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 saith, I am the way; and the truth, and the life; no man cometh to the Father, but by me.
And there is salvation in no other; for there is no other name under heaven given among men, whereby we must be saved.
Wherefore then was the law? It was added because of transgressions, till the seed should come to whom the promise was made: and it was ordained by angels, in the hand of a mediator.
For there is one God, one mediator also between God and men,
And now he hath obtained a more excellent ministry, by how much better a covenant he is a mediator of, which is established upon better promises.
And for this end he is the Mediator of a new covenant, that by means of death for the redemption of the transgressions that were under the first covenant, they who are called might receive the promise of the eternal inheritance.
And to Jesus the mediator of the new covenant, and to the blood of sprinkling, which speaketh better things than that of Abel. See that ye refuse not him that speaketh:
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 spake to them, saying, All power is given me in heaven and in earth.
For neither doth the Father judge any one, but hath given all judgment to the Son:
Verily, verily I say unto you, The hour 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 also to have life in himself, read more. And hath given him authority, to execute judgment likewise, because he is the Son of man.
For whom he foreknew, he also predestinated, conformable to the image of his Son, that he might be the first-born among many brethren.
Wherefore then was the law? It was added because of transgressions, till the seed should come to whom the promise was made: and it was ordained by angels, in the hand of a mediator.
For there is one God, one mediator also between God and men,
Wherefore it behoved him to be made in all things like his brethren, that he might be a merciful and faithful high-priest, in things pertaining to God, to expiate the sins of the people. For in that he hath suffered, being tempted himself, he is able to succour them that are tempted.
let us hold fast our profession, For we have not an high-priest who cannot sympathize with our infirmities, but who was in all points tempted like as we are: yet without sin. Let us therefore come boldly to the throne of grace that we may receive mercy and find grace to help in time of need.
And now he hath obtained a more excellent ministry, by how much better a covenant he is a mediator of, which is established upon better promises.
And for this end he is the Mediator of a new covenant, that by means of death for the redemption of the transgressions that were under the first covenant, they who are called might receive the promise of the eternal inheritance.
And to Jesus the mediator of the new covenant, and to the blood of sprinkling, which speaketh better things than that of Abel. See that ye refuse not him that speaketh:
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 on him, may not perish, but have everlasting life.
(As the Father knoweth me, and I know the Father) and I lay down my life for the sheep.
Therefore doth my Father love me, because I lay down my life, that I may take it again. No one taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again.
And he hath made of one the whole nation of men, to dwell on all the face of the earth, having determined the times before appointed, and the bounds of their habitation:
Is God the God of the Jews only, and not also of the Gentiles? Surely of the Gentiles also: Seeing it is one God who will justify the circumcision by faith,
the Father from whom are all things, and we for him; and one Lord, Jesus Christ, by whom are all things, and we by him.
For as through Adam all die, even so through Christ shall all be made alive.
Then cometh the end, when he shall have delivered up the kingdom to God, even the Father, when he shall have abolished all rule and all authority and power.
But when all things shall be put under him, then shall the Son himself also be subject to him that put all things under him, that God may be all in all.
And so it is written, The first Adam was made a living soul, the last Adam is a quickening Spirit.
The first man was from the earth, earthy; the second man is the Lord from heaven.
Wherefore then was the law? It was added because of transgressions, till the seed should come to whom the promise was made: and it was ordained by angels, in the hand of a mediator. Now the mediator is not a mediator of one; but God is one.
Now the mediator is not a mediator of one; but God is one.
Let this mind be in you, which was also in Christ Jesus, Who being in the form of God, thought it not robbery to be equal with God; read more. Yet emptied himself, taking the form of a servant, being made in the likeness of men. And being found in fashion as a man, he humbled himself, becoming obedient even unto death, yea, the death of the cross.
having forgiven you all trespasses, Having blotted out by his decrees the hand-writing against us, which was contrary to us; and having nailed it to his cross, he took it out of the way.
Who willeth all men to be saved and to come to the knowledge of the truth. For there is one God, one mediator also between God and men,
For there is one God, one mediator also between God and men,
For there is one God, one mediator also between God and men, the man Christ Jesus, Who gave himself a ransom for all,
let us hold fast our profession, For we have not an high-priest who cannot sympathize with our infirmities, but who was in all points tempted like as we are: yet without sin.
Wherefore God being willing to shew more abundantly to the heirs of the promise the unchangeableness of his counsel, interposed by an oath:
And now he hath obtained a more excellent ministry, by how much better a covenant he is a mediator of, which is established upon better promises.
And for this end he is the Mediator of a new covenant, that by means of death for the redemption of the transgressions that were under the first covenant, they who are called might receive the promise of the eternal inheritance.
Therefore when he cometh into the world, he saith, Sacrifice and offering thou hast not chosen, but a body hast thou prepared for me.
and blackness, and darkness, and tempest, And the sound of a trumpet, and the voice of words, which they that heard intreated that the word might not be spoken to them any more. For they could not bear that which was commanded, If even a beast touch the mountain, let it be stoned. read more. And so terrible was the appearance, that Moses said, I exceedingly fear and tremble. But ye are come to mount Sion, and to the city of the living God, the heavenly Jerusalem, and to an innumerable company, To the general assembly of angels, and to the church of the first born, who are inrolled 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, which speaketh better things than that of Abel. See that ye refuse not him that speaketh:
And to Jesus the mediator of the new covenant, and to the blood of sprinkling, which speaketh better things than that of Abel. See that ye refuse not him that speaketh:
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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Wherefore then was the law? It was added because of transgressions, till the seed should come to whom the promise was made: and it was ordained by angels, in the hand of a mediator. Now the mediator is not a mediator of one; but God is one.
For there is one God, one mediator also between God and men,
And now he hath obtained a more excellent ministry, by how much better a covenant he is a mediator of, which is established upon better promises.
And for this end he is the Mediator of a new covenant, that by means of death for the redemption of the transgressions that were under the first covenant, they who are called might receive the promise of the eternal inheritance.
And to Jesus the mediator of the new covenant, and to the blood of sprinkling, which speaketh better things than that of Abel. See that ye refuse not him that speaketh:
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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but to serve, and to give his life a ransom for many.
For this is my blood of the New Testament, which is shed for many, for the remission of sins.
The next day he seeth Jesus coming toward him, and saith, Behold the Lamb of God, who taketh away the sin of the world.
And looking upon Jesus walking, he saith, Behold the Lamb of God.
The Father loveth the Son, and hath given all things into his hand.
For neither doth the Father judge any one, but hath given all judgment to the Son: That all men may honour the Son, even as they honour the Father. He that honoureth not the Son, honoureth not the Father that sent him.
Whom God hath set forth as a propitiation, through faith in his blood, for a demonstration of his righteousness by the remission of past sins, through the forbearance of God: For a demonstration,
For if, when we were enemies, we were reconciled to God by the death of his Son, much more being reconciled, we shall be saved through his life. And not only so, but we also glory in God through our Lord Jesus Christ, by whom we have now received the reconciliation.
that God was in Christ, reconciling the world to himself, not imputing their traspasses to them, and hath committed to us the word 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 on a tree:
And might reconcile both in one body to God through the cross, having slain the enmity thereby.
as Christ also hath loved us, and given himself for us, an offering and a sacrifice to God of a sweet-smelling savour.
And being found in fashion as a man, he humbled himself, becoming obedient even unto death, yea, the death of the cross. Wherefore God also hath highly exalted him, and hath given him a name which is above every name, read more. That at the name of Jesus every knee might bow, of those in heaven, and those on earth, and those under the earth:
The young men likewise exhort to be discreet, In all things shewing thyself a pattern of good works,
For it became him for whom are all things, and by whom are all things, in bringing many sons to glory, to perfect the captain of their salvation through sufferings.
Since then the children partake of flesh and blood, he also himself in like manner took part of the same, that through death he might destroy him that had the power of death, that is, the devil:
became the author of eternal salvation to all that obey him,
Of so much better a covenant was Jesus made a surety.
Wherefore he is able also, to save them to the uttermost who come to God thro' him, seeing he ever liveth to make intercession for them.
For if he were on earth, he would not be a priest, there being priests that offer gifts, according to the law, Who serve after the pattern and shadow of heavenly things, as Moses was admonished of God, when he was about to make the tabernacle; for, saith he, See thou make all things according to the pattern which was shewed thee on the mount.
So Christ also, having been once offered to bear the sins of many, will appear the second time, without sin, to them that look for him, unto salvation.
For the law having a shadow of good things to come, not the very image of the things, can never with the same sacrifices which they offer year by year continually, make the comers thereunto perfect.
For it is impossible, that the blood of bulls and of goats should take away sins. Therefore when he cometh into the world, he saith, Sacrifice and offering thou hast not chosen, but a body hast thou prepared for me.
Then I said, Lo I come (in the volume of the book it is written of me) to do thy will, O God.
Then said he, Lo, I come, to do thy will. He taketh away the first, that he may establish the second: By which will we are sanctified, through the offering of the body of Jesus Christ once for all.
But with the precious blood of Christ, as of a lamb without blemish and without spot,
For Christ also once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh,
But there were false prophets also among the people, as there shall likewise be false teachers among you, who will privily bring in destructive heresies, even denying the Lord that bought them, and bring upon themselves swift destruction.
And they sing a new song, saying, Worthy art thou 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 tongue, and people, and nation,
These are they who had not been defiled with women; for they are virgins: these are they who follow the Lamb whithersoever he goeth. These were bought from among men: first-fruits to God and the Lamb.