NEW TESTAMENT VIEWS OF CHRIST.
X.—CHRIST OUR MEDIATOR.—CONTINUED.
"But now hath he [Christ] obtained a more excellent ministry, by how much also He is the mediator of a better covenant, which was established upon better promises" (Heb. viii. 6).
Having considered Christ's preparatory work, His earthly mission, we wish now to consider His office and work as mediator between God and men. Christ sought no additional honor because of His message to men and suffering on their account. On the contrary, He prayed: "And now, O Father, glorify thou me with thine own self, with the glory which I had with thee before the world was." But while He sought no additional glory, He found additional work. The office He now fills existed not till He ascended to the Father from an empty grave. He descended into the dominion of death and robbed it of its power. He dragged the captor captive, and gave gifts unto men. Ascending, as a conquering king, His angelic retinue raise the exultant shout: "Lift up your heads, O ye gates, and be ye lifted up, ye everlasting doors; and the King of glory shall come in." "Who is this King of glory?" the guardian hosts shout back. "The Lord strong and mighty, the Lord mighty in battle." Again, the gates of the eternal city are shaken with the shout: "Lift up your heads, O ye gates; even lift them up, ye everlasting doors; and the King of glory shall come in."
Christ was coronated King of kings and Lord of lords. He began at once His work of mediation. Through the Holy Spirit, sent as His advocate, He convicts men of sin, and brings them into harmony and union with God. His mediatorship involves a work of reconciliation. This is His fundamental work. The old theology was that Christ labors to reconcile God to men. Indeed, the world is not yet as free from the thought as the truth and the honor of God demand. Whatever may be true of the atonement, one thing is certain, it grew out of the love of God. "God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but have eternal life." Any theory, therefore, that does not harmonize with this is false. God already loves the world. He loves sinners, even, who are not penitent. He is not willing that any should perish, but that all should come to repentance. How dishonoring to God, then, to represent Him as unwilling to save agonizing sinners; so that the protracted prayers of the church are necessary, and often unavailing! Paul says that God was in Christ, reconciling the world unto Himself. The world had transgressed, had gone away from God, and Christ's mission as mediator, is to bring it back in agreement and submission to the divine will.
The importance of the mediatorial office of Christ is very improperly apprehended. The necessity of a mediator between us and God can never be fully realized in this life. This belongs to that association of deep and profound mysteries emanating from the mind of God, that angels intently desire to look into. We are permitted to see only the surface in this life. But we know enough about the general character of His work, to know, that it has a value far above the world's comprehension.
When one stands as our intercessor we are favored in proportion to his standing with the other party. When one seeks a favor at the hands of the chief executive of the nation, if he has no standing of his own, all depends on the standing of his advocate. If the one interceding for him stands high in the president's favor, and has great influence with him, his request is favorably considered on account of his advocate. When we consider the standing of the Son with the Father; that through Him the Father has sought the reconciliation of the world; that He is the "brightness, the Father's glory, and the express image of his person;" we have perfect confidence that His pleadings will prevail. But when the Father "so loved the world as to give his Son to die for it;" when He so loves sinners that His great loving heart goes out in yearnings for their salvation, why should His loving, struggling children need an intercessor with Him at all? This has been one of the questions of the ages. Theories more curious than satisfactory have been promulgated concerning it by the different schools of theology. We shall not presume to answer it, beyond the simple suggestion that this was the special work for which the divine Logos that was in the beginning with God, had to qualify Himself by special education. Hence it is a matter not of difference between the love and goodness of the Father and that of the Son, but of qualification by experience in the trials, temptations and weaknesses of the flesh. The consideration of this fact would have saved the world from much vain speculation.
When Paul argues the importance of a mediator, it is not on the ground that the Son loves us more than the Father, but on the ground that He knows us by experience. "For we have not a high priest that can not be touched with the feeling of our infirmities; but one that hath been in all points tempted like as we are, yet without sin. Let us, therefore, draw near with boldness unto the throne of grace." The fact that our high priest, or intercessor, was "tempted in all points, like as we are," is the reason why we may approach a throne of grace with boldness. This boldness is simply a profound confidence based upon the humanity of our mediator.
When we approach a throne of grace, conscious of sin and imperfection, how little can we trust ourselves. We realize that we come empty-handed before God. With the poet, each can sing: