His own sacrificial death finds its roots in the OT, and appears in the oldest form of the Synoptic Gospels (Mark 10:45, Matthew 20:28; see also Mark 10:38, Matthew 26:28). It may be said at once that the central place here given to the atoning death of Christ for the sins of men, emphasized also in the Fourth Gospel (John 1:29; John 3:16; John 12:32, etc.), is just that conception of the relative value of the Cross in the mediatorial work of Christ found in Acts and the rest of the NT. It is embedded in the primitive Christian tradition too deeply to be a mere theological interpretation of the apostles, read back into the thought of Christ (see J. Denney, The Death of Christ, 1902, and Jesus and the Gospel4, 1913, where the writer powerfully argues that Christianity is justified in the mind of Christ). Mediation lies at the heart of all religion which assumes human sin and a righteous God who will forgive the sinner. The consciousness of sin demands a mediator to plead the cause of man with God; hence the existence of the priesthood in all religions worthy of the name. Paganism has its ‘redeemer gods,’ but Christianity is rooted in the OT. The head of the family was first the priest, then the patriarch of the tribe. Then the Aaronic priesthood, and in particular the high priest, exemplified the mediatorial office. There was also prophetic and angelic mediation (Acts 7:53, Galatians 3:19). Mediation took the form of intercession, of covenant, or of sacrifice. Christ sums up the whole mediatorial office as prophet, priest, and sacrifice. The term ‘mediator’ (μεσίτης) or ‘middleman’ occurs once of Moses (Galatians 3:19 f.) as the mediator between God and the people in the giving of the Law. The other instances all refer to Christ, ‘the one mediator between God and man’ (1 Timothy 2:5), ‘the mediator of a better covenant’ (Isaiah 5:14-21,), ‘the mediator of a new (καινῆς) covenant’ (Hebrews 9:15; νέας in Hebrews 12:24). In Hebrews 6:17 God ‘interposed with an oath’ (ἐμεσίτευσεν ὅρκῳ; here the notion of ‘middleman’ recedes). But the notion of mediation is far more common in the NT than the use of the word μεσίτης would imply. It is indeed regulative of the thought of the entire NT, as can be easily seen.
1. The Acts.-It is the living Christ, active in leading the disciples (Acts 1:1 f.), who meets us in the Acts. He was received up (Acts 1:2), but He will come again (Acts 1:11), and meanwhile His Name has power (Acts 3:6). Jesus is Lord (κύριος, Acts 1:6; Acts 1:21), and is addressed in prayer (Acts 1:24, Acts 7:59) after the Ascension. Peter on the Day of Pentecost boldly interprets Jesus as the Messiah (Acts 2:31) of whose resurrection from the dead they were all witnesses (Acts 2:32). He is at (or by) the right hand of the Father, and is actively engaged in His Messianic work, of which the outpouring of the Holy Spirit is one evidence (Acts 2:33). The death of Jesus is not an obstacle to His Messiahship. Peter does not here formulate a doctrine of the Atonement nor specifically mention the mediatorial work of Jesus, but he calls upon all the house of Israel to understand ‘that God hath made him both Lord and Christ, this Jesus whom ye crucified’ (Acts 2:36). On the strength of the claim that Jesus is both Lord and Messiah as shown by His resurrection, Peter urges repentance and baptism in the name of Jesus Christ. This address at Pentecost, as reported by Luke, is the first formal interpretation on the part of the disciples of the significance of the work of Christ. It is too early for the full perspective to be drawn, but at heart the message is the same as we find in the later years. Jesus Christ is central in Christianity. The place of the Cross is recognized, though not fully expounded. The Lordship of Jesus the Messiah is accented as the ground for repentance. Already the reproach of the Cross was felt, and Peter justifies the suffering of Christ as part of God’s purpose as shown in the prophets (Acts 3:18), though not excusing the sin of Christ’s murderers (Acts 3:13). Peter also calls Jesus God’s ‘servant Jesus’ (Acts 3:13), ‘the Holy and Righteous One’ (Acts 3:14), ‘the Prince of life’ (Acts 3:15), a Prophet like unto Moses (Acts 3:22), the fulfilment of the covenant promise to Abraham for the blessing of all the families of earth (Acts 3:25). The nearest statement to the later interpretation of redemption on the basis of the death of Christ comes in Acts 3:18 ff., where he says, ‘Repent ye therefore, and turn again, that your sins may be blotted out.’ Here ‘therefore’ points back to Acts 3:18, which presents the necessity of the sufferings of Christ, in particular His death on the cross. The clearness of Peter’s conception of the power of the living Christ appears in Acts 4:10-12, where he claims that the impotent man is made whole in the name of Jesus, and that Jesus is the Stone, rejected by the Jewish builders, but made the Head of the Corner by God in His Kingdom and the only hope of salvation for men everywhere (cf. 1 Peter 2:4-8). Here the mediatorial work of Christ comes out sharply, and it is astonishing to note Peter’s courageous boldness before the Sanhedrin. There is thus no doubt as to the immediate interpretation of the Risen Christ as Lord and Saviour from sin. His death was not of a piece with that of Stephen and James, who died as martyrs. The death of Christ was part of God’s foreseen plan (Acts 2:23), was predicted by the OT prophets (Acts 3:18), was the basis of repentance and forgiveness of sin (Acts 3:19), and, with His resurrection, proved Him to be the sole hope of salvation (Acts 4:10-12).
The absence of the later technical terminology in these early addresses is proof of the substantial correctness of Luke’s report. The reference to Isaiah 53 (‘Servant Jesus’) is natural, and has the essence of Christ’s mediation, though the idea is not worked out. In his address to the household of Cornelius Peter pointedly says: ‘That through his name every one that believeth on him shall receive remission of sins’ (Acts 10:43). He is also ‘the Judge of quick and dead’ (Acts 10:42). Peter also says that the Jews ‘shall be saved through the grace of the Lord Jesus, in like manner as’ Gentiles (Acts 15:11). Stephen called Jesus ‘the Righteous One’ (Acts 7:52), and died saying, ‘Lord Jesus, receive my spirit’ (Acts 7:59). Immediately on his conversion Saul ‘proclaimed Jesus, that he is the Son of God’ (Acts 9:20). At Antioch in Pisidia St. Paul announces the heart of his message about Jesus: ‘Through this man is proclaimed unto you remission of sins: and by him every one that believeth is justified from all things, from which ye could not be justified by the law of Moses’ (Acts 13:38 f.). From this position St. Paul never swerved. His collision with the Judaizers (Acts 15) turned on the sufficiency of the work of Christ to save, apart from the Jewish ceremonialism. To the Philippian jailer he preached salvation through faith in the Lord Jesus (Acts 16:30 f.). On the Areopagus he set forth the Risen Jesus as the Judge of the world, and urged repentance for that reason (Acts 17:30 f.). At Ephesus he interpreted the preaching of John the Baptist as urging faith in Jesus as the hope of salvation (Acts 19:4). The elders of Ephesus he urged ‘to feed the church of God’ (correct text), ‘which he purchased with his own blood’ (Acts 20:28), where at once the deity of Jesus is asserted and also the atoning nature of His death. Even Festus understood that St. Paul affirmed Jesus to be alive (Acts 25:19). To the Jews in Rome St. Paul spoke ‘concerning Jesus’ (Acts 28:23) and called his message ‘this salvation of God’ (Acts 28:28), which the Gentiles at least will hear. The conception of Jesus as Mediator thus runs all through the Acts from the very beginning.
2. The Pauline Epistles
(a) The First Group (1 and 2 Thess.).-At bottom the same conception of Christ appears here as in the later Epistles. The work of Christ comes out incidentally, but very clearly: ‘For God appointed us not unto wrath, but unto the obtaining of salvation through our Lord Jesus Christ, who died for us, that, whether we wake or sleep, we should live together with him’ (1 Thessalonians 5:9 f.). St. Paul’s whole gospel of grace is here set forth though in somewhat general terms-τοῦ ἀποθανόντος περὶ ἡμῶν, though WH [1] give ὑπέρ in the margin. These two prepositions (περί and ὑπέρ) differ in etymology (‘around’ and ‘over’), but in the Koine are sometimes used quite in the same resultant sense (Moulton, Grammar of NT Greek, vol. i., ‘Prolegomena,’ 1908, p. 105). There is no getting away from the idea that the death of Christ lies at the root of the obtaining of salvation on our part, though St. Paul does not here explain the relation of Christ’s mediatorial work to our redemption. Another general phrase appears in 1 Thessalonians 1:10 : ‘Jesus, who delivereth us from the wrath to come,’ τὸν ῥυόμενον ἡμᾶς ἐκ, κτλ. Here the historical Jesus is pictured as the present deliverer from the wrath-a complete deliverance (ἐκ). In 2 Thessalonians 2:14 St. Paul says that we realize God’s purpose ‘through our gospel.’ He does not, of course, mean to put mere creed in the place of Christ. Already we find the mystic term ‘in Christ’ (1 Thessalonians 4:16). No objective work on the part of Christ or man, no ordinance and no creed, can take the place of vital union with God in Christ, ‘in sanctification of the Spirit and belief of the truth’ (2 Thessalonians 2:13).
(b) The Second Group (1 and 2 Cor., Gal., Rom.).-We may still follow Lightfoot’s grouping in spite of the doubt about the date of Galatians. Here the material is very rich. In 1 Corinthians 1:30 St. Paul sums up his idea of the mediation of Christ: ‘But of him are ye in Christ Jesus, who was made unto us wisdom from God, both righteousness and sanctification and redemption.’ Thus Christ is shown to be the wisdom of God. St. Paul magnifies ‘the cross of Christ’ (1 Corinthians 1:17). His message is ‘the word of the cross’ (1 Corinthians 1:18). ‘We preach Christ crucified’ (1 Corinthians 1:23). ‘For I determined to know nothing among you, save Jesus Christ, and him crucified’ (1 Corinthians 2:2). The death of Christ occupies the central place in St. Paul’s message about salvation. He is aware that the Jews find it a stumbling-block and the Greeks foolishness, but he claims that it is ‘God’s wisdom in a mystery’ (1 Corinthians 2:7), little as the philosophers supposed it to be true. The blood of Christ makes an appeal for holy living. He is our passover sacrifice (1 Corinthians 5:7), in His name we were washed and justified (1 Corinthians 6:11), we were bought with a price (1 Corinthians 6:20, 1 Corinthians 7:23), and owe a life of holiness to Christ. It is thus no mere mechanical notion with St. Paul, but a vital union with Christ on the basis of His atoning death on the cross. Christ died ‘for the sake of’ (διά) the weak brother, who for that reason deserves consideration (1 Corinthians 8:11). His death for man has glorified humanity. This intimate bond between the disciple and his Lord, the blood-bond, is set forth by the ordinances of baptism and communion in a far wider sense than was contemplated by the ‘mystery-religions’ and their ‘redeemer-gods’ (1 Corinthians 10:2 ff., (1 Corinthians 10:16-22; 1 Corinthians 11:24-26). Perhaps by πνευματικόν in 1 Corinthians 10:3 f. St. Paul means ‘supernatural’ (Denney, Death of Christ, p. 134 f.), but he does not teach that the ordinances impart the new life in Christ. They are symbols of the work of Christ made effective in the soul by the Holy Spirit, not the means for procuring the redemptive grace. Jesus Christ, not baptism and not the Lord’s Supper, is the Mediator. St. Paul expressly places baptism on a lower plane than the gospel which he preached (1 Corinthians 1:15-17), which he could not have done if it had per se saving efficacy or was the means of obtaining the benefit of Christ’s mediatorial work. He interprets the Supper as symbolic, picturing ‘the Lord’s death till he come’ (1 Corinthians 11:26), which ye thereby ‘proclaim’ (καταγγέλλετε). The ordinances are thus preachers of the death of Christ for sinners and of the new life in Christ. The cup proclaims ‘the new covenant in my blood,’ as St. Paul quotes from Jesus (1 Corinthians 11:25), and is to be drunk ‘in remembrance of me.’ The worthy celebration of the ordinance consists in discerning the body of Christ (1 Corinthians 11:29) and not making a mere meal of the emblems. All believers are members of the mystical body of Christ the Head (1 Corinthians 12:12 ff.). St. Paul’s gospel, in short, has as its first word that ‘Christ died for sins’ (1 Corinthians 15:3). The preposition is ὑπέρ (‘over,’ ‘on behalf of’). This death would have been in vain had He not risen from the dead (1 Corinthians 15:17). But the resurrection of Christ is guarantee of His power to save, so that ‘in Christ shall all be made alive’ (1 Corinthians 15:22). So then the Christian, the one in Christ (ὁ ἐν Χριστῷ), is victorious over sin and death ‘through our Lord Jesus Christ’ (1 Corinthians 15:57).
In 2 Cor. St. Paul touches the very heart of his message about salvation in Christ. The challenge of the Judaizing sacramentalism called forth this passionate emphasis on the sufficiency of the redemptive and reconciling work of Christ. ‘The sufferings of Christ abound unto us,’ περισσεύει τὰ παθήματα τοῦ Χριστοῦ εἰς ἡμᾶς (2 Corinthians 1:5). Here we have the notion of example rather than of redemption. St. Paul suffers as Jesus did. So as to 2 Corinthians 4:10, ‘always bearing about in the body the dying of Jesus. His ‘sufferings are killing him as they killed his Master’ (Denney, Death of Christ, p. 139). See also 2 Corinthians 4:8. The face of Jesus Christ gives the knowledge of God’s glory. But the locus classicus Hebrews 8:6 where the mediatorial work of Christ receives formal discussion. St. Paul is
Fausset's Bible Dictionary - Mediator
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.
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).
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).
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.)
Hastings' Dictionary of the Bible - Mediator, Mediation
MEDIATOR, MEDIATION. The word ‘mediator’ (Gr. mesîtçs ) occurs in the NT, once of Moses as the mediator of the Law ( Galatians 3:19-20 ), in the other instances of Christ as the ‘one mediator between God and man’ ( 1 Timothy 2:5 ), and the mediator of a ‘better’ ( Hebrews 8:5 ), or ‘new’ ( Hebrews 9:15 , Hebrews 12:24 , in latter passage ‘new’ in sense of ‘recent’) covenant. The verbal form occurs in Hebrews 6:17 [1] ‘interposed (Gr. mediated) with an oath’]. The LXX [2] has the term once in Job 9:33 (EV [3] ‘ daysman ’). But the idea of mediation, that is, of God dealing with man, or man with God, not directly but through the interposition of another, has a leading place throughout Scripture. Different aspects of mediation, however, need to be distinguished. As regards the fundamental relation of man to God, Jesus, in the NT, is the one and sole Mediator.
1 . The most general form of mediation is intercessory prayer . This is the privilege of all (cf. James 5:16 ). Well-known Scripture examples are the intercession of Abraham for Sodom ( Genesis 18:23-33 ), of Moses for Israel ( Exodus 32:30-34 ), of Samuel for Israel ( 1 Samuel 7:8-12 ). Jeremiah ( Jeremiah 15:1 ) singles out Moses and Samuel as the chief representatives of this form of prayer. Probably an element of intercession enters into all effective mediation. St. John (ch. 17) preserves the great intercessory prayer of Jesus after the Last Supper, and intercession is declared to be a chief exercise of Christ’s mediatorial function in heaven ( Romans 8:34 , Hebrews 7:25 , 1 John 1:1 ). Intercessory prayer is a duty of the Christian ( 1 Timothy 2:1-2 ), but always and only in the name of Christ, who in the same context is declared to be the ‘one mediator’ ( 1 Timothy 2:5 ).
2 . Mediation has a peculiar place in the formation of the great covenants . It is the singular fact in connexion with the covenant with Abraham of which St. Paul and the Epistle to the Hebrews in different ways take notice, that it involved no mediator ( Genesis 12:1-3 ; Genesis 12:15 ; Genesis 12:17 ). It was a covenant of promise absolutely ( Galatians 3:15-18 ). This seems to be the force of St. Paul’s peculiar saying, ‘Now a mediator is not a mediator of one; but God is one’ ( Galatians 3:20 ; there were not, as in the covenant through Moses, two contracting parties; the covenant proceeded solely from God, and was unconditional). In Hebrews 6:13-18 this is carried further. God himself took the place of Mediator in this covenant, and, because He could swear by no higher than Himself, ‘interposed (mediated) with an oath’ in ratification of His promise (cf. Genesis 22:15-18 ). It is different in the covenant with Israel at Sinai, where Moses is throughout (by God’s appointment and the people’s own desire, Exodus 19:10-25 ; Exodus 20:18-21 ) the mediator between God and the people ( Galatians 3:19 , point of contrast between law and promise). Finally, mediation is the law in the ‘new’ and ‘better’ covenant, as the passages in Hebrews declare. The reason is that this perfect and eternal covenant, procuring forgiveness of sins, and removing all barriers to access to God, could be formed only on the basis of a reconciling sacrifice; and this Jesus alone, the Son of God, had the qualification to offer. It is noticeable, therefore, that all the passages that speak of Jesus as ‘Mediator’ do it in direct connexion with His sacrificial death; 1 Timothy 2:5 ‘one mediator between God and men, himself man, Christ Jesus’ connects with 1 Timothy 2:6 ‘who gave himself a ransom for all’; Hebrews 9:15 declares: ‘For this cause he is the mediator of a new covenant, that a death having taken place for the redemption of the transgressions that were under the first covenant’ (cf. Romans 3:25 ); Hebrews 12:24 , where to come ‘to Jesus the mediator of a new covenant’ is to come ‘to the blood of sprinkling, that speaketh better than that of Abel’; so also Hebrews 8:6 (cf. the context, Hebrews 8:3 ). It is this fact, that Jesus has made the perfect sacrifice for sin, coupled with His unique dignity, as Son of God, which constitutes Him the Mediator sui generis .
3 . Here, accordingly, is brought to consummation the last great aspect of mediation in the OT the mediation of a sacrificing priesthood . Prophets also might be called mediators, as commissioned revealers of the will of God to the people; but mediation is peculiarly connected with the functions of the priest. In earlier times the head of the family was the priest; an interesting example of patriarchal mediation is given in the Book of Job ( Job 1:5 for his sons; cf. Job 42:7-9 for his friends). Under the Law the people could approach God only through the Aaronic priesthood; but the mediatorial function was peculiarly vested in, and exemplified by, the high priest. To him it pertained, on the one hand, to represent the people before God (cf. the ephod and breastplate, with their precious stones graven with the names of the twelve tribes of Israel, Exodus 39:6-14 ), and to offer sacrifices for their sins ( Hebrews 2:17 ; Hebrews 8:3 ; he alone had the right of entry into the Holiest of all on the great annual Day of Atonement, Hebrews 9:7 ); and, on the other, to represent God to the people, in declaring His will by the Urim and Thummim, and blessing in His name (cf. Deuteronomy 10:8 ; Deuteronomy 33:8 , prerogatives of the high priest). This twofold aspect of the high-priestly function, as the Epistle to the Hebrews seeks to show, is in a perfect and abiding way realized in Christ, who is thus the one true Mediator, our ‘great high priest, who hath passed through the heavens’ ( Hebrews 4:14 ). See Atonement, Propitiation, Reconciliation.
James Orr.
Bridgeway Bible Dictionary - Mediator
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).
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).
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).
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).
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’.)
People's Dictionary of the Bible - Mediator
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.
King James Dictionary - Mediator
MEDIA'TOR, n. One that interposes between parties at variance for the purpose of reconciling them.
1. By way of eminence, Christ is the mediator, the divine intercessor through whom sinners may be reconciled to an offended God. Tim 2 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.
Baker's Evangelical Dictionary of Biblical Theology - Mediator, Mediation
On the human plane, mediation takes place in the Bible, as it has in many cultures throughout history, both in innocent circumstances and when people are at odds with one another. People use interpreters to mediate the metaphorical distance between them created by a foreign language (Genesis 42:23 ) and envoys to mediate the real distance created by the geography of the region (2 Chronicles 32:31 ). They also use mediators to argue a case or to negotiate terms of peace with a hostile party, as Moses did with Pharaoh on behalf of Israel (Exodus 6:28-12:32 ) and Joab did with David on behalf of Absalom (2 Samuel 14:1-24 ). Both kinds of mediation are sometimes intertwined in the Bible, as when Moses used Aaron to mediate between himself and Pharaoh (Exodus 7:1-2 ) and Joab used the wise woman of Tekoa to mediate his message about Absalom to David (2 Samuel 14:2-20 ).
God's dealings with his people throughout Scripture also incorporate these two kinds of mediation. Some kind of mediation between God and humanity is necessary simply because God is separate from all he has created and, yet, graciously extends his fellowship to his creatures. Mediation takes on a particularly important role, however, in light of humanity's rebellion against the Creator. The situation of hostility that resulted from Adam's fall could only be remedied through the mediation of a third party.
Innocent mediation, with no connotation that the mediation is necessary because of sin, takes place between God and his people in Scripture through angels, through "Wisdom, " and through ordinary people whom God uses for the purpose. The angel of the Lord frequently appears in Scripture as God's messenger and spokesperson, one who graciously extends God's help to those in need and delivers important instructions for the execution of God's saving purposes in history. In Proverbs 8 , Wisdom takes on a personal role and announces that God created her so that people might obtain "favor from the Lord" by finding her (v. 35).
People, too, serve as God's mediators. Priests served as mediators between God and his people not only when sin was at issue but also when the people of God wanted simply to make offerings of gratitude (Leviticus 2:1-16 ). Similarly, the king often functioned as the channel through which God mediated his blessings to his people (2 Samuel 7:5-17 ; Psalm 72:1-4 ), a role the Messiah especially was expected to perform (Isaiah 9:2-7 ; 11:1-9 ). Likewise, God graciously provided for the communication of his will to his people in special circumstances through the prophets. God used Nathan's prophetic word to tell David of his desire for a temple (2 Samuel 7:2-17 ) and Isaiah to calm the fears of Hezekiah about Sennacherib's threatened invasion (2 Kings 19:1-37 ; Isaiah 37:1-38 ).
Just as broken human relations often require the reconciling services of a mediator, however, the Bible often speaks of mediation when God and his people are at odds. Abraham mediated between Sodom and God when he pled with the Lord to spare the city for the sake of even ten righteous people who might have lived there (Genesis 18:23-33 ). In a similar way, Job wished for an "umpire" who would lay his hand on both Job and God to end their wrestling match long enough for Job to speak with his apparent adversary (9:32-35).
The greatest of all mediators in the Old Testament, however, is Moses. Moses not only served as a mediator in the innocent sense when, at God's gracious initiative, he communicated the terms of the Sinaitic covenant with Israel (Exodus 19:9 ; 20:19 ; 24:1-2 ; 34:27-28 ; Leviticus 26:46 ; Deuteronomy 5:5 ); but he served as Israel's intercessor after they had broken the covenant and stood in danger of God's righteous wrath according to the covenant's terms (Exodus 32:7-14 ; 33:12-23 ; Numbers 14:13-19 ). After Moses' death, and in the face of continued violation of the covenant, other figures arose to urge Israel's compliance with the law and to intercede for Israel during times of disobedience. Samuel pled with God for the people generally and for the king in particular (1 Samuel 12:17-18 ; 13:13-14 ; 15:10-33 ); the true prophets attempted to stand between God and his disobedient people to avert disaster; and the priests, when they were faithful to their appointed tasks, offered sacrifices to atone for the people's sins (Leviticus 4:1-5:19 ).
The prophets recognized, however, that Israel's sin was too deeply etched into their hearts for these measures to effect a lasting reconciliation between God and his people (Jeremiah 13:23 ; 17:1 ; 18:12 ). Jeremiah and Ezekiel, therefore, spoke of a time when God would give his people a new heart and a new, everlasting covenant whose terms a fresh outpouring of his Spirit would enable them to keep (Jeremiah 24:7 ; 31:31-34 ; 32:40 ; 50:5 ; Ezekiel 11:19 ; 18:31 ; 34:25 ; 37:26 ; 39:29 ). According to the New Testament, the coming of Jesus ushered in the era of this new covenant, and Jesus himself is its mediator.
Paul echoes the new covenant language of the Old Testament when he tells us that believers have peace with God (Romans 5:1 ), have experienced the outpouring of God's love in their hearts through the Holy Spirit (Romans 5:5 ), and have been reconciled to God (Romans 5:10-11 ; cf. 2 Corinthians 5:11-20 ). All of this, he says, has happened through faith in Christ, whose death served as the ultimate atoning sacrifice for sin (Romans 3:21-26 ; 5:1,6-9 ). The covenant mediated through Moses was glorious, he says, but the new covenant is far more so, for unlike the old covenant that punished sin and therefore brought death, the new covenant brings life (2 Corinthians 3:4-18 ; John 1:17 ; cf. Galatians 3:19-22 ). Paul ties these concepts neatly together in 1 Timothy 2:4-6 when he declares that God's desire to save all people is expressed in the "one mediator, " Christ Jesus, who gave himself as a ransom for all.
The most sustained theological treatment of the concept of the mediator in the Bible, however, comes from the author of the letter to the Hebrews. The author writes to a church that has endured persecution (10:32-34) for its faith and, becoming weary in its trial, is tempted to convert to Judaism (13:9-13), a widely known and well-respected religion within the Roman Empire at the time. His response to this church is a carefully argued reminder of Christ's superiority to every aspect of Israel's Old Covenant, and a crucial step in this argument is that Christ is the mediator of a new covenant (8:6; 9:15; 12:24).
The author observes that Moses' mediatory role not only involved communicating the terms of the covenant from God to Israel but also serving a priestly function in light of Israel's sinfulness. Moses both gave directions for building the earthly tabernacle (8:5) and sprinkled the people, the scroll, the tent, and the vessels with blood since "without the shedding of blood there is no forgiveness" (9:22). Jesus, too, performed all these functions; but his work and what it effected were superior in every way to the mediatorial role of Moses, for he was the mediator of a better covenant (8:6; 9:15). The author gives two reasons for his contention that the covenant Jesus mediated was better than the Mosaic covenant. First, he says, the prediction in Jeremiah 31:31-34 of a new covenant proves that the first one was not blameless (8:7)—the very use of the word "new" in that passage implies the obsolescence of the old (8:13). Second, Christ's service as high priest involved the shedding of his own blood rather than the mere shedding of animal blood (9:11-15). As a result of this superior sacrifice, all the transgressions condemned by the old covenant have been forgiven (9:15), and blood sacrifice of any type need never be offered again (9:18-26; cf. 7:27). This does not mean, however, that Christ's work as mediator in other capacities has ended. Just as Moses, the priests, and the prophets continued to mediate between God and Israel after the covenant was established, so Jesus "always lives to intercede" on our behalf and therefore to bring complete salvation to us (7:25; cf. John 15:26-16:11 ; 17:1-25 ; Romans 8:26-34 ).
The author's purpose for mounting this extensive and complex argument is to call the church to obedience. He does this most clearly in 12:18-29, where he reminds his readers of the magnificent display of God's power and holiness that accompanied Moses' mediation of the first covenant. In a way similar to Paul (2 Corinthians 3:9 ), the author argues that Moses' mediation of the old covenant was a magnificent event, accompanied by splendid displays of God's power which, appropriately, struck terror into the hearts of God's people (vv. 18-21). From this the author concludes that since Jesus is the mediator of a new covenant of forgiveness (v. 24), our fear of the future judgment should be even more intense than that of ancient Israel if we turn our backs on him (vv. 25-29).
For Paul and the author of Hebrews, therefore, Christ's role as mediator received a covenantal interpretation that echoes the Old Testament at every step. Whereas Moses mediated a temporary covenant whose primary purpose was to pronounce the just penalty of death over those who sinned, they argue, Jesus mediated the new covenant predicted by the prophets. Since this covenant was accompanied by Christ's superior high priestly role with its superior sacrifice, it is the answer to the plight of sin that the first covenant made so clear. Understanding this should encourage believers to persevere in hardship, looking toward the time when they will receive "a kingdom that cannot be shaken, " and give thanks to God "with reverence and awe" (vv. 25-28).
The idea of mediation in the Bible, then, is important both on the level of human relationships and on the level of humanity's relationship with God. It provides an excellent example of how God has stooped to our weakness and used language readily intelligible in any culture to describe his holiness, our sin, and his gracious provision of Christ as the "one mediator" of our salvation.
Frank Thielman
See also Hebrews, Theology of ; Jesus Christ ; Priest, Priesthood
Bibliography . G. A. Lee and R. S. Wallace, ISBE, 3:299-305; E. Brunner, The Mediator ; T. F. Torrance, The Mediation of Christ .
Hastings' Dictionary of the New Testament - Mediator
MEDIATOR
Introductory.—The title ‘Mediator’ is applied to our Lord in the NT only by St. Paul (1 Timothy 2:5) and the author of Hebrews (Hebrews 8:6; Hebrews 9:15; Hebrews 12:24). In Galatians 3:19-20 St. Paul’s argument implies that there is an important sense in which Christ cannot be fitly called a mediator. Here Moses is described by this title, and the mediator (generic) is sharply distinguished from God. Moses was a person coming between two contracting parties, God and Israel, with the consequence that the law administered by Moses is apparently in opposition to the promises of God which depend upon God only. Obviously Christ is not such a mediator as Moses. He does not come between two contracting parties, for He Himself is the representative human receiver of God’s promise, and the Divine Son through whom we receive that promise. He includes both parties in His own Person, instead of coming between them. He is not the instrument of a contract, but the embodiment of a Divine gift. This passage implies that Christ united God and man, two parties previously at variance, in a wholly unique manner. And the same truth is asserted in the verse which calls Him ‘the one mediator between God and men’ (1 Timothy 2:5). In what sense St. Paul calls Christ a mediator will be shown more fully in § 3.
1. The Synoptic Gospels.—Although these do not employ the title ‘mediator,’ they throughout imply that the teaching, life, and death of Jesus were mediatorial. The familiar old division of His mediatorial functions into those of Prophet, Priest, and King is roughly correct, though it may be better to designate them as those of Prophet, King, and Redeemer. By such a division we are able to find a more natural place for those passages in the Synoptic Gospels which speak of His atoning work, than if we use the word ‘Priest.’ We are also able to do more justice to the truth that He revealed Himself as already the Messiah during ‘the days of his flesh,’ and did not teach that His Messianic Kingdom was only an affair of the future.
(a) The ‘wisdom’ of our Lord impressed His hearers at Nazareth, and when they were offended at the difference which they noted between Him and His humble family, Jesus said, ‘A prophet is not without honour, save in his own country, and in his own house’ (Matthew 13:54-58). Here He seems in some way to claim the office of a prophet. And there are several passages which show that the ordinary people inclined to regard Him as a Prophet. See, fully, under art. Prophet.
(b) He is also King. He claimed to fulfil the Jewish expectation of an ideal King, the Messiah. This cannot be reasonably disputed, in spite of the fact that this claim did not represent all that He was and all that He demanded. The confession of His Messiahship by St. Peter, the dispute between His disciples for places of honour, and especially the desire of the sons of Zebedee to sit on His right hand and His left, cannot be thrown aside as legendary inventions. Nor can we fail to see the Messianic meaning of His triumphal entry into Jerusalem, His trial and answer to the high priest (Mark 14:62), and the inscription ‘The King of the Jews’ upon the cross. Apart from His Messianic claim, His life and His death become unintelligible, although He used the actual title very seldom, and rather avoided it on account of the political associations which clung to it. See, further, artt. King and Kingdom of God.
(c) Jesus, who is Mediator in revealing God, is also Mediator in redeeming man. He offered to the Father a sacrifice of perfect human obedience which effected a new relation between God and mankind. It was a reparation to God for the disobedience of man.
In dealing with the redemptive work of Christ, we have to consider as of primary importance the place occupied by His death in the theology as well as in the history of the Synoptics. It is frequently asserted or hinted that He did not foresee His death until an advanced period in His ministry, and that, when He found that it was inevitable, He did not attribute to it any power of obtaining the remission of sins. These two theories do not elucidate the Gospels, but simply contradict them. All the accounts of our Lord’s baptism represent Him as hearing the words which declare that He is the Son in whom the Father is well pleased (Matthew 3:17, Mark 1:11, Luke 3:22). He was, therefore, from the first conscious that He fulfilled the Isaianic picture of the Servant of the Lord, who dies as a guilt-offering for the people. In submitting to baptism, He identified Himself with a race that has sinned; in submitting to the subsequent temptation, He identified Himself with a race which suffers when Satan lures it to sin. He also predicted His death early in His ministry. He is the bridegroom who will be taken away in the midst of joy, and His disciples will fast at that day (Mark 2:19-20). Later, He tells how He has to submit to the baptism of His Passion, and feels anguish until it is accomplished. He dreads it; but He desires it, because it is the necessary preliminary of His kindling a sacred fire on earth (Luke 12:49). With these words we must compare the question addressed to the ambitious sons of Zebedee, whether they can drink of His cup and be baptized with His baptism (Mark 10:38). The baptism and the cup represent the will of the Father with all the suffering which the doing of that will entailed. What that suffering was the story of Gethsemane tells us. It was there that He, with a final effort of His human will, identified Himself wholly with the Servant ‘wounded for our transgressions.’ But this identification had been outlined long before in the words, ‘Whosoever would be first among you shall be servant of all. For verily the Son of Man came not to be ministered unto, but to minister, and to give his life a ransom for many’ (Mark 10:45). This acceptance of death was not a mere example of perfect resignation. He had taught His disciples not to fear those who kill the body (Matthew 10:28), He had assured them that ‘he that findeth his life shall lose it; and he that loseth his life for my sake shall find it’ (Matthew 10:39). But the disciple who loses his life for Christ’s sake does not necessarily win any life except his own, whereas Christ’s death avails ‘for many.’ With this prediction we must connect the words used at the institution of the Lord’s Supper. Assuming that Christ did institute this sacrament, we may also assume that He who taught His own not to fear those who kill the body, did not mean that when His blood was shed ‘for many’ it was shed to save them from being killed by the Jews or Romans. Whether He did or did not add the words ‘for the remission of sins,’ He must have meant that a new covenant was being made between God and man. His death had some special value in itself, or else the Church would not have continued to show forth the Lord’s death (1 Corinthians 11:26). The special value which He attached to His own death is made plain by the account of the Lord’s Supper contained in the Petrine Gospel of St. Mark no less than in the Pauline Gospel of St. Luke. The shedding of Christ’s blood seals a covenant similar to the initial covenant made by Moses between God and the people (Exodus 24:3-8); it consecrates a new people to God. It also fulfils Jeremiah’s prophecy of a new covenant, of which the very foundation was the forgiveness of sins (Jeremiah 31:31). And, like the blood of the Paschal lamb, the blood of Jesus saves His people from a destruction that comes from God. With this sacrifice of Jesus His disciples are to hold communion. They appropriate the atonement, and as they appropriate it, it becomes for them a propitiation.
2. Acts of the Apostles and Epp. of St. Peter, St. Jude, and St. James.—The simple teaching about our Lord conveyed in Acts, more especially in chs. 1–12, and in the First Epistle of St. Peter and that of St. Jude and of St. James, justifies us in placing these books in a class by themselves. They represent a theology which in character, if not in date, is primitive, and in close touch with Judaism.
(a) In Acts Jesus is set forth as Prophet, Messiah, Son of God, and Redeemer. From the first He is the Lord Jesus (Acts 1:6; Acts 1:21). And at Pentecost St. Peter proclaims that ‘God hath made him both Lord and Christ, this Jesus whom ye crucified’ (Acts 2:36). He is the Prophet whom Moses had foretold, and those who will not hearken to Him will be utterly destroyed (Acts 3:22-23). His Messianic lordship is repeatedly preached; He is the Holy and Righteous One, the Prince of life, the Saviour, the Stone or foundation of the true temple, the Stone now exalted to be the Head of the corner (Acts 3:14-15, Acts 5:31, Acts 4:11). He is Lord of all (Acts 10:36), and there is salvation in none other (Acts 5:30-31,). Miracles are regarded as His work, though He is no longer visibly present. He is preparing for the ‘Day of the Lord,’ when the Divine Kingdom will be vindicated, and He has Himself poured out the Holy Ghost to fit the disciples for that day (Acts 2:33). Moreover, is unique Sonship is implied in the expression ‘the Father’ as used in the beginning of the book (Acts 1:4; Acts 1:7, Acts 2:3). Fitly does St. Stephen direct to Him his dying prayer, and Saul declare that He is the Son of God (Acts 9:20). The whole mission and work of Jesus is therefore mediatorial. His death has also an atoning mediatorial worth. Of great importance in Acts is the identification of our Lord with the suffering Servant of the Lord in Isaiah 53. Our Lord had so identified Himself, as is shown not only by the quotation in Luke 22:37 but by the whole tenor of His life from the time of His baptism. In Acts a keynote is struck by St. Peter’s words, ‘the God of our fathers hath glorified his Servant Jesus’ (Acts 3:13). When Philip meets the Ethiopian eunuch he finds that he is reading Isaiah 53, and resolves his doubts by explaining that the vicarious sufferer is Jesus. Acts shows plainly that the Christian Church of the most primitive period applied to Jesus this prophecy. ‘Of a truth in this city against thy holy Servant Jesus, whom thou didst anoint, both Herod and Pontius Pilate, with the Gentiles and the peoples of Israel, were gathered together, to do whatsoever thy hand and thy counsel foreordained to come to pass’ (Acts 4:27-28).
These Apostolic words show precisely how the Church regarded the death of Christ. He died, not as any ordinary martyr, but as the Messiah and the atoning Servant. The death was a necessity, not because it was simply inevitable from the surroundings in which Jesus lived and against which He struggled, but because God Himself required it as an indispensable means for the realization of His will for man. It took place by His foreknowledge (Acts 2:23), it was foretold by His prophets (Acts 3:18). Further, it would have been impossible for the Apostles to attribute this meaning to the death of Christ, unless they had been able to point to the empty grave, to assert that the Messiah lives, and that a direct relation can be established between Him and His sinful people. The Servant in Isaiah, though he died, lived again to ‘prolong his days.’ And because they were able to assert positively that Christ had risen, the first Christians were able to make the death of Christ a fundamental thing in their gospel. Repentance, faith, baptism, the gift of the Holy Spirit, are the distinctive gifts which flow from the death and resurrection of Jesus Christ. St. Peter exerts himself to deepen a sense of sin in his hearers by pointing to the cross. They tried to destroy the Saviour, but God thwarted their effort by raising Him from the dead. Their act, so far from accomplishing what they desired, fulfilled God’s counsel. Let them repent while there is time, before Christ returns to judgment (Acts 2:14-21, Acts 3:19-20, Acts 4:10-11, Acts 4:12 Acts 10:36-43). God offers forgiveness to those who are baptized in the name of Jesus Christ, and He offers the bestowal of the Holy Spirit to make a new life possible (Acts 2:38).
If we compare this very early doctrine with that of St. Paul, we see that, simple though it is, it is radically the same. And against all modern attempts to represent St. Paul as the first man who inseparably joined together the thought of Christ’s death, of sin, and of atonement, St. Paul’s own words protest: ‘I delivered unto you first of all that which also I received, how that Christ died for our sins according to the Scriptures’ (1 Corinthians 15:3). He affirms that he received it, and his testimony is true.
(b) In First Peter the mediatorial character of Christ’s death is always present to the writer’s mind. The doctrine of this Epistle may possibly have been influenced by that of St. Paul, but it is considerably less developed, and is such as we might well expect from St. Peter. The doctrine with regard to our Lord’s Person is simple. It is taught that He existed before He was born on earth, for He was not only ‘foreknown indeed before the foundation of the world’ (1 Peter 1:20), which might not necessarily imply a personal pre-existence, but His Spirit was in the prophets before the Incarnation (1 Peter 1:11). To Him, as to a Divine Being, glory and dominion are ascribed (1 Peter 5:11). In consequence of His resurrection, baptism ‘saves’ us (1 Peter 3:21). It has an inward power to cleanse the soul in response to the interrogation of a good conscience, because Christ rose and lives.
But it is the Passion of Christ, the ‘precious blood,’ that fills this letter with its peculiar glow. By that blood, ‘as of a lamb without blemish and without spot,’ we were ‘redeemed’ (1 Peter 1:18-19). It is a moral redemption, changing a former ‘manner of life’ into a better type of conduct. His action involved a patient endurance which it is the Christian’s duty to imitate (1 Peter 2:21, 1 Peter 4:1, 1 Peter 3:17-18). But it is, nevertheless, an objective external fact before it becomes subjective and inward. Christians are ‘elect according to the foreknowledge of God the Father, in sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ’ (1 Peter 1:2). The life of obedience involves sprinkling with the blood. As the Israelites were received into a unique relation with God at Sinai by being sprinkled with sacrificial blood, so by the blood shed on Calvary, a new elect race is dedicated to God. It is this blood that has an abiding power to cancel sin. What Christ did in His Passion is clearly stated, ‘His own self bore our sins in his own body upon the tree’ (1 Peter 2:24). The word ‘bear’ means both ‘endure,’ and ‘carry’ a sacrifice to the altar. So Christ both endured the consequences of our sins, and carried them to the cross as if they were His own. He suffered for sins which were not His own, and He did it that we might be ‘healed.’ Again, St. Peter says that Christ ‘suffered for sins once, the righteous for the unrighteous, that he might bring us to God’ (1 Peter 3:18). He is urging his readers to be prepared to suffer for righteousness’ sake; he hopes that their conduct may silence opposition, perhaps that it may bring others to God. But all the power to suffer rightly rests on an event now past. It is the solitary death of Christ ‘for sins’ that enables us to go to God and sets us right with God. Like St. Paul and like the author of Hebrews, St. Peter regards the death of Christ as the supreme event which established for mankind a free communion with the Father.
(c) The Epistle of St. Jude and the Second of St. Peter do not add to the doctrine of Christ’s mediation. The lascivious sect against which the former is directed seems to have denied the reality of the Incarnation and of the Lordship of Christ (Judges 1:4), which the writer regards as essential. He mentions the Holy Spirit, God, and our Lord Jesus Christ together (Judges 1:21), and ascribes glory to ‘God our Saviour’ through Jesus Christ. 2 Peter also simply assumes the Divinity and mediatorial work of Christ. The writer describes himself as ‘the bond-servant and apostle of Jesus Christ’ (2 Peter 1:1), describes Jesus as ‘Lord and Saviour’ (2 Peter 2:20), speaks of growing ‘in the grace and knowledge of our Lord and Saviour Jesus Christ’ (2 Peter 3:18), and of entrance into His ‘eternal kingdom’ (2 Peter 1:11).
(d) In the Epistle of St. James little is said, yet much is implied, respecting the Person of Christ. He is ‘Lord’ and ‘the Lord of glory’ (James 2:1). His is the ‘honourable name’ (James 2:7) which was named over Christians in baptism. He is unquestionably regarded as the Mediator of salvation. For the ‘word of truth,’ ‘the implanted word’ (James 1:18; James 1:21), which the Christians have received, has come to them through Christ, and He is called ‘the judge’ who ‘standeth before the doors’ (James 5:8-9). Moreover, the opposition manifested by St. James towards a misuse of Christian freedom is of a kind which implies that he, like the people whom he desired to refute, believed that faith gains blessings from God through Christ. He illustrates the necessity of good works by instances in which ‘works’ can hardly be distinguished from faith, but are its necessary expression. He insists that God requires a good life; but, no less truly than St. Paul, he insists that a living faith is requisite for salvation. There is no developed Christology, but the writer who calls himself a ‘bond-servant of God and of Jesus Christ,’ and is so faithful both to the letter and to the spirit of Christ’s moral teaching, must necessarily have believed that He is the Mediator between God and man.
3. The Pauline Epistles.—(a) St. Paul’s doctrine of the Person of Christ is fundamentally the same in all his Epistles. And his whole teaching concerning the work of Christ is inseparable from the doctrine of His Person. Jesus is the Son of God, who, as such, possesses a superhuman and Divine nature. God is ‘the Father of our Lord Jesus Christ’ (2 Corinthians 1:3), and the Son shares in the spiritual immaterial nature of the Father. In his earliest Epistles, those to the Thessalonians, Jesus is called ‘the Lord Jesus,’ and each letter closes with the prayer that His ‘grace’ or unmerited kindness may be with His people. It is assumed that Jesus is exalted to heaven, is the Lord ruling the Church, and that He will return to judge the world. In the second group of Epistles—1 and 2 Cor., Gal., Rom. [1] —there is much teaching about our Lord’s Person. He is God’s ‘own Son’ (Romans 8:3), and to Him alone belongs the privilege of being ‘the image of God’ (2 Corinthians 4:4). St. Paul applies to Christ passages which in the OT refer to Jehovah (Romans 10:13, 1 Corinthians 2:16; 1 Corinthians 10:22), and in Romans 9:5 says that He is ‘over all, God blessed for ever.’ The Son of God is more ancient than all creation, and ‘through him all things were made’ (1 Corinthians 8:6). He existed in heaven before He was ‘sent forth’ on earth, and this coming to earth was for Him the humiliation of exchanging riches for poverty (2 Corinthians 8:9). The last two facts are fundamental in the next group of Epistles (Colossians 1:15-17, Philippians 2:5-11).
The third group of Epistles—Phil. [2] , Col., Eph.—illustrates these doctrines more fully. Philippians 2:5-11 lays special stress upon the self-sacrifice involved in the Son of God taking ‘the form of a servant.’ In heaven He had ‘the form of God,’ but He ‘emptied himself, taking the form of a servant, being made in the likeness of men.’ This likeness is elsewhere called ‘the likeness of sinful flesh’ (Romans 8:3). In Colossians, St. Paul attacks a superstitious theosophy which taught that worship ought to be paid to some intermediate beings who come between God and the world—a theory which implied that God could not come into direct contact with matter. Against this St. Paul insists upon the mediatorial work of the Son of God in both creation and redemption. He declares that the Son is the ‘image’ or adequate counterpart of the Father, and the ‘firstborn of all creation,’ i.e., not the first being created, but, as the context shows, ‘born before all creation’ (Colossians 1:15-16). All things were created in Him, since their existence was conditioned by His thought; by Him, since it was through His power that they came into being; unto Him, since all creation finds in Him the summit of its evolution. All things cohere in Him (Colossians 1:17), and it was God’s purpose that all things should be summed up in Him (Ephesians 1:10). The sum total of God’s attributes dwells in Him bodily (Colossians 2:9). And the Church is an organism without which Christ deigns to regard Himself as incomplete, because without the Church His incarnate life would not continue to be manifested. It is an extension of the Incarnation. It is a body in which Christ Himself lives and works (Ephesians 1:23), the suffering of its members completes His own (Colossians 1:24) by making possible a further application to mankind of His saving power.
The Church therefore exists to promote a certain relation between God and man. That relation is one of union and communion. The new confession which is taught to us by the Spirit of God’s Son is expressed in the words ‘Abba, Father.’ The very Aramaic word used by Jesus in His communion with the Father in Gethsemane (Mark 14:36) is used by St. Paul to describe the Christian’s attitude towards God. The prominence given by St. Paul to the love of God for man, for all men, for sinners, is unceasing. His certainty of God’s love rests on all that Jesus did and does, but the most fundamental proof of it was that Jesus died. By this God commends His love toward us (Romans 5:8). This makes it obvious that God will give us all things (Romans 8:32). And this equally proves the love of Christ (2 Corinthians 5:14, Ephesians 5:2; Ephesians 5:25). The death of Christ is, therefore, the highest proof of the love of the Father and the love of Jesus for mankind. The mediatorial work of the Son of God is a process involved in the whole relation of His Divine Person to the world. But it was focussed in one great event—His death.
(b) St. Paul’s teaching about the death of Christ is entirely consistent. He teaches that there are two great elements in the process of the individual man’s reconciliation with God. The first is his faith in Christ, who died as a sacrifice on our behalf. The second is that inward, vital, and ethical union with Christ, the ‘life-giving Spirit’ (1 Corinthians 15:45), involved in our baptism ‘into Christ.’
To suppose that his language about dying as our ‘ransom’ or ‘price’ (1 Corinthians 6:20; 1 Corinthians 7:23, 1 Timothy 2:6, Titus 2:14) is inconsistent with our need of identification with Christ, or that the moral identification excludes the need of a sacramental identification, is to create an imaginary false antithesis. Sacrifice, rightly understood, implies communion with the object sacrificed. And sacraments convey the power which is taken and used by that moral choice which is called ‘faith.’ Baptism begins our new supernatural life (Romans 6:4 f.), the Lord’s Supper imparts to us sustenance for that life (1 Corinthians 10:3 f.). In both we enter into union with a Christ who died, and died ‘for us’ and ‘for sins’ (e.g. 2 Corinthians 5:14, Galatians 1:4, Romans 8:32, Ephesians 5:25). That death had a special meaning for mankind as a whole, for God the Father, and for Christ Himself.
(i.) The death of Christ effected a reconciliation.—By it we were reconciled to God (Romans 5:9-10, Ephesians 1:7). This is because God was in Christ reconciling the world unto Himself (2 Corinthians 5:19), and those who were ‘alienated and enemies’ Christ has reconciled in the body of His flesh through death (Colossians 1:22). The action of Christ is identical with the action of God. In Christ living and Christ dying God was present, ‘not reckoning trespasses.’ He came to pardon when He might have punished. The cross, therefore, manifests the love and pity of God. And the reason why the love of Christ specially ‘constraineth us’ is ‘because we thus judge that one died for all (therefore all died); and he died for all, that they which live should no longer live unto themselves, but unto him who for their sakes died, and rose again’ (2 Corinthians 5:14 f.). We feel the constraint of love when we see that Christ died a death which was a substitute for our death. If the Son had not died, we should have been left to experience the death of a sinner who is alienated from God. The work of reconciliation was done by the Father through the Son,—done outside us before it was done in us.
(ii.) The death of Christ removes the wrath of God.—Sinners are exposed to God’s wrath (Romans 1:18; Romans 1:32; Romans 2:3; Romans 5:10; Romans 11:28). This wrath is not vindictiveness, but the attitude of a loving Father towards that which destroys the very life of His children. The wrath of God is removed when, ‘through faith,’ the sinner accepts Jesus as a ‘means of propitiation’ (Romans 3:25). God justifies, acquits as righteous, thos
CARM Theological Dictionary - Mediation, Mediator
A mediator is someone who intervenes, someone who conveys and conciliates. The word "mediator" is not found in the O.T., but its principle is. God gave the Law to the people through a mediator, Moses (Galatians 3:19), who was a type of the true mediator, Jesus. The word occurs only a few times in the N.T.: 1 Timothy 2:5; Hebrews 8:6; Heb 9:15; Heb 12:24. It is in the N.T. that the true nature of mediation is understood in the person of Jesus Christ. He is the mediator of a better covenant (Hebrews 8:6). He was able to become our mediator by becoming man (John 1:1; Joh 1:14) and dying as our substitute (1 Peter 1:18-19; 1Pe 2:24). He reconciled us to God (Ephesians 2:16).
Charles Buck Theological Dictionary - Mediator
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.
It was necessary that he should be man:
1.That he might be related to those he was a Mediator and Redeemer of.
2.That sin might be satisfied for, and reconciliation be made for it, in the same nature which sinned.
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 .
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 .
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 .
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 .
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,
1.No mere man could have entered into a covenant with God to dedicate between him and sinful men.
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.
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.
The properties of Christ as Mediator are these:
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.
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, Ephesians 2:18 . 1 John 2:2 .
4.He is 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.
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:
The Hawker's Poor Man's Concordance And Dictionary - Mediator
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."
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)
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)
Morrish Bible Dictionary - Mediator
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 through Him and in Him. 1 Timothy 2:5 ; Hebrews 8:6 ; Hebrews 9:15 ; Hebrews 12:24 .
Webster's Dictionary - Mediator
(n.) One who mediates; especially, one who interposes between parties at variance for the purpose of reconciling them; hence, an intercessor.
Watson's Biblical & Theological Dictionary - Mediator
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; 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 [1] 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," 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,"
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 .
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, 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 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.
American Tract Society Bible Dictionary - Mediator
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 .
Vine's Expository Dictionary of NT Words - Mediator
1: μεσίτης (Strong's #3316 — Noun Masculine — mesites — mes-ee'-tace ) 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.
In Galatians 3:19 Moses is spoken of as a "mediator," and the statement is made that "a mediator is not a mediator of one," Galatians 3:20 , that is, of one party. Here the contrast is between the promise given to Abraham and the giving of the Law. The Law was a covenant enacted between God and the Jewish people, requiring fulfillment by both parties. But with the promise to Abraham, all the obligations were assumed by God, which is implied in the statement, "but God is one." In the Sept., Job 9:33 , "daysman."

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Mediation, Mediator - A Mediator is someone who intervenes, someone who conveys and conciliates. The word "mediator" is not found in the O. God gave the Law to the people through a Mediator, Moses (Galatians 3:19), who was a type of the true Mediator, Jesus. He is the Mediator of a better covenant (Hebrews 8:6). He was able to become our Mediator by becoming man (John 1:1; Joh 1:14) and dying as our substitute (1 Peter 1:18-19; 1Pe 2:24)
Mediator - By way of eminence, Christ is the Mediator, the divine intercessor through whom sinners may be reconciled to an offended God. Tim 2 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
Daysman - The word signifies 'mediator,' or 'umpire,' as in the margin : one "that might lay his hand upon us both," Job 9:33 : as the Lord Jesus is Mediator between God and men
Mediatrix - ) A female Mediator
Daysman - The KJV term for a Mediator, arbitrator, or umpire (Job 9:33 ). In the Near East such Mediators placed their hands on the heads of the parties in a dispute. The Mediator may have attempted to bring both parties together in reconciliation or may have had authority to impose a settlement on both parties. The New Testament points to “the man Christ Jesus” as the “one Mediator between God and men” (1 Timothy 2:5 )
Daysman - ) An umpire or arbiter; a Mediator
Daysman - An umpire or arbiter a Mediator
Mediatorship - ) The office or character of a Mediator
Mediator - 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. The Lord Jesus is the Mediator — the only Mediator — "between God and men" universally. 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 through Him and in Him
Mediator - 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. 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 . Jesus Christ, therefore, was the appointed Mediator to bring about reconciliation, Genesis 3:12 . Now, in order to the accomplishing of this work, it was necessary that the Mediator should be God and man in one person. That he might be related to those he was a Mediator and Redeemer of. 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 . 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 . 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. 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. ...
The properties of Christ as Mediator are these: ...
1. He is the only Mediator, 1 Timothy 2:4 . 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. He is the Mediator both for Jews and Gentiles, Ephesians 2:18 . He is Mediator both for Old and New Testament saints. He is a suitable, constant, willing, and prevalent Mediator; his mediation always succeeds, and is infallible
Mediatorial - ) Of or pertaining to a Mediator, or to mediation; Mediatory; as, a Mediatorial office
Mediator - 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). 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. ...
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). ...
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). ...
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; Philippians 2:5-8; 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
Mediator, Mediation - Mediator, MEDIATION. The word ‘mediator’ (Gr. mesîtçs ) occurs in the NT, once of Moses as the Mediator of the Law ( Galatians 3:19-20 ), in the other instances of Christ as the ‘one Mediator between God and man’ ( 1 Timothy 2:5 ), and the Mediator of a ‘better’ ( Hebrews 8:5 ), or ‘new’ ( Hebrews 9:15 , Hebrews 12:24 , in latter passage ‘new’ in sense of ‘recent’) covenant. As regards the fundamental relation of man to God, Jesus, in the NT, is the one and sole Mediator. 17) preserves the great intercessory prayer of Jesus after the Last Supper, and intercession is declared to be a chief exercise of Christ’s Mediatorial function in heaven ( Romans 8:34 , Hebrews 7:25 , 1 John 1:1 ). Intercessory prayer is a duty of the Christian ( 1 Timothy 2:1-2 ), but always and only in the name of Christ, who in the same context is declared to be the ‘one Mediator’ ( 1 Timothy 2:5 ). Paul and the Epistle to the Hebrews in different ways take notice, that it involved no Mediator ( Genesis 12:1-3 ; Genesis 12:15 ; Genesis 12:17 ). Paul’s peculiar saying, ‘Now a Mediator is not a Mediator of one; but God is one’ ( Galatians 3:20 ; there were not, as in the covenant through Moses, two contracting parties; the covenant proceeded solely from God, and was unconditional). God himself took the place of Mediator in this covenant, and, because He could swear by no higher than Himself, ‘interposed (mediated) with an oath’ in ratification of His promise (cf. It is different in the covenant with Israel at Sinai, where Moses is throughout (by God’s appointment and the people’s own desire, Exodus 19:10-25 ; Exodus 20:18-21 ) the Mediator between God and the people ( Galatians 3:19 , point of contrast between law and promise). It is noticeable, therefore, that all the passages that speak of Jesus as ‘Mediator’ do it in direct connexion with His sacrificial death; 1 Timothy 2:5 ‘one Mediator between God and men, himself man, Christ Jesus’ connects with 1 Timothy 2:6 ‘who gave himself a ransom for all’; Hebrews 9:15 declares: ‘For this cause he is the Mediator of a new covenant, that a death having taken place for the redemption of the transgressions that were under the first covenant’ (cf. Romans 3:25 ); Hebrews 12:24 , where to come ‘to Jesus the Mediator of a new covenant’ is to come ‘to the blood of sprinkling, that speaketh better than that of Abel’; so also Hebrews 8:6 (cf. It is this fact, that Jesus has made the perfect sacrifice for sin, coupled with His unique dignity, as Son of God, which constitutes Him the Mediator sui generis . Prophets also might be called Mediators, as commissioned revealers of the will of God to the people; but mediation is peculiarly connected with the functions of the priest. Under the Law the people could approach God only through the Aaronic priesthood; but the Mediatorial function was peculiarly vested in, and exemplified by, the high priest. This twofold aspect of the high-priestly function, as the Epistle to the Hebrews seeks to show, is in a perfect and abiding way realized in Christ, who is thus the one true Mediator, our ‘great high priest, who hath passed through the heavens’ ( Hebrews 4:14 )
Blastus - Herod Agrippa I's chamberlain; Mediator between him and the people of Tyre and Sidon, who made him their friend (Acts 12:20)
Mediator - Mediator. 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
Interposed - 1: μεσιτεύω (Strong's #3315 — Verb — mesiteuo — mes-it-yoo'-o ) "to mediate, give surety" (akin to mesites, "a Mediator"), is translated "interposed" in Hebrews 6:17 , RV
Mediator - The Council of Trent defines that "we were saved through the merits of one Mediator Our Lord Jesus Christ". The object of the Mediatorship is here pointed out as the salvation of mankind, as Saint Paul wrote (1 Timothy 2; cf. Christ is well qualified to be a Mediator, i. " Even if man had not sinned and the Incarnation had not taken place, Christ would be our Mediator, to offer to God mankind's homage thus deified, "Glory to God in the highest," and bring God's blessings down upon men. As Wilhelm well says, "His mediation partly replaces, partly completes, partly renders possible and efficacious the saving work of man himself," for personal salvation and sanctification are effected by our own free acts as members of Christ, enabled by the Communication of life Divine to do godly acts and really merit our eternal reward when Christ our Mediator will achieve His triumph
Mediator - In this sense Moses is called a Mediator in Galatians 3:19 . ...
Christ is the one and only Mediator between God and man (1 Timothy 2:5 ; Hebrews 8:6 ; 9:15 ; 12:24 ). 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 ). 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
Daysman - Job 9:33 (a) This name is given to our Lord JESUS who is the only Mediator between GOD and man, the only intercessor, and the only advocate
Mediator - , "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. ...
In Galatians 3:19 Moses is spoken of as a "mediator," and the statement is made that "a Mediator is not a Mediator of one," Galatians 3:20 , that is, of one party
Intercessor - A Mediator one who interposes between parties at variance, with a view to reconcile them one who pleads in behalf of another
Offices of Christ - ...
See articles INTERCESSION, Mediator, &c
Melchizedezians - They affirmed that Melchizedeck was not a man, but a heavenly power superior to Jesus Christ; for Melchizedeck, they said, was the intercessor and Mediator of the angels; and Jesus Christ was only so for man, and his priesthood only a copy of that of Melchizedeck
Mediator - 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. 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. ...
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. ...
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 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, 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 sponsor, the surety, of the covenant. ...
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. 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. 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
Wisdom - This is one of the names of the Son of God, as Mediator; Christ the wisdom of God
Mediator - 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. 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. 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. 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
Moses - Exodus 2:10 (c) He is sometimes considered as a type of CHRIST in that he was the Mediator between GOD and Israel
Surety - " It is certainly true that the Son of God, in all that he has done or is still doing as Mediator, may be justly viewed as the surety of the new and everlasting covenant, and as affording the utmost security to believers that, as the Father hath given all things into his hands, they wilt be conducted with effect, and all the exceeding great and precious promises of that covenant assuredly be accomplished. The substance of their remarks is, that the original term employed by the Apostle, and which occurs no where else in Scripture, is εγγυος , which is derived from εγγυς , near, and signifies one who draws near, or who brings others near; which sense of the word will not very well accord with that of a substitute or representative The Greek commentators very properly explain, the word by μεσιτης , a Mediator. Now, as in this passage a comparison is stated between Jesus, as a high priest, and the Levitical high priests; and as the latter were considered by the Apostle to be the Mediators of the Sinai covenant, because through their mediation the Israelites worshipped God with sacrifices; it is evident that the Apostle in this passage terms Jesus the High Priest or Mediator of the better covenant, because, through his mediation, or in virtue of the sacrifice which he offered of himself to God, believers receive all the blessings of the new covenant. From the whole, therefore, it is plain that the word "surety" in this place is equivalent with that of Mediator or high priest
Girolamo Masci - He was a Franciscan, general of his order, Mediator between France and Castile, and cardinal-bishop of Palestrina
Nicholas iv, Pope - He was a Franciscan, general of his order, Mediator between France and Castile, and cardinal-bishop of Palestrina
Masci, Girolamo - He was a Franciscan, general of his order, Mediator between France and Castile, and cardinal-bishop of Palestrina
Mediator - 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. "...
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. 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. " 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. 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
End - (Revelation 21:6) And when we consider in how many ways the Lord is, both the beginning and the end, the Alpha and the Omega, surely it is very blessed to make him, what the Father hath made him, as the Mediator and head of his church and people, the first and the last in all our pursuits, affections, and designs: Jesus Christ, the same yesterday, today, and for ever
Eutychianism - Therefore, He would be unable to act as Mediator and unable to truly atone for our sins
Generation, Eternal - Some, however, suppose that the term Son of God refers to Christ as Mediator; and that his Sonship does not lie in his divine or human nature, separately considered, but in the union of both in one person. ...
That the Sonship of Christ respects him as Mediator will be evident, if we compare John 10:30 . Considered as a distinct person in the Godhead, without respect to his office as Mediator, it is impossible, that, in the same view, he should be both equal and inferior to his Father. Again: he expressly tells us himself that "the Son can do nothing of himself; that the Father showeth him all things that he doth; and that he giveth him to have life in himself, " John 5:19-20 ; John 5:26 , which expressions, if applied to him as God, not as Mediator, will reduce us to the disagreeable necessity of subscribing either to the creed of Arius, and maintain him to be God of an inferior nature, and thus a plurality of Gods, or to embrace the doctrine of Socinus, who allows him only to be a God by office. But if this title belong to him as Mediator, every difficulty is removed
Union Hypostatical - For the reasons of this union, see article Mediator
Priest - ) One who officiates at the altar, or performs the rites of sacrifice; one who acts as a Mediator between men and the divinity or the gods in any form of religion; as, Buddhist priests
Interest in Christ - A term often made use of in the religious world; and implies our having a right to claim him as our Mediator, surety, advocate, and saviour, and with him all thse spiritual blessings which are purchased and applied by him to those whom he has redeemed
Herald - 1 Timothy 2:5-7 outlines Paul's message as the uniqueness of God, Christ's unique role as Mediator between God and humanity, and Christ's death as ransom
Daysman - We know a Mediator on a level with God, and also on a level with us, the God-man Jesus (1 Timothy 2:5)
Covenant, the New - ' At the institution of the Lord's supper the Lord spoke of His blood as 'the blood of the new covenant,' Matthew 26:28 ; 1 Corinthians 11:25 ; and 'He is the Mediator of the new covenant. From which we gather that though the making of this covenant with Israel is still future, the principle of it, namely, that of sovereign grace, is that on which God is now acting as setting forth the terms on which He is with His people, the Lord Jesus being the Mediator, through whom allthe blessing is secured
Mediator, Mediation - They also use Mediators to argue a case or to negotiate terms of peace with a hostile party, as Moses did with Pharaoh on behalf of Israel (Exodus 6:28-12:32 ) and Joab did with David on behalf of Absalom (2 Samuel 14:1-24 ). ...
People, too, serve as God's Mediators. Priests served as Mediators between God and his people not only when sin was at issue but also when the people of God wanted simply to make offerings of gratitude (Leviticus 2:1-16 ). ...
Just as broken human relations often require the reconciling services of a Mediator, however, the Bible often speaks of mediation when God and his people are at odds. ...
The greatest of all Mediators in the Old Testament, however, is Moses. Moses not only served as a Mediator in the innocent sense when, at God's gracious initiative, he communicated the terms of the Sinaitic covenant with Israel (Exodus 19:9 ; 20:19 ; 24:1-2 ; 34:27-28 ; 2 Corinthians 5:11-20 ; Deuteronomy 5:5 ); but he served as Israel's intercessor after they had broken the covenant and stood in danger of God's righteous wrath according to the covenant's terms (Exodus 32:7-14 ; 33:12-23 ; Numbers 14:13-19 ). According to the New Testament, the coming of Jesus ushered in the era of this new covenant, and Jesus himself is its Mediator. Paul ties these concepts neatly together in 1 Timothy 2:4-6 when he declares that God's desire to save all people is expressed in the "one Mediator, " Christ Jesus, who gave himself as a ransom for all. ...
The most sustained theological treatment of the concept of the Mediator in the Bible, however, comes from the author of the letter to the Hebrews. His response to this church is a carefully argued reminder of Christ's superiority to every aspect of Israel's Old Covenant, and a crucial step in this argument is that Christ is the Mediator of a new covenant (8:6; 9:15; 12:24). ...
The author observes that Moses' Mediatory role not only involved communicating the terms of the covenant from God to Israel but also serving a priestly function in light of Israel's sinfulness. Jesus, too, performed all these functions; but his work and what it effected were superior in every way to the Mediatorial role of Moses, for he was the Mediator of a better covenant (8:6; 9:15). This does not mean, however, that Christ's work as Mediator in other capacities has ended. From this the author concludes that since Jesus is the Mediator of a new covenant of forgiveness (v. ...
For Paul and the author of Hebrews, therefore, Christ's role as Mediator received a covenantal interpretation that echoes the Old Testament at every step. It provides an excellent example of how God has stooped to our weakness and used language readily intelligible in any culture to describe his holiness, our sin, and his gracious provision of Christ as the "one Mediator" of our salvation. Brunner, The Mediator ; T
Mediate - ) To effect by mediation or interposition; to bring about as a Mediator, instrument, or means; as, to mediate a peace
Mediator - Therefore, there needs to be a Mediator who can stand between them and God, and somehow bring them back to him. 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). God has now established a new and eternal covenant, Jesus Christ being the Mediator (Hebrews 8:6; Hebrews 9:15; Hebrews 12:24)
Intercession - In thus pleading for sinners as the one Mediator, his work is perfect; it precludes all help a virgin, saints, or angels; and will certainly prevail
de Lisle, Ambrose Lisle March Phillipps - He acted as an unofficial Mediator between the Church and the Oxford Movement and his zeal resulted in many conversions
Angel - Christ, the Mediator and head of the church
Ambrose Lisle March Phillipps de Lisle - He acted as an unofficial Mediator between the Church and the Oxford Movement and his zeal resulted in many conversions
Gospel - ...
The history of the birth, life, actions, death, resurrection, ascension and doctrines of Jesus Christ or a revelation of the grace of God to fallen man through a Mediator, including the character, actions, and doctrines of Christ, with the whole scheme of salvation, as revealed by Christ and his apostles
Redeemer - See GOEL , See Mediator , and See JESUS CHRIST
Judgment, the Final - The judge is Jesus Christ, as Mediator. "It pertains to him as Mediator to complete and publicly manifest the salvation of his people and the overthrow of his enemies, together with the glorious righteousness of his work in both respects
Dispensation - The Son of God, who was the real Mediator through all former dispensations, has condescended to become the visible Mediator of this dispensation
Kingdom of Christ - By the kingdom of Christ is meant, his Mediatorial kingdom, as the head of his body the church; and though this supreme power and glory of the Lord Jesus hath undoubtedly its foundation in his eternal power and GODHEAD, inasmuch that had, he not been one with the Father over all, God blessed for ever, he never could have formed this kingdom as Mediator, yet his sovereignty, as the glorious Head of his church is distinct from that kingdom of his oneness in the GODHEAD with the Father and the Holy Ghost. His kingdom of Mediator is a kingdom given to Christ
Levitical Priesthood - The essential notion of the Levitical priesthood was that of Mediator between God and man (Joel 2)
Nathanael - He was the divinely given Mediator, God’s unique ‘ladder’ that connected earth and heaven
Adore - JEHOVAH, in his threefold character of person, Father, Son, and Holy Ghost, can be the only object of adoration; and this, through the glorious Mediator, the Lord Jesus Christ
Treasure - Hence, Jesus speaking under the character of Wisdom-Mediator, saith: "That I may cause those that love me to inherit substance, and I will fill their treasures
Colossians, Epistle to the - Paul shows that all our hope of salvation is in Christ the only Mediator, in whom all fullness dwells; he cautions the Colossians against the errors introduced among them, as inconsistent with the gospel, and incites them by most persuasive arguments to a temper and conduct worthy of their Christian character
Miracle - But in those actions of the Lord Jesus peculiar to the Mediator as Mediator, and where, from having as Son of God abased himself for the purposes of salvation, he manifested forth the miracles he wrought, here the glory of the work became personal, and belonged wholly to Jesus as Mediator, I need not particularize instances, else I might observe, that the healed paralytic, the cleansed leper, the centurion's son, the water turned into wine; these and the tike are all of the personal kind
Innocent ii, Pope - Innocent summoned the Tenth Æcumenical Council, 1139, to remove the consequences of the schism; and acted as Mediator in a controversy between Alfonso of Spain and Alfonso Henrique of Portugal
Gregorio Papareschi - Innocent summoned the Tenth Æcumenical Council, 1139, to remove the consequences of the schism; and acted as Mediator in a controversy between Alfonso of Spain and Alfonso Henrique of Portugal
Coner-Stone - Further, as the corner stone occupies an important and conspicuous place, Jesus is compared to it, 1 Peter 2:6 , because God has given him, as the Mediator, a dignity and conspicuousness above all others
Generation - ...
But while this doctrine of the eternity of the Son of God in common with the Father, is held faith to us in the Scripture as a most certain truth, though unexplained, because our faculties are not competent to the explanation of it, the Holy Ghost hath been very explicit in teaching the church how to understand the phrases in his sacred word, where the Son of God, when standing up as the Mediator and Head of his church before all worlds, is called the "first begotten Son, and the only begotten of the Father," full of grace and truth. All these and the like phrases wholly refer to the Son of God, in his humbling himself as our Redeemer and Mediator, the God-man in one person, Christ Jesus; then begotten to this great design; the first in all JEHOVAH'S purposes for salvation. (Ephesians 1:17) All these and numberless expressions of the like nature, wholly refer to the Son of God as Christ; and have no respect to his eternal nature and GODHEAD abstracted from his office-character as Mediator. ...
And I cannot in this place help expressing my wish that the writers of commentaries on the word of God had kept this proper distinction, when speaking of the Lord Jesus, between his eternal nature and essence, as Son of God, which is every where asserted, but no where explained, and his office-character as God-man Mediator, the Christ of God, which is fully revealed
Leo the Great, Pope Saint - A deacon, he was sent to Gaul as Mediator by Emperor Valentinian III
Leo i, Pope Saint - A deacon, he was sent to Gaul as Mediator by Emperor Valentinian III
Leo ix, Pope Saint - Mediator between France and the Empire, he was elected to the papacy as the choice of the Romans, and Henry III of Germany
Sequester - ) A person with whom two or more contending parties deposit the subject matter of the controversy; one who mediates between two parties; a Mediator; an umpire or referee
David - But added to this, as a type of the Lord Jesus, and the great Mediator bearing his name, renders him still more endearing to our view
Gospel - The revelation of the grace of God to fallen man through a Mediator
Accord - The Mediator of an accord
Crown - But the crown of Mediator is peculiarly and personally his own
Rellyanists - He believed that Christ as Mediator was so united to mankind, that his actions were theirs, his obedience and sufferings theirs; and, consequently, that he has as fully restored the whole human race to the divine favour, as if all had obeyed and suffered in their own persons; and upon this persuasion he preached a finished salvation, called by the apostle Jude, "The common salvation. In general they appear to believe that there will be a resurrection to life, and a resurrection to condemnation; that believers only will be among the former, who as first fruits, and kings and priests, will have part in the first resurrection, and shall reign with Christ in his kingdom of the millennium; that unbelievers who are after raised, must wait the manifestation of the Saviour of the world, under that condemnation of conscience which a mind in darkness and wrath must necessarily feel; that believers, called kings and priests, will be made the medium of communication to their condemned brethren; and like Joseph to his brethren, though he spoke roughly to them, in reality overflowed with affection and tenderness; that ultimately every knee shall bow, and every tongue confess that in the Lord they have righteousness and strength; and thus every enemy shall be subdued to the kingdom and glory of the Great Mediator
Begotten - ...
But in relation to the Son of God, as the first begotten and the only begotten of the Father, full of grace and truth, if those terms are confined to the person of the Lord Jesus in his character and office as Mediator, here all difficulty vanisheth to the proper apprehension of our mind; and under divine teaching, we are not only brought to the full conviction of the glorious truth itself, but to the full enjoyment of it, in knowing the Lord Jesus Christ in his Mediatorial character, God and man in one person, the Head of union with his people, and the Head of communication also to his people, for grace here and glory for ever. " (Psalms 2:7) Begotten; that is, when in the decree concerning redemption, the Father predestinated the Son unto the being and office of the God-man Mediator. Hence, (according to my view of things) nothing plainer than that in those expressions of the begotten and only begotten of the Father, is not the least reference to the eternal generation of the Son of God; but those, and the like of Scripture, respect only the person of the Jesus in his character and office of Mediator. Isaiah 61:1-3 compared with Luke 4:16-22; and yet as particularly as either, the Lord Jesus, under the Spirit of prophecy, describes his commission as Mediator both from the Father and the Holy Ghost, ages before his incarnation, and the consequent execution of his office as Redeemer to his church and people. The distinction is, in my apprehension, highly important in the exercises of faith, between the eternal generation of the Son of God as God, and the Son of God as Mediator, begotten to the office mid character of Mediator. " And it is no less most blessed and interesting to behold the Son of God thus begotten of the Father, the God-man Mediator, when, for the gracious purposes of salvation, he stood up in his covenant character, that he might be both the head of union and of fulness for communication to his people in grace, and in glory, for ever
Chosen of God - Concerning the person of the Lord Jesus Christ as chosen, and set apart from all eternity, the glorious Head and Mediator of his people, these portions are some among the many
Incarnation - The doctrine of the incarnation ensures accuracy, the knowledge that God died on the cross to atone for sin and that the God-man (Jesus) is now in heaven as a Mediator (1 Timothy 2:5) between us and God
Gregory ix, Pope - He was legate to Germany, where he effected a truce between two claimants, and Mediator between Pisa and Genoa, Milan and Cremona, and Bologna and Pistoia
Infants - Cold comfort to parents who bury their families in infancy! The most probable opinion seems to be, that they are all saved, through the merits of the Mediator, with an everlasting salvation
Ugolino, Count of Segni - He was legate to Germany, where he effected a truce between two claimants, and Mediator between Pisa and Genoa, Milan and Cremona, and Bologna and Pistoia
Head - Indeed, the subject even looks farther than this, and directs the mind of the truly regenerated believer to behold JEHOVAH, in his threefold character of person, as being the Head of Christ, considered in his Mediatorial office, and giving truth to all the glorious purposes of salvation in him. " (Ephesians 3:14-15) And as to God the Father is peculiarly ascribed the calling, of Christ, as the Head of his body the church, (Isaiah 42:6) so to God the Holy Ghost is peculiarly ascribed no less the anointing of Christ to the special office of Mediator. Jesus, as Mediator, is the Head the Surety, the husband, the all in all, of his people
Interpreter - Indeed, some have not scrupled, in this last passage, to translate Malats, Mediator, as conveying much nearer the sense of the passage, than that of an interpreter, unless it be remembered that in the eastern world a Malats, or interpreter, advocated the cause he interpreted. And though I would not go so far as to say, that the glorious Mediator of his people was prefigured in every use of it, yet I do venture to think it was peculiarly significant on this occasion amidst the brethren of Joseph
Covenant - He is also to be considered as the Mediator of the covenant by whom justice is satisfied, and man reconciled to God. Mediator. In the covenant of works there was no Mediator: the covenant of grace has a Mediator, Christ. In the covenant of grace the same condition is proposed, but to be performed by a Mediator. In the covenant of grace the man in covenant is considered as believing; eternal life being given as the merit of the Mediator, out of free grace, which excludes all boasting. But in both periods, the Mediator, the whole substance, blessings, and manner of obtaining an interest therein by faith, are the very same, without any difference, Hebrews 11:6
Truth - " (1 John 5:20) For surely Jesus is the whole sum and substance of all the truths of God; in his divine nature the true God, and eternal life; in his human nature the true man, whom it behoved to be made like unto his brethren in all things; and in the union of both, the true glory-man, and only Mediator between God and man, the man, Christ Jesus, Hail, blessed Lord! I would say, thou art indeed "the way, and the truth, and the life
Jesus - "2Right now in heaven there is a man, Jesus, who is Mediator between us and God the Father (1 Timothy 2:5)
Epistle to the Colossians - " Paul was forced to vindicate the unique position of Christ as Creator, Head of the Church, and the only Mediator, because of false teachers who were trying to pervert the faith of the Colossians
Hand - The right hand of JEHOVAH is well known to be one of the names by which the Mediator, as Mediator, is mentioned in Scripture
Mercy Seat - " The place for the Mediator to receive divine communications from God, and for the high priest to approach with the blood of atonement, was the mercy seat
Communion (2) - There can be no communion without likeness, nor without Christ as the Mediator
Names Titles And Offices of Christ - ...
Mediator, 1 Timothy 2:5. ...
Mediator of the new covenant, Hebrews 12:24
Beloved - And what I would beg the reader particularly to remark with me on this occasion is, that this love of the Father to the Son is specially spoken of in Scripture, not with reference to his divine nature, but in his Mediatorial character. But the love of God, yea, all the persons of the GODHEAD to the person of Christ, as God-man Mediator; this is a subject concerning which we find somewhat for the mind to lean upon; and, under divine teaching, can make discovery sufficient to create a joy from it, "unspeakable and full of glory. See also Isaiah 42:21)...
And as Christ is thus beloved on the account of his gracious office and undertaking as Mediator, so is the church on his account, and for his sake beloved also
Mediation Mediator - ), is just that conception of the relative value of the Cross in the Mediatorial work of Christ found in Acts and the rest of the NT. The consciousness of sin demands a Mediator to plead the cause of man with God; hence the existence of the priesthood in all religions worthy of the name. Then the Aaronic priesthood, and in particular the high priest, exemplified the Mediatorial office. Christ sums up the whole Mediatorial office as prophet, priest, and sacrifice. The term ‘mediator’ (μεσίτης) or ‘middleman’ occurs once of Moses (Galatians 3:19 f. ) as the Mediator between God and the people in the giving of the Law. The other instances all refer to Christ, ‘the one Mediator between God and man’ (1 Timothy 2:5), ‘the Mediator of a better covenant’ (Hebrews 8:6), ‘the Mediator of a new (καινῆς) covenant’ (Hebrews 9:15; νέας in Hebrews 12:24). Peter does not here formulate a doctrine of the Atonement nor specifically mention the Mediatorial work of Jesus, but he calls upon all the house of Israel to understand ‘that God hath made him both Lord and Christ, this Jesus whom ye crucified’ (Acts 2:36). Here the Mediatorial work of Christ comes out sharply, and it is astonishing to note Peter’s courageous boldness before the Sanhedrin. The conception of Jesus as Mediator thus runs all through the Acts from the very beginning. Paul does not here explain the relation of Christ’s Mediatorial work to our redemption. Jesus Christ, not baptism and not the Lord’s Supper, is the Mediator. Paul expressly places baptism on a lower plane than the gospel which he preached (1 Corinthians 1:15-17), which he could not have done if it had per se saving efficacy or was the means of obtaining the benefit of Christ’s Mediatorial work. But the locus classicus Galatians 3:19 where the Mediatorial work of Christ receives formal discussion
Mediator - MEDIATOR...
Introductory. —The title ‘Mediator’ is applied to our Lord in the NT only by St. Paul’s argument implies that there is an important sense in which Christ cannot be fitly called a Mediator. Here Moses is described by this title, and the Mediator (generic) is sharply distinguished from God. Obviously Christ is not such a Mediator as Moses. And the same truth is asserted in the verse which calls Him ‘the one Mediator between God and men’ (1 Timothy 2:5). Paul calls Christ a Mediator will be shown more fully in § 3. —Although these do not employ the title ‘mediator,’ they throughout imply that the teaching, life, and death of Jesus were Mediatorial. The familiar old division of His Mediatorial functions into those of Prophet, Priest, and King is roughly correct, though it may be better to designate them as those of Prophet, King, and Redeemer. ...
(c) Jesus, who is Mediator in revealing God, is also Mediator in redeeming man. The whole mission and work of Jesus is therefore Mediatorial. His death has also an atoning Mediatorial worth. ...
(b) In First Peter the Mediatorial character of Christ’s death is always present to the writer’s mind. 2 Peter also simply assumes the Divinity and Mediatorial work of Christ. He is unquestionably regarded as the Mediator of salvation. There is no developed Christology, but the writer who calls himself a ‘bond-servant of God and of Jesus Christ,’ and is so faithful both to the letter and to the spirit of Christ’s moral teaching, must necessarily have believed that He is the Mediator between God and man. Paul insists upon the Mediatorial work of the Son of God in both creation and redemption. The Mediatorial work of the Son of God is a process involved in the whole relation of His Divine Person to the world
Eternal - " (Deuteronomy 33:27) And JEHOVAH, in a threefold character of persons, Father, Son, and Holy Ghost, is thus described in the eternity of his nature and essence, so Christ the Mediator, by virtue of the union of the manhood with the GODHEAD, is declared by JEHOVAH to be eternal
Lord - As Man the Lord Jesus is Mediator between God and men, and receives blessings for men which are administered through Him as Lord
Vocation - The end intended is, that they who have been called answer by faith to God and to Christ who give the call, and that they thus become the covenanted people of God through Christ the Mediator of the new covenant; and, after having become believers and parties to the covenant, that they love, fear, honour, and worship God and Christ, render in all things obedience to the divine precepts "in righteousness and true holiness," and that by this means they "make their calling and election sure," Proverbs 1:24 ; Hebrews 3:7 ; Revelation 3:20 ; Ephesians 2:11-16 ; Titus 3:8 ; Deuteronomy 6:4-5 ; Jeremiah 32:38-39 ; Luke 1:74-75 ; 2 Peter 1:1 ; 2 Peter 1:10
Fulness - It is the church which makes him a complete and perfect head; for though he has a natural and personal fulness as God, yet, as Mediator, he is not full and complete, without his mystical body, (as a king is not complete without his subjects,) but receives an outward, relative, and mystical fulness from his members
Aaron - He fulfilled his priestly role by serving as Mediator and intercessor on behalf of the people of Israel. He was an intercessor and Mediator before Yahweh among his people
Christ, Humanity of - Christ could not have been Mediator between God and men (1 Timothy 2) and the head of humanity, He could not have called Himself "Son of Man," unless He was a true and perfect man
Humanity of Christ - Christ could not have been Mediator between God and men (1 Timothy 2) and the head of humanity, He could not have called Himself "Son of Man," unless He was a true and perfect man
Phinehas - Thus was Phinehas a Mediator of Israel's brotherly unity, as before he had vindicated Israel's purity (Joshua 22:13-34)
Mean - ) A Mediator; a go-between
Priesthood of the Believer - Christian belief that every person has direct access to God without any Mediator other than Christ. All religions have developed an intricate system of priesthood, an order of religious professionals who act as Mediators between the worshiper and God. ...
The role of Christ as our only priest means that He is the only Mediator between God and the believer (1 Timothy 2:5 )
Offices of Christ - Both these things were comprehended under the title of Saviour and Mediator. ) ‘Of Christ the Mediator,’ from which we give the third Section. ‘The Lord Jesus, in His human nature thus united to the Divine, was sanctified and anointed with the Holy Spirit above measure; having in Him all the treasures of wisdom and knowledge; in whom it pleased the Father that all fulness should dwell: to the end that being holy, harmless, undefiled, and full of grace and truth, He might be thoroughly furnished to execute the office of a Mediator and Surety. On account of that moral evil which blinds the soul to the knowledge and perception of God, we need a Mediator to reveal God and to enlighten the conscience; and here Christ, as the Light of the world, appears in His prophetic office
Heaven - Paul tells the believing Hebrews, "Ye are come unto Mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and church of the first-born, which are written," or are enrolled, "in heaven, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus the Mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than the blood of Abel,"...
Hebrews 12:22-24 . Instead of the land of Canaan, we have heaven; for the earthly Jerusalem, we have the heavenly, the city of the living God; in place of the congregation of Israel after the flesh, we have the general assembly and church of the first-born, that is, all true believers "made perfect;" for just men in the imperfect state of the old dispensation, we have just men made perfect in evangelical knowledge and holiness; instead of Moses, the Mediator of the old covenant, we have Jesus the Mediator of the new and everlasting covenant; and instead of the blood of slaughtered animals, which was sprinkled upon the Israelites, the tabernacle, and all the vessels of the sanctuary, to make a typical atonement, we have the blood of the Son of God, which was shed for the remission of the sins of the whole world; that blood which doth not, like the blood of Abel, call for vengeance but for mercy, which hath made peace between heaven and earth, effected the true and complete atonement for sin, and which therefore communicates peace to the conscience of every sinner that believes the Gospel
Mithraism - The Mediator between God and man was Mithra, the sun-god, a divinity of fidelity, manliness, and bravery, who floats midway between upper heaven and the earth, and who protects man
Chamber - " (Isaiah 26:20-21) What a gracious acknowledgment is this, on the Lord's part, of being his people, when, from having taken our nature, Jesus claims the church for his own, and leads her, as the husband the wife, into his chambers, unveils all his glories to her, and gives her interest, and right, and possession, of himself, and all that belongs to him, as the great Head and Mediator of his body, the church, "the fulness of Him that filleth all in all
Testator - Here He who is "the Mediator of a new covenant" ( Hebrews 9:15 ) is Himself the Victim whose death was necessary
Mary - To adore her as the "queen of heaven," and the "mother of God," is, in the light of the Bible, blasphemous idolatry; and to pray to her as divine, or even as a Mediator with God implies that she possesses the attribute of omnipresence, and degrades the only and sufficient Mediator, 1 Timothy 2:5 Hebrews 4:16
Christ - But the error ariseth from making application of those passages which refer to Christ, under both as God-man Mediator, and concluding that they speak of him are holding him forth as Christ only, that is, God and man in one person. When, as in the former, the apostle saith, "he is the Image of the invisible God, the first born of every creature; for by him were all things created that are in heaven, and that are in earth;" nothing can be more plain, than that this could never be said of the Son of God, as the Son of God only, for in his GODHEAD, he could never be said to be "the first born of every creature;" neither could it be of the Lord Jesus as man only, for then, how could "all things be created by him that are in heaven, and in earth?" But if we read the whole passage, as the apostle evidently meant it, with an eye to Christ, as the Christ of God, that is, God and man in one person, constituting God-man Mediator; in this sense every, difficulty vanisheth. " (Romans 9:5) But if considered as Christ, that is, God-man Mediator, he then receives the appointment, as heir of all things, and Lord of all things, and in whom all things might be gathered. But it is of Christ, as Christ, the Christ of God, both natures united, and forming one glorious Mediator, suited to make up (and which, to the praise of the riches of his grace, he hath most completely done), the deadly breach which sin had made between God and man. ...
It will form no improper conclusion to this account of Christ, if we add to it the names by which Christ is revealed in his sacred word, under the several views there given of him as God, as man, and as God-man Mediator. ...
The One Mediator, 1 Timothy 2:5
Throne - He, as the great high priest, is the believer’s Mediator before God in heaven, bringing the believer’s real desires to the throne of God (Romans 8:34; Hebrews 7:24-25; Hebrews 8:1)
Gentiles - But this superiority was in order that Israel, as priests unto God, might be Mediator of blessings unto all nations (Isaiah 61:6)
Glory - For as the glorious Head of his body the church in his Mediatorial character, "is the brightness of his Father's glory, and the express image of his person;" so the brethren, the messengers of the churches, are said to be the glory of Christ, 2 Corinthians 8:23. This is peculiarly and personally his; so that Jesus is the Glory-man, as the God-man Mediator. If the reader would wish to see the Scripture authority for this name, he will find it John 17:5 where the glory Jesus then speaks of as Mediator, was unquestionably the glory in which he stood up at the call of God when "the Lord possessed him in the beginning of his ways before his works of old, and when his delights were with the sons of men
Colossians, Theology of - Although short in length and written to a church Paul did not plant, Colossians stands tall in highlighting the centrality of Jesus Christ as the Mediator of God's saving activity. Paul outlines the blessings of a God who Acts through the Mediator-Enabler Jesus, who is the Lord. It was God's pleasure to work through the Mediatorial effort of his Son, who is made in his image and in whom all the fullness of deity resides (1:15,19; 2:9). ...
Jesus Christ-The Mediator-Enabler-Lord . Jesus serves as the sovereign Mediator of creation, exercising divine prerogative. ...
The hymn not only considers Jesus' role in creation; it also considers his Mediatorial role in redemption. Jesus is not only Mediator, but enabler. ...
So Christ is Mediator and enabler, the source of life. " Taken in this sense, the heresy comes to have a strong Hellenistic background, for a Jewish monotheist would be unlikely to worship these Mediatorial spirits. Blessing comes from God through the Lord Jesus Christ alone, and a life that pleases God draws on what the Mediator and enabler provides
Christ - Some types of CHRIST:...
Aaron, Exodus 28:2 (c)...
Adam, Genesis 5:2 (c)...
Ark, (covenant), Exodus 25:10 (c)...
Ark, (Noah's), Genesis 6:14 (c)...
Ass, Genesis 49:14 (c)...
Author, Hebrews 5:9 (c)...
Bishop, 1 Peter 2:25 (a)...
Body, 1 Corinthians 12:12 (a)...
Branch, Zechariah 3:8 (a)...
Bread, John 6:51 (a)...
Bridegroom, Matthew 25:1 (b)...
Bullock, Leviticus 1:5 (c)...
Burnt Offering, Leviticus 1:3 (b)...
Calf, Revelation 4:7 (b)...
Captain, Hebrews 2:10 (a)...
Chief, Song of Solomon 5:10 (b)...
Commander, Isaiah 55:4 (b)...
Cornerstone, Isaiah 28:16 (a)...
Covert, Isaiah 32:2 (a)...
David, 2 Samuel 19:10 (c)...
Day, Psalm 118:24 (b)...
Door, John 10:9 (a)...
Eagle, Revelation 4:7 (b)...
Flour, Leviticus 2:1 (c)...
Foundation, Isaiah 28:16 (b)...
Fountain, Zechariah 13:1 (b)...
Garment, Isaiah 61:10 (b), Romans 13:14...
Gate, Psalm 118:20 (b)...
Gold, Isaiah 13:12 (a)...
Headstone, Psalm 113:22 (b)...
Heir, Hebrews 1:2 (a)...
Hen, Matthew 23:37 (a)...
Hiding Place, Isaiah 32:2 (a)...
High Priest, Hebrews 4:14 (a)...
Isaac, Genesis 24:36 (c)...
Jacob, Genesis 32:28 (c)...
Jonah, Matthew 12:40 (a)...
Joseph, Genesis 37:7 (c)...
Joshua, Joshua 1:1 (c)...
Judge, Acts 17:31 (a)...
King, Psalm 2:6 (a)...
Lamb, Revelation 5:6 (a)...
Leaves, Revelation 22:2 (c)...
Light, John 8:12 (a)...
Lily of the Valleys, Song of Solomon 2:1 (c)...
Lion, Revelation 5:5 (a)...
Manna, John 6:32 (a)...
Master of the House, Luke 13:25 (b)...
Meal, 2 Kings 4:41 (c)...
Mediator (umpire), 1 Timothy 2:5 (a)...
Melchizedek, Genesis 14:18 (c)...
Merchantman, Matthew 13:45 (b)...
Owl, Psalm 102:6 (a)...
Ox:, Ezekiel 1:10 (b)...
Passover, 1 Corinthians 5:7 (a)...
Peace Offering, Leviticus 3:1 (c)...
Pelican, Psalm 102:6 (a)...
Physician, Jeremiah 8:22 (c)...
Pigeon, Leviticus 12:6 (c)...
Propitiation (mercy seat), Romans 3:25 (a)...
Ram, Genesis 22:13 (a)...
Rock, Matthew 16:18 (a)...
Rock of Ages, Isaiah 26:4 (margin) (a)...
Rose of Sharon, Song of Solomon 2:1 (c)...
Root, Revelation 22:16 (a)...
Sabbath, Colossians 2:16-17 (b)...
Seed, Genesis 3:15 (a)...
Serpent, John 3:14 (a)...
Shepherd, John 10:11 (a)...
Sin, 2 Corinthians 5:21 (a)...
Sin Offering, Leviticus 4:32 (c)...
Solomon, 1 Kings 10:13 (c)...
Sower, Matthew 13:37 (a)...
Sparrow, Psalm 102:7 (a)...
Star, Revelation 22:16 (a)...
Sun, Malachi 4:2 (a)...
Temple, John 2:19 (a)...
Thief, Revelation 3:3 (a)...
Tree, Revelation 22:2 (b)...
Trespass Offering, Leviticus 5:6 (c)...
Turtle dove, Leviticus 1:14 (c)...
Vine, John 15:5 (a)...
Worm, Psalm 22:6 (a)...
Head - Thus God is the head of Christ; as Mediator, from him he derives all his dignity and authority
Messiah - Hence we find Christ speaking as Glory-man Mediator. ...
I might detain the reader were it not for enlarging this work beyond the limits I must observe, with offering several most interesting reflections, which arise out of this view of our now risen and exalted Messiah as the Messiah, the Christ of God; but for brevity's sake, I shall only beg to offer this one observation, namely, how sweet and strengthening a testimony such views of Jesus give to the faith of the church, when receiving Christ as the anointed of the Father and the Holy Ghost, Recollect in that blessed portion, just now quoted what the Mediator saith as Mediator—"Come ye near unto me, hear ye this; I have not spoken in secret; from the beginning, from the time that it was, there am I; and now the Lord God and his Spirit hath sent me. There should be no shyness, but his people should come near unto him; for this was not a new thing, a new doctrine, it was from the beginning, yea, before all worlds Jesus was spoken of, in his Mediatorial character, as set up from everlasting; neither was it whispered in secret, but openly, in the first revelations, the man-nature of the seed of the woman, the anointed of the Father and the Holy Ghost, was all along declared, that it was, and that I am, saith Christ
Divine Retribution - Abraham's obedient response to God's call resulted in his being blessed and becoming the Mediator of blessing to all the world (Genesis 12:1-3 )
Comfort - He appears in Christ's behalf as Mediator, intercessor, helper, and comforter: "he will convict the world of guilt in regard to sin and righteousness and judgment He will guide you into all truth
Mithra - ...
The god Mithra Mithra was originally a Persian deity considered to be the Mediator between mankind and Ahura Mazda, god of light
Covenant - The "new covenant" of which Christ is the Mediator and Author, and which was confirmed by his blood, comprehends all who believe in him and are born again, Galatians 4:24 Hebrews 7:22 8:6-13 9:15-23 12:24
Popery - ...
And this decree the Papists endeavour to defend by the following observations: they confess that we have but one Mediator of redemption: but affirm that it is acceptable to God that we should have many Mediators of intercession. Moses (say they) was such a Mediator for the Israelites; Job for his three friends; Stephen for his persecutors. Paul to be his Mediators; so were the Corinthians; so the Ephesians (Ep. ) so almost every sick man desires the congregation to be his Mediators, by remembering him in their prayers. And so the Papist desires the blessed in heaven to be his Mediators: that is, that they would pray to God for him. But between these living and dead Mediators there is no similarity: the living Mediator is present, and certainly hears the request of those who desire him to intercede for them; the dead Mediator is as certainly absent, and cannot possibly hear the requests of all those who at the same instant may be begging him to intercede for them, unless he be possessed of the divine attribute of omnipresence; and he who gives that attribute to any creature, is unquestionably guilty of idolatry
God - Thus, the Son is represented as the Mediator of the creation
Amen - One of the distinguishing names of the Lord Jesus Christ, as Christ God-man Mediator. And surely, the Lord Jesus Christ is all these, and infinitely more, JEHOVAH'S Yea and Amen, as he saith himself; the Amen, the faithful and true witness, the beginning of the creation of God; that is in his Mediatorial character
Aaron - ...
Aaron with Miriam (priest and prophetess) spake against Moses, with whom as Mediator God had established His covenant for Israel in sovereign mercy, Exodus 34:27 ; and to whom God spake 'mouth to mouth' at that time
Anoint - Hence the Holy Spirit is called an unction or anointing, 1 John 2:20 ; 1 John 2:27 ; and our Lord is called the "Messiah," or "Anointed One," to denote his being called to the offices of Mediator, prophet, priest, and king, to all of which he was consecrated by the anointing of the Holy Ghost, ...
Matthew 3:16-17
Musician - And every one cannot but know that these Psalms are both of them spoken prophetically of the person of Christ, the God-man-Mediator; and therefore, as such, surely it is doing no violence to the word Sheminith, joined with Lamenetz, to suppose that it forms an address to Christ, as the strength of Israel in his Sheminith or abundant riches, suited to his high character as the chief end of salvation to his people
Flood - Informed, instructed, provided for, covenanted with to become the head of a new race and blessed to be productive and to increase on earth, Noah was made the Mediator of a world-encompassing covenant where the image of God would guarantee equality in society. Here the Flood account highlights a person's potential: to walk with God, to be blameless and righteous in a wicked world, to be a Mediator of divine grace possible for all people, and to know that the future was safe and sure by the oath God had sworn
Crown - ...
The "miter" elsewhere is always used of the high priest; but the anointed king partook of the priestly character, from whence his "diadem" is so-called (1618839477_5; Exodus 28:4; Zechariah 3:5); also the crown, the emblem of the kingdom; until they be restored and united in the Mediator Messiah (Psalms 110:2; Psalms 110:4; Zechariah 6:13)
Miriam - Hath the Lord indeed spoken only by Moses? Hath He not spoken also by us?" But the phrase "sister of Aaron" (a phrase not likely to have been applied to Miriam by a later writer than Moses) marks her as ranking, not with Moses but with Aaron, and like him subordinate to Moses, the Mediator of the Old Testament, and standing to Aaron "instead of God" (Exodus 4:16)
Servant, Service - In them the servant may represent Israel as a whole; Israel after the Spirit; or the Mediator of salvation (the Messiah of Israel)
Thigh - And why may not the Lord be invocated as the most mighty, with his glory and majesty to gird himself upon the seed of his loins or thigh, as God the Father be heard claring concerning the whole seed of Christ, that he shall be clothed with them? "As I live, saith the Lord," speaking to his dear Son as Mediator, "thou shalt surely clothe thee with them all as with an ornament, and bind them on thee as a bride doth?" (Isaiah 49:19) But I add no more, the Lord pardon what I have already sold if I err
Shepherd - There it depicts the king as the head of the cultus (official public worship) and the Mediator between the god(s) and men
Mount Zion - ) Are you come spiritually so, and by faith, "to mount Zion: the city of the living God, the heavenly Jerusalem: to an innumerable company of angels; to the general assembly and church of the first-born, whose names are written in heaven: and to God the judge of all, and to the spirits of just men made perfect; and to Jesus the Mediator of the New Covenant; and to the blood of sprinkling that speaketh better things than that of Abel?" (Hebrews 12:22-24
Prince - He is the Author of life in the sense that He is the Mediator to others of eternal life (cf
Priest - He must be suited in sovereignty and power to act, by virtue of his high office, as a proper Priest and Mediator of his high office, as a proper Priest and Mediator between Him before whom and to whom the offerings are made, and the persons for whom they are made. And he must be suited in personal feeling and interest, to take part with them, and for him in whose suit he acts; so that neither party between whom he acts, as Priest and Mediator, may suffer wrong, but both parties have right and justice shewn them by his priestly administration
Towel - Was there ever an instance of humility like this? and at a time, it should be remembered, also, Jesus knew that "all things were given into his hand as Mediator, the Sovereign of heaven and earth
Power - (5) ‘The powers of the age to come’ ( Hebrews 6:5 ) are best understood of all supernatural gifts and spiritual forces which belong to the age or dispensation of the New Covenant, of which Jesus is the Mediator (cf
Purification - The signification of ἁγνισμός is that we must approach God carefully, of καθαρισμός that we are unable to do so without the help of some Mediator who cleanses
Unity - There is one God, and one Mediator (1 Corinthians 8:6, 1 Timothy 2:5)-He who became in human history the ‘man Christ Jesus. ’ In Him, as the Image and Only-begotten of the Father, the undivided fullness of the Godhead dwells (John 1:14, Colossians 2:9); and He is not only, by His Incarnation, the one Mediator to mankind of all Divine life, truth, and saving grace, but the Divine agent in all creation (John 1:3, Colossians 1:16), and the principle of its unity (Colossians 1:17). ...
(b) But in the Pauline Epistles it is seen that, Christ being what He is, universal Mediator and Lord, He is destined to become by His reconciling work the centre of a unity that embraces all existence, and that is essential even for the full redemption of man
Israel - Here the human priesthood of the sons of Aaron and the sacrifices of bulls and goats are superseded by a Divine Mediator who offered Himself a sacrifice once for all (Hebrews 7:27; Hebrews 10:10). The Mediator of the new covenant has entered not into an earthly temple but into heaven itself, there to make continual intercession for His people (Hebrews 7:25)
Arbitration - The Greek term (μεσίτης) translated ‘mediator’ (or middleman) has the same meaning; though as applied, in the NT, to Moses and to Christ (Galatians 3:19-20, 1 Timothy 2:5, Hebrews 8:6; Hebrews 9:15; Hebrews 12:24)
Glory - according to the boundless resources which belong to God as Sovereign of the spiritual universe, and are made available through Christ as Mediator. ...
(c) By Christ as Mediator the Divine glory is communicated, not only to believers, but to every agency by which He acts: the Spirit (1 Peter 4:14, Ephesians 3:16), the gospel (2 Corinthians 4:4, 1 Timothy 1:11), the ‘mystery’-God’s long-hidden secret, now revealed, the eternal salvation of men by Christ (Colossians 1:27). As the inferior and temporary nature of the old dispensation is typified in the veiled and fading splendour of Moses, its Mediator, the perfection and permanence of the new are witnessed in the unveiled and eternal glory of Christ, which is reflected partly here, more fully hereafter, on His people (a merely figurative interpretation is excluded by the very terms εἰκών and δόξα)
Incarnation - He is the Agent of creation (John 1:3 ) and the Mediator of providence (Colossians 1:17 ; Hebrews 1:3 ). Jesus is “Lord” (Philippians 2:11 ), “Lord of lords” (1 Timothy 6:15 ), “the Lord of glory” (1 Corinthians 2:8 ), “the Mediator” (Hebrews 12:24 ), and “who is over all, God blessed for ever” (Romans 9:5 )
Salvation, Saviour - Atonement, Mediator, Redemption
Rod - It was a sign and proof to all Israel that Aaron was his chosen high priest to lead the people in their worship, and was His chosen Mediator between Himself and the people of Israel
Reconciliation - Now as all the legal sacrifices of atonement, and the truly expiatory sacrifices of Christ, were offered not to the offenders, but to God, to reconcile him in them, what can reconciliation by the death, blood, or cross of Christ mean, but that the law and justice of God were thereby satisfied, and all obstructions, on his part, to peace and friendship toward sinners are removed, that he might not pursue his righteous demands upon them, according to the holy resentments of his nature and will, and the threatenings of his law for their sins; but might mercifully forgive them, and take them into a state of favour with himself, upon their receiving the atonement, or reconciliation (Romans 5:11 , ) by faith, after the offence that sin had given him, and the breach it had made upon the original friendship between him and them?" ...
See articles ATONEMENT, Mediator, and PROPITIATION; Grot
Navel - (See Haggai 2:7; Hag 2:9)...
And is there not yet an higher view of the subject, considered as to the glorious persons who are the united source and cause of our salvation? If salvation is wrought out for the church in the middle of the earth, is not the Son of God, by whom it was wrought, the middle person of the GODHEAD? And not only so, the middle person of the Holy Three in One who bear record in heaven, but the middle person, the Mediator, between God and man, as the man Christ Jesus? (1 John 5:7; 1 Timothy 2:5) And can the imagination conceive any thing more blessed and suited for the glory and happiness of the church, than that he who is the centre in all these views, should be the centre towards whom all things should move, and in whom all should centre? And hence we read, that when John saw heaven open, he saw Christ as a lamb in the midst of the throne
Colossians, Letter to the - Paul saw that if this was so, Christ’s death was no longer able to cleanse people of sin and bring them to God; Christ was no longer the one Mediator between God and humankind
Election - In John, Jesus is the unmistakable Mediator of election: “Ye have not chosen me, but I have chosen you,” He reminded the disciples (John 15:16 ). As the eternal Son, He is along with the Father and the Holy Spirit, the electing God; as the incarnate Mediator between God and humankind, He is the elected One
Obedience - There God, with Moses as Mediator, provided the people with general and specific stipulations for conforming to his will
Pillar - " (Psalms 99:7) Who was it spake unto them but, God in Christ? Surely all that we hear from God is received in him, and by him, and through him, who is the only Mediator, the Glory-man Christ Jesus
Gold - Yea, as the Scripture saith, when referring to the Lord Jesus as God-man Mediator, "the head of Christ is God. " (Psalms 21:1-7) And as all this, and infinitely more to the same effect, is spoken of Christ in allusion to his Mediatorial character, the Head of his church and people, so this endears Jesus the more, inasmuch as all his people are so highly interested in all that belongs to him
Luke, Gospel of - ...
Luke morally sets aside the Jewish system and introduces the Son of man as the Man before God, presenting Him as the One who is filled with all the fulness of God dwelling in Him bodily, as the Man before God, according to His own heart, and thus as Mediator between God and man, centre of a moral system much more vast than that of Messiah among the Jews
Deuteronomy - This is what God did with his people Israel, using Moses as his Mediator
Covenant - Since Moses was the Mediator through whom God worked in dealing with the people, the covenant is sometimes called the Mosaic covenant. He is the Mediator through whom God makes the covenant, and he is the sacrifice whose blood seals the covenant (1 Corinthians 11:25; Hebrews 9:15; Hebrews 12:24)
Names of Our Lord - ...
IN THE OLD TESTAMENT ...
Almighty Word, Wisdom of Solomon 18:15
Brightness of Eternal Light, Wisdom of Solomon 7:26
Child, Isaiah 9:6
Counsellor, Isaiah 9:6
Desire of Eternal Hills, Genesis 49:26
Desired of all nations, Aggeus 2:8
Emmanuel, Isaiah 7:14
Expectation of nations, Genesis
Father of World to Come, Isaiah
God the Mighty, Isaiah 9:6
Holy One of Israel, Isaiah 43:3
Holy One, Psalms 15:10
Just Branch, Jeremiah 23:5
Just, Isaiah 45:8
King of Glory, Psalms 23:7
Lord of Hosts, Isaiah 9:7
Lord Our Just One, Jeremiah 23:6
Man of Sorrows, Isaiah 53:3
Man, Michah 5:5
My Just One, Isaiah 41:10
Orient, Zachariah 6:12
Prince of Peace, Isaiah 9:6
Root of Jesse, Isaiah 11:10
Ruler of the Earth, Isaiah 16:1
Sun of Justice, Malachi 4:2
Wonderful, Isaiah 9:6
USED BY HIMSELF ...
Bread of Life, John 6:35
Door, John 10:9
Good Shepherd, John 10:11
Life, John 11:25
Light of the World, John 9:5
Lord, John 13:13
Master, John 13:13
Resurrection and Life, John 11:25
Son of Man, Matthew 8:2O
Son, John 5:22
Vine, John 15:1
Way, Truth, and Life, John 14:6
USED BY THE APOSTLES and EVANGELISTS ...
Advocate, 1 John 2:1
Almighty, Apocalypse 1:8
Alpha and Omega, Apocalypse 1:8
Amen, Apocalypse 3:14
Author and Finisher of Faith, Hebrews 12:2
Author of Life, Acts 3:15
Beginning and End, Apocalypse 1:8
Blessed God, Mark 14:61
Child Jesus, Luke 2:43
Christ Jesus, 1 Timothy 1:1
Christ, Matthrew 1:18
Corner-Stone, Epheisans 2:21
Day Star, 2 Peter 1:19
Faith, Hebrews 12:2
Faithful Witness, Apocalypse 1:5
First and Last, Apocalypse 1:17
First Born from the Dead, Apocalypse 1:5
Galitean, Matthew 26:69
God of the Jews, Romans 3:29
Great Pastor, Hebrews 13:20
He that is to come, Hebrews 10:37
Head, Ephesians 4:15
High Priest, Hebrews 2:17
Jesus Christ the Just, 1 John 2:1
Jesus, Matthew 27:17
Key of David, Apocalypse 3:7
King of Kings, Apocalypse 19:16
Lamb of God, John 1:29
Life Eternal, 1 John 1:2
Lion of the Tribe of Juda, Apocalypse 5:5
Living Stone, 1 Peter 2:4
Lord Jesus Christ, Acts 10:48
Lord of All, Galatians 4:1
Lord of Lords, Apocalypse 19:16
Lord Our God, Apocalypse 4:11
Mediator, Hebrews 9:15
Messias, John 1:41 (passim)
Only Begotten of the Father, John 1:14
Our Lord Jesus Ghrist, Romans 1:4
Pascha Nostrum, 1 Corinthians 5:7
Power of God, 1 Corinthians 1:24
Priest, Hebrews 8:4
Prince of the kings of the earth, Apocalypse 1:5
Rabbi, John 1:18
Rock of Scandal, Romans 9:33
Root of David, Apocalypse 5:6
Saviour of the world, John 4:42
Saviour, Luke 2:11
Son of David, Mark 12:86
Son of God, Matthew 8:29
Son of Joseph, Luke 3:23
Son of the Living God, Matthew 16:16
Star of the morning, Apocalypse 2:23
Stone of stumbling, 1 Peter 2:8
Stone, Matthew 21:42
Teacher, John 3:2
That which was from the beginning, 1 John 1:1
Victim, Ephesians 5:2
Wisdom of God, 1 Corinthians 1:24
Word, John 1:1
Word of God, Apocalypse 19:13
Word of Life, 1 John 1:1
USED BY OTHERS ...
Adonai, O Antiphons
Angel in the liturgy of the Mass
Captain of our salvation, Ephiphany, Matins
Captain of the Martyrs, Octain of Saint Stephen, Matins
Carpenter's Son, Matthew 13:55
Christ our King, First Wednesday in Advent, Matins
Christ the Lord, Saturday within Octave of Christmas, Matins
Eagle, Saint Maximus, Homily 42
Eternal, Christmas Day, Lauds
Eternal Word of God made Flesh, Ember Saturday in Advent, Martins
Glory of Thy people Israel, Luke 2:32
God of God, title in Gloria
God our Saviour, Christmas Day, Vespers (I)
God the Son, Saturday within Octave of Christmas, Matins
Great Prophet, First Sunday in Advent, Lauds
Heavenly Bridegroom, Epiphany, Lauds
Holy, Luke 1:35
Holy One of God, Luke 4
King of all the earth, Second Monday in Advent, Vespers
King of Angel Hosts above, Circumcision, Matins
King of Heaven, Christmas Day, Matins
King of Israel, Mark 15:32
King of Righteousness, Third Thursday in Advent, Matins
King of the Gentiles, O Antiphons
King of the Jews, Matthew 2:2
King Peaceful, Christmas Day, Vespers (I)
Light to the revelation of the Gentiles, Luke 2:32
Light of Light, title in Gloria
Lord of Angels, Eve of Epiphany, Matins
Lord Our King, Fourth set of antiphons
Lord our Lawgiver, Fourth set of antiphons
Lord our Saviour, Circumcision, Matins
Lord that shall rule, Fourth set of antiphons
Lord the King, Ephiphany, Matins
Lord the Ruler, Second Sunday in Advent, Matins
Faith - In this act of faith the believer appropriates and rests on Christ alone as Mediator in all his offices
Exodus, Book of - ) Moses continued to plead for Israel, and became their Mediator
Intercession - Romans 8:34 offers the truth that the risen Christ will maintain His intercession for the believer, being the Mediator between God and humanity
Glorify - The transcendent glory of JEHOVAH is in the person of Christ, as God-man Mediator
Pre-Eminence - He is sole Mediator in both (Colossians 1:16-20), through whom all streams of creative, providential, redeeming light and power go forth, and in whom all lines of creaturely approach to God converge. ...
According to this group of letters, Christ is pre-eminent primarily because of His Divine dignity, and secondarily because of His work in nature and in grace—as Creator, Mediator, Saviour, Lord
Covenant - Christ, the Mediator of, fulfils all its conditions in behalf of his people, and dispenses to them all its blessings
Resurrection - ...
John's Gospel presents Jesus as the Mediator of resurrection who gives to believers the life given Him by His Father (John 6:53-58 )
Joseph - ...
As Joseph was the beloved son of Jacob, and distinguished by his father with special tokens, of his affection, and which excited the envy of his brethren; so Christ, the beloved and only begotten son of God, by means of that distinguishing token of JEHOVAH, in setting him up, the Head of his body the church, and giving him a kingdom, in his glorious character of Mediator, called forth, as is most generally believed, that war we read of in heaven in the original rebellion of angels
Job, Theology of - ...
Need of a Mediator . Since Job perceives of God as unjust and inaccessible, he expresses a desire for an impartial Mediator (9:33—Heb. However, Job's wish for an impartial "mediator" between God and himself (9:33) and the context of 16:21 suggest that Job is using a legal metaphor for an advocate who would plead for him with God. One must not assume that Job had any knowledge of Christ as his Redeemer (a truth revealed only in the New Testament); nonetheless the paramount fulfillment of Job's need for a Mediator and legal advocate has now been found in the person of Jesus Christ
Covenant - Thus the ideas of "mediator of the covenant," and "testator," meet in Him, who at once fulfills God's "covenant of promise," and graciously disposes to us all that is His
Hand - The Son of God is often represented as sitting at the right hand of his heavenly Father: "The Lord said to my Lord, Sit thou at my right hand," Psalms 110:1 ; thou hast done thy work upon earth, now take possession of that sovereign kingdom and glory which by right belongeth unto thee; do thou rule with authority and honour, as thou art Mediator
Hebrews Epistle to the - ...
(2) The Mediators of the old covenant (angels, Moses, Joshua, Aaron) inferior to the one Mediator of the new. Christ’s priestly ministry and sacrifice belong to the realm of realties, just as He is the Mediator of a new and better covenant than that of the Jews. ...
Thus the new covenant rests on the death of its Mediator. -The finality of the new covenant rests on the perfection of Him who is its Mediator (Hebrews 8:6; Hebrews 9:15; Hebrews 12:24) and Surety (Hebrews 7:22)
Force - It is within the sphere of the moral order of things that Christ, in His moral position as Mediator between God and men, exercised, or exercises, the forms of His power alluded to. , are all acts of moral power which belong to the administration of the moral order of the world as it now is with Christ in it as the one only Mediator between God and men. The moral order of the world is being evolved by means of His moral power as the Mediator between God and men
Baxterianism - But only as a third persons, as a Mediator, he voluntarily bore what else the sinner should have borne. God the Father, and Christ the Mediator, now dealeth with no man upon the mere rigorous terms of the first law; (...
obey perfectly and live, else thou shalt die; ) but giveth to all much mercy, which, according to the tenor of that violated law, they could not receive, and calleth them to repentance, in order to their receiving farther mercy offered...
them. God the Father and Christ the Mediator hath freely, without any prerequisite condition on man's part, enacted a law of grace of universal extent, in regard of its tenor, by which he giveth, as a deed or gift, Christ himself, with all his following benefits which he bestoweth: (as benefactor and legislator;) and this to all alike, without excluding any; upon condition they believe and accept the offer
Logos - The Logos is the true Light, and the Mediator of Divine life to all who believe on His name, ( c ) Finally ( John 1:14-18 ), the author describes the incarnation of the Logos in the flesh, and declares His identity with the historical Jesus Christ, the bringer of grace and truth. And so, while the Logos is undoubtedly the agent of God’s creative will, He is still more distinctively the Mediator of God’s redeeming purpose
Messiah - The biblical messiah, who was symbolized and typified, as explained below, was a divine-human being, ordained by God the Father to be the Mediator of the covenant and as such to be the administrator of the kingdom of God. These were symbols and types of the messianic task, giving expression to the priestly Mediatorial office, the God with you (Immanuel) principle, and the substitutionary death on behalf of sinners. Ezekiel called the exiles' attention to the Son of Man, the covenant Mediator who would restore and shepherd his people (chaps
Body - The Son of God as God, assuming this holy thing, so expressly called by the angel, underived from our fallen nature, and as to any shadow of imperfection, unconnected with it; becomes a suited Saviour for all the purposes of redemption, and being by this sacred and mysterious union, God and man in one person, formed one Christ: he, and he only, becomes the proper Redeemer and Mediator, the God-man Christ Jesus
Peniel - (See Genesis 48:15-16) And if we add to these striking particulars what is said of the Lord, and by the Lord, under the character of human feelings, in other parts of the Old Testament, I cannot but conclude that the whole is abundantly confirmed, that it is the Lord Jesus, and him only, in his Mediatorial character, who is all along to be understood as the visible JEHOVAH. " (Jeremiah 32:41) Here again, supposing it is Jesus-Mediator which thus speaks, nothing can be more plain and nothing more blessed, for we know that his whole heart and soul is his people's; but concerning the Lord JEHOVAH, in his threefold character of person, Father, Son, and Holy Ghost, we dare not, because we are not authorized in any part of Scripture thus to speak of him as possessing parts or passions
Access - It is thus a form of words representing Him in the light of a Mediator between God and man; and it throws light on the relation of the three parties in the transaction
Access - It is thus a form of words representing Him in the light of a Mediator between God and man; and it throws light on the relation of the three parties in the transaction
Ascension - Jesus is the Mediator (Hebrews 8:6; Hebrews 12:24), and on His mediation all human intercession is based (1 Timothy 2:1; 1 Timothy 2:5). A Mediator brings the contending parties together. But our ascended Mediator goes further, and offers intercession for all men (see Swete, Asc
Covenant - Rather, it was Yahweh's plan to fulfill his covenant word to Abraham that Israel was to spend 400 years in a foreign land (15:13-14) in which a son, Joseph, proved to serve as a type of Christ, the Mediator of the covenant, and Judah was prophesied to become the ancestor of David, the covenant servant, and of Christ (49:8-12). That he did is demonstrated by his call of Moses to be the covenant Mediator who was to serve in the Israelites' deliverance and gaining of freedom. ...
Fifth, Moses was reconfirmed as the Mediator between Yahweh and the people. Moses, however, served as a covenant Mediator; the people were largely spared (32:28,35)
Tabernacle - The church having passed through the outer court, where atonement has been once for all made, ministers in the holy place, as consisting of king priests (1 Peter 2:5; 1 Peter 2:9; Revelation 1:6; Revelation 5:10) without earthly Mediator, with prayer, praise, and the light of good works; and has access in spirit already (Hebrews 10:19), and in body finally, into the heavenly holiest. ...
Moses' own "tent" (not mishkam , "tabernacle") in this transition stage was pitched far off from the camp (to mark God's withdrawal from apostate Israel) as "the tent of meeting" provisionally, to which only Moses the Mediator and his faithful minister Joshua were admitted (Exodus 33:3-11)
Moses - That Christ is called the Mediator of the New Covenant (Hebrews 8:6; Hebrews 12:24) doubtless presupposes that Moses was the Mediator of the Old (cf
Sabbath - That considering Adam was restored to favour through a Mediator, and a religious service instituted, which man was required to observe, in testimony not only of his dependence on the Creator, but also of his faith and hope in the promise, it seems reasonable that an institution so grand and solemn, and so necessary to the observance of this service, should be then existent
High Priest (2) - Jesus is not only the Mediator of the new covenant, the High Priest, but He is also the sacrifice itself
Refuge - And how truly blessed is it to discover, that in his person, blood, and righteousness, as the glorious Head and Mediator of his redeemed, they are secretly and securely hid with Christ in God; so that neither law nor justice, sin nor Satan, death nor hell, the world nor the grave, can come to injure them
Fulness - ’ Christ is not one of a series of Mediators; in Him the whole Pleroma dwells. And, as in the Apostle’s thought the fulness of the Godhead descends through the One Mediator to the Church, so again it ascends through Him to the first creative source
Waldenses - That there is no Mediator and advocate with God the Father, save Jesus Christ
Fulness - ’ Christ is not one of a series of Mediators; in Him the whole Pleroma dwells. And, as in the Apostle’s thought the fulness of the Godhead descends through the One Mediator to the Church, so again it ascends through Him to the first creative source
Assumption of Moses - Moses appears to fill the place which would be taken by Christ in Christian belief, as a Divinely appointed Mediator, bound by no limitations of time or space, interceding on behalf of God’s people. His pre-existence and Mediatorship are asserted in 1:14. Matthew 25:34) to be the Mediator of His (God’s) covenant’ (cf. Christ, too, was ‘before all things’ (Colossians 1:17, John 1:1; John 8:58; John 17:5), and was the Mediator of a new and better covenant (Hebrews 8:6; Hebrews 9:15; Hebrews 12:24)
Progress - (5) He announced, and often alluded to and explained in various ways and connexions, the fact that it was His predestined task as man’s Saviour to occupy the position and to exercise the function of Mediator within the sphere of the moral relations of God to men, and of men to Him and to one another. Though He never used the word ‘Mediator’ in this connexion, He often spoke of His relation to God and men in expressions meaning the same thing. It may be added, finally, that it is within the region of these facts that the greatness of the extent of Christ’s originality as a teacher is to be seen, and also the momentousness of the position and task He claimed for Himself as Mediator between God and men
Jude, Theology of - ...
Jesus Christ is the Lord of the Church, and the Mediator between God and the faithful
Numbers as Symbols - One Mediator
Iconoclastes - Charlemagne distinguished himself as a Mediator in this controversy: he ordered four books concerning images to be composed, refuting the reasons urged by the Nicene bishops to justify the worship of images, which he sent to Adrian, the Roman pontiff, in 790, in order to engage him to withdraw his approbation of the decrees of the last council of Nice
Sign - ...
it was a sign of GOD's plan and pleasure in sending one who could and would be the Mediator between GOD and men
Job, Book of - ...
Elihu then came forward: he is a type of Christ as Mediator, and spoke on God's behalf
Fear - God invites His people not to be afraid of Him (Genesis 15:1 ; Genesis 26:24 ); the angel of the Lord seeks to calm an individual before a divine message is communicated (Daniel 10:12 ,Daniel 10:12,10:19 ; Luke 1:13 ,Luke 1:13,1:30 ); a person acting as a Mediator of God invites the people to trust in God (Moses, Deuteronomy 31:6 ; Joshua, Joshua 10:25 )
Pseudepigrapha - Moses is the chosen Mediator of God, prepared from the beginning of time
Colossians, Epistle to the - Its special danger lay in the fact that it tended to obscure, or even to deny, the unique grandeur of the ascended Lord, the one Mediator, through faith in whom the life of the Christian was lifted into the new atmosphere of liberty
Salvation - ”...
Christ's present saving work primarily concerns Christ's role as Mediator (Romans 8:34 ; Hebrews 7:25 ; 1 John 2:1 )
Moses - He was the Mediator, that is, he received all communications from God for the people
Priest - In the solemnity of the covenant made by the Lord with his people, at the foot of Mount Sinai, Moses performed the office of Mediator, and young men were chosen from among Israel to perform the office of priests, Exodus 24:5
Only Begotten - John took over from the Hellenistic philosophy the title ‘Logos’ for Christ, in order to remove from the minds of Christians the fear that there was beyond Christ a higher Mediator between God and man, so he might have taken over from the highly important Orphic cult the title ‘Monogenes,’ in order to show Christians that they knew Him who is in reality the θεὸς μονογενής
Hebrews, Epistle to the - ...
It was written to Jews as persons already in relationship with God, but evinces that only those who received the Lord Jesus as Mediator were really in that relationship, and were "partakers of the heavenly calling. The ministry is more excellent: the covenant, of which He is Mediator, a better one, established on the footing of better promises
Priest - Moses became the Mediator with God for them. " David's sons were "at the hand of the king" (margin 1 Chronicles 18:17, compare 1 Chronicles 25:2), presenting others to him, as the priest was Mediator presenting others to God
Pre-Existence of Christ - In 1 Corinthians 8:6, as one God, the Father, is the ultimate source and end of all creation, so one Lord, Jesus Christ, is its Mediator-the first hint of that more fully formulated conception of the ‘cosmic’ Christ which is a feature of later Epistles. Philippians 2:6; Philippians 2:9), who is the one Mediator between God and the created universe. Only He who is the Mediatorial beginning can be the Mediatorial end; only the First can he the Last
Timothy, the First Epistle to - They partly occur in Galatians also, where as here he with characteristic warmth controverts the perverters of the truth: 1 Timothy 2:6; Titus 2:4, "gave Himself for us," with Galatians 1:4; 1 Timothy 1:17; 2 Timothy 4:18, "forever and ever," with Galatians 1:5; 1 Timothy 5:21; 1 Timothy 6:13; 2 Timothy 2:14; 2 Timothy 6:1 with Acts 20:29-302; "a pillar," 1 Timothy 3:15, with Galatians 2:9; "mediator," 1 Timothy 2:5, with Galatians 3:20; 1 Timothy 2:6; 1 Timothy 6:15; Titus 1:3, with Galatians 6:9, "in due season
Inheritance - In the reconstituted theocracy, the Messiah figured as the Mediator both of temporal and of spiritual blessings
Priest, Christ as - ...
The new covenant, which Jesus inaugurates and serves as Mediator of, supersedes the old (7:22; 8:6-13; 9:15; 12:24; cf
Moses - Accordingly we will focus on Moses' ministry as a Mediator and teacher of God's revealed Word, since theology was henceforth to be the basis of Israelite life (Exodus 19:6 )
Sincerity - The sincerity of Jesus is more than the consistency of His action and speech with His thought; it involves His trustworthiness as a Mediator of the truth
Jesus Christ - The Bible and Evangelical creeds describe the Mediator as a prophet, priest, and king
Priest - It was with this priestly offering of His life and death, and in virtue of it, that Jesus entered into the presence of God ( Hebrews 9:24 ) as the ‘mediator of a new covenant’ (v
Timothy, First And Second, Theology of - His oneness is again declared in 1 Timothy 2:5 , where Paul says that "there is one God and one Mediator between God and men, the man Christ Jesus. According to 1 Timothy 2:5-6 , we have "one Mediator between God and men, the man, Christ Jesus
Union With God - And for sinful men the only way of attainment is through union by faith with Jesus Christ the ‘one Mediator between God and men’ (1 Timothy 2:5). He recognizes also, in a clear way, the Mediatorship of Christ, through faith in whom we rise into union with God, ‘looking up to the heights of heaven’ and ‘tasting of immortal knowledge’ (ch. Christ is recognized as the Mediator of spiritual union between man and God, through whom life and knowledge have been made known to men, and the Church of the redeemed is to be ‘gathered from the ends of the earth’ and ‘sanctified for the kingdom prepared for it’ (chs
Sacrifice - In it he stands out alone as the Mediator between God and man; and his sacrifice is offered once for all, never to be imitated or repeated
Image - In the second passage he is concerned to set before the people of Colossae the overwhelming superiority of Christ as a Mediator between man and God, over the many and strange spirits and forces which they thought of as intervening between the Divine and the human
Promise - The rites and ceremonies inherent in the Mosaic covenant had become obsolete with the appearance of our great High Priest, who is the Mediator of a new testament (Hebrews 9:11-15 )
Life - ...
Jesus is Himself the Mediator of the new life. See Mediator
Fall (2) - ...
(b) The very conception of the Mediator in redemption implies a necessary and eternal relation both to God and to man, which, even apart from sin, would have found its issue in incarnation. The Mediator is necessary for the perfecting of the world no less than for its redemption, and has a cosmical significance wider and deeper than His work as Redeemer
New Covenant - Jesus as Mediator of the new covenant was superior to the Aaronic high priests, the Mediators of the first covenant; likewise, as the better sacrifice, Jesus truly expiated guilt unlike the blood of animals
Angels - Such shall the saints be at last, "equal to the angels," holy, made perfect, judges of angels and the world, ministering Mediators of blessing to subject creatures (Hebrews 12:23; 1 Corinthians 6:2-3; Revelation 5:10). )...
Rejoice over each recovered penitent (Luke 15:10); are present in Christian congregations (1 Corinthians 11:10); exercising some function in presenting the saints' prayers, incensed by Christ's merits, the one Mediator, before God (Revelation 8:3; Revelation 5:8); not to be prayed to, which is thrice forbidden (Revelation 19:10; Revelation 22:9; Colossians 2:18): when we send an offering to the King, the King's messenger durst not appropriate the King's exclusive due
Gospel - The sacred narratives then represent to us the high character that he assumed; the claim he made to a divine original; the wonderful miracles he wrought in proof of his divinity; the various prophecies which plainly marked him out as the Messiah, the great Deliverer of the Jews; the declarations he made that he came to offer himself a sacrifice for the sins of all mankind; the cruel indignities, sufferings, and persecutions to which, in consequence of this great design, he was exposed; the accomplishment or it, by the painful and ignominious death to which he submitted, by his resurrection after three days from the grave, by his ascension into heaven, by his sitting there at the right hand of God, and performing the office of a Mediator and Intercessor for the sinful sons of men, till he shall come a second time in his glory to sit in judgment on all mankind, and decide their final doom of happiness or misery for ever
Pride (2) - ]'>[1] 8 [2] , 491; Medd, The One Mediator, 416; Alford, Quebec Chapel Serm
Holy Spirit - Jesus became the one Mediator between God and the human race
Priest - They were the custodians of the prescribed ritual, the acknowledged Mediators. Between God and man there is only ‘one Mediator, himself man’ (1 Timothy 2:5), who gave Himself a ransom for all, and in whom men are blessed with every spiritual blessing (Ephesians 1:3). Thus the Priestly Mediator covers the sin of man with His sacrifice, enables a God who is compacted of all moral perfections to act without denying the legitimate rights of any of them, and, breaking down all non-moral distinctions, makes men everywhere one by making each severally in the enrichment of his faith one with God (Ephesians 2:14 ff
Atonement - Tyndale explains "One Mediator" (1 Timothy 2:5): "at one maker between God and man
Ransom (2) - λύτρον: ‘the Son of Man came not to be ministered unto, but to minister, and to give his life a ransom for many’; and (2) in 1 Timothy 2:6, where it stands for ἀντίλυτρον: ‘For there is one God, one Mediator also between God and men, himself man, Christ Jesus (1 Timothy 2:5), who gave himself a ransom for all
Mary - This premised, we may now go farther, and observe that this body given by the Father, produced by the overshadowing power of the Holy Ghost, and taken by the Son, is to be of the same nature and quality as our nature, sin only excepted; for the more he is like to his redeemed in nature, the more suited he is to be our Mediator
Timothy, Epistles to - Christ is the one Mediator between God and men, and He gave His life a ransom for all , to be testified of in these days of grace
Swedenborgians - Paul, that, "in Jesus Christ dwelleth all the fulness of the Godhead bodily," Colossians 2:9 ; and that thus, as to his humanity, he is the Mediator between God and man, since there is now no other medium of God's access to man, or of man's access to God, but this divine humanity, which was assumed for this purpose
Daniel, the Book of - Originally, Abraham was raised out, of the "sea" (Daniel 7:2) of nations as an island holy to God, and his seed chosen as God's Mediator of His revelation of love to mankind
Exodus, Book of - Awestruck people need a human Mediator with the holy God (Exodus 20:18-21 )
Salvation - ...
The objective basis and means of salvation is God's sovereign and gracious choice to be "God with us" in the person of Jesus Christ, who is described as both author and Mediator of salvation (Hebrews 2:10 ; 7:25 )
Hosanna - If, as seems clear, the vision is expressed in figures drawn from that event, then the acclaim in heaven must be held to settle the meaning of those Hosannas upon earth: the dative of the Apocalypse is the dative of the Gospel: it is the dative not of a prayer for Jesus, but of an ascription of salvation to Him as its Mediator and Bestower
Majesty (2) - The idea is that of His exercise of a supremely exalted office as the Great High Priest who is the Mediator between God and men
mo'Ses - (2) In (Hebrews 3:1-19 ; 12:24-29 ; Acts 7:37 ) Christ is described, though more obscurely, as the Moses of the new dispensation --as the apostle or messenger or Mediator of God to the people --as the controller and leader of the flock or household of God
Prayer - -As elsewhere, Paul begins with thankfulness, offering all prayer through the one Mediator, to whom he commends all the service of the Roman Christians, remembering them, no doubt by name, and desiring to see them both to impart and to receive grace
Sacrifice (2) - It is only in consequence of the opposition of His countrymen that He gives expression to the thought that He is Himself the Mediator of salvation, the only Revealer of God (Matthew 11:25-30). From that time the thought that He is the personal Mediator is frequently upon His lips (Matthew 10:40; Matthew 12:30; Matthew 18:20, Luke 12:8 etc
Hebrews, the Epistle to the - , with Paul's undoubted epistles, Philippians 2:6; Colossians 1:15-20; His lowering Himself for man's sake (Hebrews 2:9) with 2 Corinthians 8:9; Philippians 2:7-8; His final exaltation (Hebrews 2:8; Hebrews 10:13; Hebrews 12:2) with 1 Corinthians 15:25-27; His "mediator" (unique to Paul) office (Hebrews 8:6) with Galatians 3:19-20; His sacrifice for sin prefigured by the Jewish sacrifices (Hebrews 7-10) with Romans 3:22-26; 1 Corinthians 5:7
Thousand Years - The outpouring of the Spirit on Israel (Zechariah 12:10) will usher in the new period of revelation, which has been silent so long as Israel, God's chosen Mediator of revelations, and of establishing His manifested kingdom on earth, has been in the background. )...
As "kings" the transfigured saints shall have subjects; as "priests" they shall have people to whom they shall Mediatorially minister blessings from God, namely, the men on earth. When Christ shall have accomplished the purpose of His Mediatorial kingdom by bringing all things into subjection to the Father, God will be all in all
Unconscious Faith - This is not, indeed, universalism, for it does not anticipate the ultimate judgment of God; but it does teach that it is God’s will ‘that all men should be saved and come to a knowledge of truth’; and it teaches that this is through faith—conscious or unconscious—in ‘one Mediator between God and men, himself man, Christ Jesus, who gave himself a ransom on behalf of all, the testimony being appointed for its proper seasons’ (1 Timothy 2:4; 1 Timothy 2:6)
Life - Christ is also presented as author or Mediator of life in the widest sense, the life that moves in all created things ( Colossians 1:16-17 ; cf
Priest - In the solemnity of the covenant that the Lord made with his people at the foot of Mount Sinai, Moses performed the office of Mediator, Exodus 24:5-6 ; and young men were chosen from among the children of Israel to perform the office of priests
Creation - Each has his province, which he strives to enlarge; and Mithras is the Mediator to moderate their contentions
Name (2) - And as for the Apostolic Church, while it is clear that the name of Jesus was invoked by both Peter and Paul before the performance of a miracle, Peter’s prayer, after the miracle at the Temple gate, that God would accompany the use of the name by stretching forth His hand to heal (Acts 4:29-30), points to the conclusion that the name of Jesus was invoked by the Apostles in these cases simply because every appeal to God was made through the Person of the Mediator
Christ in Reformation Theology - He approached the Person of Christ from our Lord’s Mediatorial work, and not from any metaphysical way of thinking what Godhead must be, and what manhood must be, and how Godhead and manhood can be united. They actually suggest to worshippers to pass by Jesus Christ the only Mediator, and betake themselves to some patron who has struck their fancy. The Augsburg Confession says:...
‘The Scripture teacheth not to invoke saints, nor to ask the help of saints, because it propoundeth to us one Christ: the Mediator, Propitiatory, High Priest, and Intercessor
Christ in the Middle Ages - ) he found himself unable with satisfaction to fix his gaze upon the glories of the invisible and unchangeable God until he had embraced that ‘Mediator between God and man, himself man, Christ Jesus,’ ‘who is over all, God blessed for ever,’ ‘the way, the truth, and the life. The God-man, virgin-born and without concupiscence, he regarded as both a Mediator between God and man, and an example for us
Originality - Philo made of this Logos a priestly Mediator who brings the extremes of the Divine and the human into relation to one another. Seneca gave to this Mediator reality, brought him down to earth into touch with men, and made him approve himself by suffering. The central figure of the new religion is a composite character constructed out of the aspirations and ideals of Greek philosophy and various traits borrowed from the occupants of the imperial throne, in whom the Roman world recognized the Mediators between heaven and earth
Sanctification, Sanctify - ’...
As the writer of Hebrews shows in his own way see (2) above Christ is the Mediator of sanctification no less than of justification
Trust - And so fundamental and all-comprehensive was His work as Mediator of the New Covenant that He could be truly called ‘the author and perfecter of faith’ (Hebrews 12:2)
Law - In the Bible, however, the laws are directly from God; Moses is only a Mediator
Hebrews, Theology of - Jesus' ministry as eternal high priest includes a Mediatorial role that guarantees a better covenant based on better promises ( Mediator of the new covenant (v
Aaron - Whereas Moses ascended Sinai, and there received the tables of the law direct from God, as the Mediator (Galatians 3:19), Aaron has only the privilege of a more distant approach with Nadab and Abihu and the seventy elders, near enough indeed to see Jehovah's glory, but not to have access to His immediate presence
Trinity - But the specific Christian thought of God is that of a Spirit, in the unity of whose being is revealed a distinction of Persons whom we call Father, Son, and Holy Spirit; the God from whom, through whom, and by whom all things come the Father as the primal Source, the Son as the redemptive Mediator, and the Holy Spirit as the personal Applier of life and grace
Gifts - The gifts of the one High Priest, ‘the Mediator of a better covenant,’ are inward; the new law is written on the heart, and the covenant is one of forgiveness and grace (Hebrews 5:1; Hebrews 8:1 ff
Church - Through the Mediator of a new covenant ( Hebrews 12:24 ) those that are consecrated ( Hebrews 10:14 ; Hebrews 10:22 ) are come to the Church of the first-born ( Hebrews 12:23 ), which includes the spirits of the perfected saints ( ib
Jeremiah, Theology of - Jeremiah, in contrast to Moses, an earlier covenant Mediator, was involved more in the dissolution of the covenant than in its institution (1:10; but Joseph - ]'>[3] makes Reuben a Mediator, whose plans were frustrated by a band of Midianites, who had in the interval kidnapped Joseph and stolen him away ( Genesis 40:15 )
Circumcision - Circumcision also as an institution of Moses, who continued it as the sign and seal of the Abrahamic covenant both in its spiritual and temporal provisions, but with respect to the latter made it also a sign and seal of the restriction of its temporal blessings and peculiar religious privileges to the descendants of Israel, was terminated by the entrance of our Lord upon his office of Mediator, in which office all nations were to be blessed in him. He declares that in Christ there is neither circumcision nor uncircumcision; that neither circumcision availeth any thing, nor uncircumcision, but "faith that worketh by love;" faith in the Seed of Abraham already come and already engaged in his Mediatorial and redeeming work; faith, by virtue of which the Gentiles came into the church of Christ on the same terms as the Jews themselves, and were justified and saved
Temple - From this the sanctuary, or holy place, was separated from the holy of holies by a double veil, which is supposed to have been the veil that was rent in twain at our Saviour's crucifixion; thus emblematically pointing out that the separation between Jews and Gentiles was abolished; and that the privilege of the high priest was communicated to all mankind, who might henceforth have access to the throne of grace through the one great Mediator, Jesus Christ, Hebrews 10:19-22
Timothy And Titus Epistles to - Since Timothy is to preach the gospel of salvation for all, constant prayer must be made for all sorts and conditions of men, who have one Father and one Mediator of His will for men, Christ Jesus, who gave Himself as a ransom for all
Prayer - This is evident in God's history of salvation when many significant events include the prayers of Mediators such as Abraham, Moses, Samuel, David, and others. The role of Mediator in prayer was prevalent in the Old Testament (as in Abraham, Moses, David, Samuel, Amos, Solomon, Hezekiah, Elijah, Elisha, Jeremiah, Ezekiel, and Israel). In fact, Calvin insisted that without Christ's intercession we are cut off from the benefits of prayer, for the only hope that our prayers are heard lies in the fact that Christ causes them to be heard in his Mediatorial role
Forgiveness - He was the Mediator of eschatological salvation, which included the extension of forgiveness (1618839477_98 ; Mark 2:7-12 ; Luke 5:21-25 ; 7:36-50 )
Sacrifice - Then his need of a Mediator appeared in the priest's taking the victim from the worshipper, sprinkling of the blood within the tabernacle, and putting some upon the horns (the highest part toward heaven) of the altar, also placing in the altar fire some of the fat a "sweet savour" to Jehovah (Leviticus 4:31)
Philo - He is the Mediator between God and man: revealing God to man, and protecting man against God through priestly intercession-a true paraclete
Death of Christ - Romans 5:2 ), or in terms of 1 Timothy 2:5-6 , "There is one God and one Mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all
Type - In the passage of the high priest once a year into the holy place with his sacrifice of blood, the Holy Ghost signifies that the way into the holy place has not yet been made manifest (Hebrews 9:8), and that Christ Himself must come as the Mediator of the New Covenant, offering Himself through the eternal Spirit without spot unto God (Hebrews 9:14 f
Righteousness - ’ In other directions, it fitted in with the stress on charity as one of the surest means of acquiring merit before God, ‘Almsgiving is a strong Mediator between the Israelites and their father in heaven; it brings the time of redemption nigh’ (Baba Bathra, 10a)
Jesus Christ - He is called Christ (anointed, ) because he is anointed, furnished, and sent by God to execute his Mediatorial office; and Jesus (Saviour, ) because he came to save his people from their sins. ...
See Mediator
Government of the Hebrews - If, in reference to the assertion, that God was the Ruler of the Jewish state, it should be inquired what part was sustained by Moses, the answer is, that God was the Ruler, the people were his subjects, and Moses was the Mediator or internuncio between them
Quakers - "We agree with other professors of the Christian name, in the belief of one eternal God, the Creator and Preserver of the universe; and in Jesus Christ his Son, the Messiah and Mediator of the new covenant, Hebrews 12:24
Sacrifice - ’ The Son whose humanity is perfect, the Mediator of the new and better covenant, is the true High Priest (see article Priest) (cf
Redemption - A very distinct echo of it sounds in 1 Timothy 2:6, where it is declared of the man Christ Jesus, the only Mediator between God and men, that ‘he gave himself a ransom for all
Gospel (2) - For He had become to them the Mediator of God’s redeeming love (Mark 8:29, John 1:41)
Death of Christ - It now remains to note, from the standpoint of the moral order of the world, some features of our Lord’s place and work therein, as the Mediator between God and men
Gregorius Nyssenus, Bishop of Nyssa - The younger Gregory took on himself the office of Mediator
Faith - ...
It ought to be observed that throughout this Epistle there is also implied a faith in the work of God by Christ, the great High Priest and Mediator of a new covenant
Faith - ...
It ought to be observed that throughout this Epistle there is also implied a faith in the work of God by Christ, the great High Priest and Mediator of a new covenant
Prayer - The object of prayer is God alone, through Jesus Christ, as the Mediator
Testaments of the Twelve Patriarchs - He bids his sons draw near to God and the angel that intercedes for them, ‘for he is a Mediator between God and man
John, Theology of - The Word, according to the teaching of the Prologue, is Eternal, Divine, the Mediator of creation, the Light of mankind throughout history; and in the latter days the Word made flesh, tabernacling amongst men, is the Only-begotten from the Father full of grace and truth
Incarnation (2) - From this twofold attitude of mind, Jewish and Greek, Philo reached the conception of a principle which is Divine and yet distinct from God, which serves as Mediator between the transcendent God and the material world
Basilius, Bishop of Caesarea in Cappadocia - Gregory acted the part of a wise Mediator, and Basil's return to the bishop was effected (Greg
Christ in Modern Thought - The more mightily evil had come forth in personal form, the more necessary was it that spirit should appear in human form as Mediator—for ‘only the personal can heal the personal
Back to Christ - Jesus was conscious of His unique position as the Mediator of salvation, but He never (according to the Synoptic tradition) required faith in Himself in the same sense as He required faith in God
Irenaeus, Bishop of Lyons - The doctrine of the Divine Logos as the "Second God," the Mediator through Whom all divine revelation is transmitted, was already for Justin an apologetic weapon, remained thence forward a standing basis for the philosophical defence of Christianity, and proved in after-times the strongest weapon in the church's armoury in the conflict with Gnostic opinions
Lutherans - ...
In 1523 Luther drew up a liturgy, that, in many things, differed but little from the Mass Book; but he left his followers to make farther reforms, as they saw them necessary; and, in consequence, the forms of worship in the Lutheran churches vary in points of minor importance: but they agree in reading the Scriptures publicly, in offering prayers and praises to God through the Mediator in their own language, in popular addresses to the congregation, and the reverend administration of the sacraments
Confession - ) In like manner, we firmly hold that there is no other Mediator and Advocate with God the Father, save only Jesus Christ
Calvinism - But election is the immutable purpose of God; by which, before the foundations of the world were laid, he chose, out of the whole human race, fallen by their own fault from their primeval, integrity into sin and destruction, according to the most free good pleasure of his own will, and of mere grace, a certain number of men, neither better nor worthier than others, but lying in the same misery with the rest, to salvation in Christ; whom he had, even from eternity, constituted Mediator and head of all the elect, and the foundation of salvation; and therefore he decreed to give them unto him to be saved, and effectually to call and draw them into communion with him, by his word and Spirit; or he decreed himself to give unto them true faith, to justify, to sanctify, and at length powerfully to glorify them, &c, Ephesians 1:4-6 ; Romans 8:30
Nestorius And Nestorianism - Cyril had endeavoured to intimidate him by representing that the whole West was united in condemnation of Nestorius, and John wished to act as a Mediator
Pelagianism And Pelagius - In the second book Augustine argued that the first man might have lived without sin by the grace of God and his own free will; that as a matter of fact no living man is wholly free from sin, for no man wills all that he ought, to do, owing to his ignorance of what is right or his want of delight in doing it; that the only man absolutely without sin is Christ, the God-man and Mediator