Reference: Mediator
American
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, De 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, Ex 32:30-32; Nu 14; Ps 106:23; and was thus an agent and a type of Christ, Ga 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, Joh 14:6; Ac 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, 1Ti 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, Heb 8:6; 9:15; 12:24.
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Jesus said to him, I am the way, and the truth, and the life: no man can come to the father, but by me.
salvation is not to be had by any other: for there is no other name under heaven given to men whereby we can be saved.
"To what purpose then was the law?" it was added as a check to transgressors, till the offspring should come to whom the promise was made; and it was ordained by angels with the intervention of a mediator.
for there is but one God, and but one mediator between God and men, the man Christ Jesus,
Our high priest then has obtained a priesthood so much the more excellent, as he is the mediator of a better alliance, established upon better promises.
and for this cause he is the mediator of the new testament, that, the transgressions that were unexpiated by the first testament, being expiated by his death, they who are called might receive the eternal inheritance, which was promised.
to Jesus the mediator of the new covenant, and to the aspersion of that blood which cries for pardon, and not for vengeance as that of Abel.
Easton
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 Ga 3:19.
Christ is the one and only mediator between God and man (1Ti 2:5; Heb 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 (Mt 28:18; Joh 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 (Heb 2:17-18; 4:15-16), and that in his glorified humanity he might be the head of a glorified Church (Ro 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.
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and Jesus came, and said to them, all power has been given me in heaven and in earth.
besides, the father judgeth no man; but hath committed the full power of judging unto the son:
I declare unto you, the time is coming, and now is, when the dead shall hear the voice of the son of God: and they that hear shall live. for as the father hath life in himself; so hath he given to the son, to have life in himself; read more. and hath given him authority to execute judgment also, because he is the son of man.
for whom he before approv'd, he predispos'd to follow the example of his son, who was to conduct them all as their elder brother;
"To what purpose then was the law?" it was added as a check to transgressors, till the offspring should come to whom the promise was made; and it was ordained by angels with the intervention of a mediator.
for there is but one God, and but one mediator between God and men, the man Christ Jesus,
whence it was necessary he should be in all things like his brethren; that he might be a merciful high priest, and faithfully discharge the divine office of expiating the sins of the people. for having himself stood the test of sufferings, he is capable of being moved to relieve those who undergo such tryals.
not an high priest who is incapable of compassionating our miseries; since he was exposed to the same trials as we are, sin only excepted. let us therefore approach with confidence to the throne of grace, that we may obtain the seasonable assistance of divine mercy and favour.
Our high priest then has obtained a priesthood so much the more excellent, as he is the mediator of a better alliance, established upon better promises.
and for this cause he is the mediator of the new testament, that, the transgressions that were unexpiated by the first testament, being expiated by his death, they who are called might receive the eternal inheritance, which was promised.
to Jesus the mediator of the new covenant, and to the aspersion of that blood which cries for pardon, and not for vengeance as that of Abel.
Fausets
Six times in New Testament (Ga 3:19-20; Heb 8:6; 9:15; 12:24; also the verb, Heb 6:17, Greek "mediated," emesiteusen, "by an oath," "interposed as mediator between Himself and us with an oath"; Jesus is the embodiment of God's mediating oath: Ps 110:4). One coming between two parties to remove their differences. The "daysman" (Job 9:33) who "lays his hand upon both" the litigants, in token of his power to adjudicate between them; mokiach, from yakach, "to manifest or reprove"; there is no umpire to whose authoritative decision both God and I are equally amenable. We Christians know of such a Mediator on a level with both, the God-man Christ Jesus (1Ti 2:5). In Ga 3:20 the argument is, the law had angels and Moses (De 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 (Ex 19:12-24; Heb 12:19-24).
It is no objection to this explanation that the gospel too has a Mediator, for Jesus is not a mediator separating the two parties as Moses did, but at once God having "in Him dwelling all the fullness of the Godhead," and man representing the universal manhood (1Co 8:6; 15:22,28,45,47,24; 2Co 5:19; Col 2:14); even this mediatorial office shall cease, when its purpose of reconciling all things to God shall have been accomplished, and God's ONENESS as "all in all" shall be manifested (Zec 14:9). In 1Ti 2:4-5, Paul proves that "God will have all men to be saved and (for that purpose) to come to the knowledge of the truth," because "there is one God" common to all (Isa 45:22; Ac 17:26).
Ro 3:29, "there is one Mediator also between God and man (all mankind whom He mediates for potentially), the man (rather 'man' generically) Christ Jesus," at once appointed by God and sympathizing with the sinner, while untainted by and hating sin. Such a combination could only come from infinite wisdom and love (Hebrews 1; 2; Heb 4:15; Eph 1:8); a Mediator whose mediation could only be effected by His propitiatory sacrifice, as 1Ti 2:5-6 adds, "who gave Himself a vicarious ransom (antilutron) for all." Not only the Father gave Him (Joh 3:16), but He voluntarily gave Himself for us (Php 2:5-8; Joh 10:15,17-18). This is what imparts in the Father's eyes such a value to it (Ps 40:6-8; Heb 10:5). (See PROPITIATION; RANSOM; ATONEMENT; RECONCILIATION.)
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for God so loved the world, that he gave his only begotten son, that whosoever believeth in him, should not perish, but have eternal life.
(as the father and I are known to one another:) and I lay down my life for them.
therefore doth my father love me, because I lay down my life, but I shall reassume it. no man can take it from me, but I voluntarily lay it down: I have power to lay it down, and I have power to take it again. this is the order I have received from my father.
he he has deduced all mankind from one parent, to inhabit the surface of the whole earth, having pre-establish'd the appointed periods, and the boundarys of their dominions:
is God the God of the Jews only, and not of the Gentiles? surely he is of the Gentiles too;
yet to us there is but one God, the father, from whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him.
for as by Adam all die, even so by Christ shall all be restored to life.
and then will be the end, when he shall deliver up the kingdom to God even the father; after having abolished all rule, and all authority, and power.
and when all things shall be reduced under subjection to him, then shall the son also himself be subject to him that put all things under his subjection, that God may be all in all.
and so it is written, the first man Adam was made an animating soul, the last Adam was made a vivifying spirit.
the first man was formed from the dust of the earth: the second man was from heaven.
"To what purpose then was the law?" it was added as a check to transgressors, till the offspring should come to whom the promise was made; and it was ordained by angels with the intervention of a mediator. now a mediator supposes two parties, of which God is but one.
now a mediator supposes two parties, of which God is but one.
for the same temper of mind ought to be in you as was in Christ Jesus: who tho' he was the image of God, did not affect to appear with divine majesty, but divested himself thereof, read more. by assuming the form of a servant: being made in the likeness of men, and his whole exterior showing nothing more than a meer man, he abased himself, and carried his submission so far as to die, even the death of the cross.
and cancell'd the obligation of the ceremonial law, which was disadvantageous to us, removing that which divided us, and nailing it to the cross.
who wills that all men be saved, by embracing the truth. for there is but one God, and but one mediator between God and men, the man Christ Jesus,
for there is but one God, and but one mediator between God and men, the man Christ Jesus,
for there is but one God, and but one mediator between God and men, the man Christ Jesus, who gave himself for the redemption of all mankind: this is what was to be promulg'd in due time:
not an high priest who is incapable of compassionating our miseries; since he was exposed to the same trials as we are, sin only excepted. let
wherefore God was willing to give the heirs of promise a stronger proof of the immutability of his counsel, by the intervention of an oath:
Our high priest then has obtained a priesthood so much the more excellent, as he is the mediator of a better alliance, established upon better promises.
and for this cause he is the mediator of the new testament, that, the transgressions that were unexpiated by the first testament, being expiated by his death, they who are called might receive the eternal inheritance, which was promised.
wherefore at his appearing in publick, he saith, "sacrifice and offering thou wouldst not, but a body hast thou prepared me:
nor to the sound of trumpets, and the voice which pronounc'd such words, that they who heard, intreated they might hear it no more. nor could they endure that threat, "if so much as a beast touch the mountain, it shall be stoned." read more. and so terrible was the appearance, that Moses cry'd out, "I tremble with the fright." but you are come to mount Sion, to the city of the living God, the heavenly Jerusalem, and to an innumerable congress of angels, to the general assembly, the church of the first-born who are enroll'd in heaven, to God the judge of all, to the spirits of just men made perfect, to Jesus the mediator of the new covenant, and to the aspersion of that blood which cries for pardon, and not for vengeance as that of Abel.
to Jesus the mediator of the new covenant, and to the aspersion of that blood which cries for pardon, and not for vengeance as that of Abel.
Morish
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. Ga 3:19-20. The Lord Jesus is the Mediator
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"To what purpose then was the law?" it was added as a check to transgressors, till the offspring should come to whom the promise was made; and it was ordained by angels with the intervention of a mediator. now a mediator supposes two parties, of which God is but one.
for there is but one God, and but one mediator between God and men, the man Christ Jesus,
Our high priest then has obtained a priesthood so much the more excellent, as he is the mediator of a better alliance, established upon better promises.
and for this cause he is the mediator of the new testament, that, the transgressions that were unexpiated by the first testament, being expiated by his death, they who are called might receive the eternal inheritance, which was promised.
to Jesus the mediator of the new covenant, and to the aspersion of that blood which cries for pardon, and not for vengeance as that of Abel.
Watsons
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, Joh 1; 8:12; the revealer of the will of God in the most eminent sense. He is a propitiatory sacrifice, Ro 3:25; 5:11; 1Co 5:7; Eph 5:2; 1Jo 2:2; Mt 26:28; Joh 1:29,36; 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, Isa 53; Da 9:24; Ps 110:4. And whereas it is objected, that all this is merely by way of allusion to the sacrifices of the Mosaic law, the Apostle on the contrary affirms, that "the law was a shadow of good things to come, and not the very image of the things," Heb 10:1; and that the "priests that offer gifts according to the law, serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for see, saith he, that thou make all things according to the pattern showed to thee in the mount," Heb 8:4-5; that is, the Levitical priesthood was a shadow of the priesthood of Christ; in like manner as the tabernacle made by Moses was according to that showed him in the mount. The priesthood of Christ, and the tabernacle in the mount, were the originals; of the former of which, the Levitical priesthood was a type; and of the latter, the tabernacle made by Moses was a copy. The doctrine of this epistle, then, plainly is, that the legal sacrifices were allusions to the great atonement to be made by the blood of Christ; and not that it was an allusion to those. Nor can any thing be more express or determinate than the following passage: "It is not possible that the blood of bulls and of goats should take away sin. Wherefore when he [Christ] cometh into the world, he saith, Sacrifice and offering," that is, of bulls and of goats, "thou wouldest not, but a body hast thou prepared me. Lo, I come to do thy will, O God! By which will we are sanctified, through the offering of the body of Jesus Christ once for all," Heb 10:4-5,7,9-10. 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:
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as the son of man came not to be ministred unto, but to minister, and to give his life a ransom for all.
for this represents my blood, the blood of the new covenant which is shed for mankind for the remission of sins.
The next day John saw Jesus coming to him, and said, "behold the lamb of God, who taketh away the sin of the world."
and seeing Jesus as he walked, he said, "behold the lamb of God."
the father loveth the son, and hath given all things into his hand.
besides, the father judgeth no man; but hath committed the full power of judging unto the son: that all men should honour the son, even as they honour the father. he that honoureth not the son, honoureth not the father who hath sent him.
whom God had ordained, thro' faith, to be the propitiatory victim by his blood, for the manifestation of his goodness, by patiently passing over their past transgressions: to manifest,
for if, when we were enemies, we were reconciled to God by the death of his son: much more being reconciled, shall we be saved by his life. and not only so, but we have present joy in God, through our Lord Jesus Christ, by whom we have now obtained the reconciliation.
for it is God that has reconciled the world to himself, by Jesus Christ, by not imputing their sins to them; and hath committed to us the gospel of reconciliation.
Christ hath redeemed us from the curse of the law, being made a curse for us. (for it is written, " cursed is every one, that hangeth upon a tree.")
that he might reconcile both in one body unto God by the cross, wherefore he destroyed the enmity that was between them:
for Christ loved us, and for us gave himself an offering and a sacrifice acceptable to God.
and his whole exterior showing nothing more than a meer man, he abased himself, and carried his submission so far as to die, even the death of the cross. wherefore God has highly exalted and given him a name, which is above every name; read more. that at the name of Jesus both angels and men, the living and the dead, should pay their adorations,
that the word of God may not be blasphemed. the young men likewise exhort to be modest.
For it was agreeable to his wisdom, for whom are all things, and by whom are all things, in bringing many sons unto glory, to consecrate the author of their salvation by his sufferings.
Since then the children were made subject to a state of mortality, so he himself likewise was subject to the same condition: that through death he might destroy him that had the power of death, that is, the devil;
and by a perfect obedience he procured eternal salvation for all that obey him;
so that Jesus was made guarantee of an alliance so much the more excellent, as it was not without the solemnity of an oath.
so that he has an uninterrupted power to save those, that come to God by him, because he ever lives to make intercession for them.
which office he could not discharge here upon earth, where priests are already establish'd, who offer gifts according to the law: and officiate in the sanctuary, which was a gross representation of that in heaven, agreeable to the order given by God to Moses, when he projected the tabernacle, "be very exact, said he, in following the model which was laid before thee in the mount."
so Christ being once offered up to take away the sins of many; he shall appear the second time, without making any further expiation to save those who expect him.
For the law being only an allusion to a future dispensation that was more excellent, and not an exact imitation of such a state, cannot by the anniversary sacrifices, which are offered, entirely purify those that present themselves.
And indeed it is not possible that the blood of bulls and of goats, should take away the guilt of sin. wherefore at his appearing in publick, he saith, "sacrifice and offering thou wouldst not, but a body hast thou prepared me:
then said I, lo I come, as in the volume of the book it is written of me, to do thy will, O God."
he immediately adds, "lo, I come to do thy WILL, O God." he abolishes the first to establish the second: in consequence of which WILL we are sanctified by the oblation which Jesus Christ has made once for all of his own body.
but by the precious blood of Christ, who is the lamb without spot, and without blemish:
for Jesus Christ himself has already suffer'd for our sins, the innocent for the guilty, to bring us to God: who, tho' he died with respect to his body, was rais'd to life by that spirit,
As there were false prophets among the people of Israel, there will likewise be false doctors among you, who by introducing pernicious sects, and by renouncing the Lord, who bought them, will bring upon themselves swift destruction.
and they sung a new song, saying, "thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood, out of every tribe, and language, and people, and nation;
these are they who were not defiled with women: for they are virgins: these are they who follow the lamb wherever he goes: these were ransom'd from among men, being the first fruits unto God, and to the lamb.