Modernized by Cliff Collins

“For there is one God and one Mediator between God and men, the Man Christ Jesus,” (I Tim 2:5)

From this passage, I propose to show:--

I. WHAT A MEDIATOR IS.

II. WHAT IS IMPLIED IN THE OFFICE OF A MEDIATOR.

III. SOME OF THE INDISPENSABLE QUALIFICATIONS OF A MEDIATOR.

IV. THE CONDITIONS OF SUCCESS IN EXECUTING THE OFFICE OF MEDIATOR.

V. I WILL APPLY THESE THINGS TO CHRIST AS THE MEDIATOR BETWEEN GOD AND MAN.

I. WHAT IS A MEDIATOR? A Mediator is one who undertakes to bring about reconciliation between two parties who have some matter of difference.

II. WHAT IS IMPLIED IN THE OFFICE OF A MEDIATOR?

1. The existence of the office of a mediator always implies that there are two or more parties, and some controversy exists between them.

2. It implies that there is some obstacle preventing the two parties from coming together and reconciling their differences. If there is nothing to prevent them from doing this, there is no need for the intervention of a mediator. The existence of the office of mediator, therefore, implies that there are parties that have a controversy between them, and that some difficulty prevents them from adjusting their own differences.

3. The relationship of the parties to each other may be the cause of the difficulty. God is a Sovereign, and if His subjects take up arms against Him, it would be wrong for God to maintain a proper relationship with them while they continued in this rebellious and hostile position. There is a need for some third person to intervene if any reconciliation is to be accomplished. The Sovereign cannot commune with His subjects while they have weapons in their hands. They must first return to their duty and lay down their arms, or He cannot have any relationship with them.

4. The state of mind in which one or both parties may have, can prevent them from coming together. There may be prejudice, misapprehension, or enmity in the minds of one or both parties. And when this is the case they cannot come together and settle their differences. This could lay the foundation for the need of the intervention of a mediator.

5. The offended party may insist on some condition that may be impossible for the offender to fulfill. Because of this, it may be necessary for a third person to intervene, and fulfill for the offender what he cannot fulfill for himself, as a condition of the reconciliation that must take place between the parties.

Any of these reasons, or all of them, may exist and require the intervention of a mediator.

III. SOME OF THE INDISPENSABLE QUALIFICATIONS FOR A MEDIATOR?

1. He must be the common friend of the parties between whom the controversy exists. By this we mean, that he should have the kind of relationship to both parties that both can completely confide in him.

2. He must be able to fulfill, or secure the fulfilling, of any conditions that must be fulfilled in order to bring about reconciliation, or he will not be successful. He must be both willing and able to make any personal sacrifice, to which the nature of the undertaking calls him. If the nature of the undertaking is such that he cannot bring about an adjustment of the difficulty without making some personal sacrifice, he must be able and willing to make the necessary sacrifice, no matter what it is. We now come to consider--

IV. SOME OF THE CONDITIONS OF SUCCESS IN EXECUTING OF THE OFFICE OF MEDIATOR.

Even though the above qualifications are necessary, success must depend on the consent of both parties.

1. First, the mediator himself must consent to maintain his relationship as mediator, and take on himself the office of mediator.

2. Then, the parties must agree, for the Mediator can do nothing to bind the parties without their own consent and approval of it. There may be two or more parties between whom there is some controversy, and this controversy cannot be settled, unless the parties between whom there exists the differences agree to whatever arrangement that is proposed. The mediator himself may propose some terms to bring about an agreement; but only as far as the parties consent to the mediator's terms, can he succeed in his goal. Just so far, and no further, than they give the matter up into his hands, can he bring about the reconciliation. This controversy cannot be resolved by any authority, by any man, or by any means whatever, that seeks to replace the need for the parties’ conscent. I am now prepared to proceed, and

V. APPLY THESE THINGS TO CHRIST AS THE MEDIATOR BETWEEN GOD AND MAN.

The Bible says that Jesus Christ is a Mediator between God and man. This is clearly stated, and we understand what it must mean. God addresses men in human language; He always uses whatever language we can understand. I once heard a remark of this kind gravely made by a man who had been listening to a sermon on the atonement, in which the governmental view of it had been exhibited and enforced. “Ah”, he said, “you can’t explain spiritual things by natural things; you cannot explain the government of God by any human government or human transactions.” Now, when I heard this remark, I had to respond by saying, “It’s too bad that God didn’t know that when he wrote the Bible”. Can’t explain spiritual things by natural things! What a pity God didn’t think about that when he wrote the Bible, where such illustrations so abundantly exist. Surely, if God felt that it was O.K. to use such means to illustrate and explain His meaning to us, it’s O.K. for us to also use them.

In what I have said this evening, I have shown you what a Mediator is, what is implied in the office of a Mediator, what are some of the indispensable qualifications for a Mediator, and what are the conditions of his success; and now we will apply these remarks to today’s scripture.

1. I said that a Mediator is one who tries to reconcile parties to each other between whom there is some controversy. In this passage, these parties are shown to be God and man. God is on one side, and the entire human race is on the other side. That there is a controversy between God and man is one of the most tangible facts that lie on the surface of history. Everybody knows that this is true. It is a fact as plain as the fact that man exists; everyone feels it in his own heart; and if he is in a right state of mind, he would no sooner think of questioning it than he would his own existence. Everybody must be aware of the fact that they do not live in a way that pleases God. What idea should we have of God if we thought He was satisfied and pleased with the conduct of the great mass of mankind? If God is a good being, He must be displeased with their conduct. Who can doubt this?

2. God demonstrates the displeasure He feels in thousands of ways. Yes, He tempers his anger with great kindness, and suffers patiently with the perversities, follies, and sins of mankind. Yet how often has this world’s history shown that God is angry with its inhabitants. How often has He swept over the world with His broom of destruction! Once, all the inhabitants of earth were swept away by a flood, with the exception of only one family. On the other hand, we see that men everywhere are doing what they can do to repudiate God’s authority and claims of love and obedience, and they are making war on His throne and government. In all this, we can easily see that there is a controversy between God and man. Man opposes God, and God is continually, in many ways, showing His displeasure with them.

3. The existence of the office of mediator implies that there is some obstacle in the way of the two parties coming together and reconciling their differences. First of all, this can happen because of the relationship they have between them. Now, anyone who has ever considered what government is, or has had anything to do with administering the law, can understand the sacredness of government, and the difficulty there is in the way of exercising mercy to the rebellious. Can rebels approach offended majesty in their own name? What can rebels say in their own name? They cannot come near to plead with God in their own name, for He says, “I am of purer eyes than to behold iniquity.” It is no use for them to try to approach Him in their own name, for He will not look at them. Secondly, the difficulty may come from the state of mind of the parties. To be sure, God is disposed to do men good, notwithstanding their rebellion; and there is no state of mind that would not allow Him to exercise compassion and mercy where sinners will repent, but His government relations are such that it prevents Him from having any kind of relationship with those who continue in a hostile state. The state of mind that they are in makes it indispensable for a third person to intervene in order to reconcile them to God. Hence, Christ is represented as reconciling the world to Himself, not imputing their trespasses to them. But, I also said that the existence of a mediator implies that there might be some conditions, the fulfillment of which it might be necessary for the offended party to insist on, but which is impossible for the offending party to fulfill, or cause to be fulfilled.

Now, here, I think, is the great difficulty that stands in the way of God showing mercy to sinners, even if His disposition is merciful. The law has been violated and dishonored. God insists on the law being honored. Public justice must be satisfied. Here I must notice a difference between public and retributive justice. Retributive justice refers to what an individual deserves; for example, someone may deserve punishment, who is not governmentally liable to receive it; or the government may be placed in such circumstances that it thinks that it is not in its best interest to administer the punishment that he deserves, and which the law sanctioned. Now, public justice concerns public interests; the laws of a country are public property, and when they are violated, all the subjects of the government are interested in having the law executed, that its authority might not in any way be weakened. For when laws are violated without punishment, they become worthless, and the government that can’t enforce them is despised. Let me also observe, that in establishing a government of law, the lawgiver, either expresses or implies that he will punish the guilty, and protect and reward the innocent. The public interests of the whole community demand this; the criminal must be made a public example, or the authority and intention of law cannot be maintained. No lawgiver, in heaven or on earth has any right to compromise the claims of public justice. Now, observe, God has, expressly or impliedly, pledged himself to sustain His government, and maintain the authority of His law. Man has dishonored and violated it, and public rights will be compromised unless something is done to assert and sustain the authority of the law. Here is the difficulty; what shall be done? Shall executing the law be done away with, and thus be rendered void?

Now, public justice requires that executing its penalties on the offending parties should vindicate this law. Something must be done to secure reverence for the law and the lawgiver. Now, observe, God Himself says that Christ is sent to be a propitiation for our sins, that He may be just, and yet the justifier of those who believe in Jesus. (Rom 3:25-28) God cannot set aside the execution of the penalty. Here, lies the problem. God’s relations and character are such, and such are the relations and character of man, that something must be done that man can’t do, as the condition of their being forgiven. The requirement is that men must satisfy public justice. In fact, public justice requires the punishment of every offender. What, then, shall be done to meet the demands of public justice, and yet spare the offender from the infliction of the penalty? God’s government is perfect. You can’t make any compromise that will set aside the true spirit of the law.

This leads me to say again that God can’t do away with the spirit of the law. Everything that the spirit of the law requires, is simply this: It is not that the letter of the law should be fulfilled every time, thus any individual who violates the law should be punished without any reserve; but that means should be adopted that will effectively secure obedience to the law. The offender must receive the punishment unless something else can be done that would as truly and effectively honor the insulted law, make a deep public impression of God’s regard for it, determine to support it the law, and serve as thoroughly as possible to promote holiness and rebuke sin. This would fulfill the spirit of the law. There would be no compromise of its claims here, neither would there be a literal execution of its penalty; but it would be a full satisfaction made to the spirit of its claims. What would be God’s purpose in executing the law on sinners, but to make a public impression of His hatred for sin, and His determination to maintain the law intact, and to honor the law no matter what the cost?

Executing the law would teach the universe many great lessons concerning God’s character and government. Now, suppose that the lawgiver himself could teach these lessons in some other way that would be just as effective, as impressive, and as influential as executing the penalty of the law on sinners would, why, then, the spirit of the law would be honored and sustained. But suppose, to show His great regard for it, He should yield complete obedience to it Himself, and become the representative of man, as the Bible says He did. “For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.” (II Cor 5:21) Now, in order to do this, in order to make an offer of pardon to the poor guilty sinner, there must be a public demonstration made to the whole universe. The law must be honored as widely as it had been broken.

How was this demonstration to be made? How was the law to be honored? Who was to do it? Look! God’s own Son, closely associated with Him, one with Him in the formation and government of the universe, takes on Himself human nature, and represents our race. He willfully chooses to be the impersonation and representative of sin. God is about to show what He thinks of sin by inflicting the penalty due to man, on One who has come forth to be a Mediator between the sinner and the insulted majesty of the law. God is about to make a terrible demonstration, and show to the whole universe His deep and eternal hatred of iniquity. Now, this will fulfill the law even more thoroughly than if the consequences of sin had been visited on the heads of the guilty themselves. “He laid upon him the iniquity of us all!” What a wonderful demonstration this was!

It is clear that this condition was completely necessary. God, as the governor of the universe, must insist that something must be done to meet the claims of public justice; the dishonored law must be restored, public justice must be appeased; the spirit of the law must be maintained in all its integrity. Now, there is only one being in the universe qualified to be our Mediator. The Lord Jesus Christ is both God and man; He has such a relationship to both parties that it puts Him in a position to “magnify the law,” and make it even more honorable than it would have been made by its executing its penalty on mankind. Christ satisfied the claims of public justice, and so the Bible says, “He gave Himself a ransom for all.” (I Tim 2:6) Christ, by His atonement, testified to what God thought about the sins of man.

Our Lord Jesus was well aware what it would cost Him. One of the conditions of a mediator’s success is that if his position should call for any sacrifice on his part, he must be completely willing to make it. He must be willing to make any sacrifice, or undergo any degree of self-denial, which may be required by the nature of the case. Now, the Lord Jesus Christ was well aware what it would cost Him. It was none of His business to compromise the claims of public justice; none of his business to justify iniquity, or let down the authority of the law. He was smart enough not to do anything like this, and He was willing to do whatever His position as Mediator required of Him.

The circumstances of Christ’s death were such that His death could never be credited except on the supposition that He suffered, not as an ordinary human, but as the representative of a race of sinners. The circumstances of His death were very peculiar. He died not as martyrs generally die; tied to a stake, the words of gladness and triumph pouring from their lips as they pass from earth shouting and singing glory to God. Christ did not die that way. How come? Is it true that Christ was more afraid to die than martyrs were? What was it that made Him cry, “My God, my God, why have You forsaken me”? (Matt 27:46) How come? Does God want to forsake his saints in their hour of trial?

Let me ask those who have visited saints on their deathbed, how many of them, when the last enemy was approaching, and when the clammy sweat was on their brow, have you heard utter cries of despair? Did they cry out, “My God, my God, why have You forsaken me”? No, indeed! Their words were words of peace, serenity, triumph, and when their voice finally faded away, they would give you a quivering handclasp to indicate that the light of God’s countenance was on them.

The fact, then, is plain. Jesus did not die as a martyr, but as the representative of a sinful race. Although God loved Him infinitely, still, as the representatives of a sinful race, in His displeasure, He poured down on Christ the vials of His indignation. The death of Christ was intended to make an impression on the universe, and all the circumstances surrounding it shows what a wonderful effect it had. When He was nailed to the cross, the sun refused to look on, and the heavens were clothed with sackcloth; the whole universe seemed to shake to its foundations. Heathen philosophers observed it, and said, “Either nature is being dissolved, or the god of nature is dying”. The dead could not sleep in their graves. The earth trembled, tombs opened, and many who had been dead came out and walked into the city. The veil of the temple was torn in two. God made a mighty impression on the entire universe, when, in order that sinners might be pardoned, He thus made a fearful demonstration of His hatred against sin.

Let me conclude with a few remarks.

1. Do you remember that the success of a mediator must depend on the consent of the parties? Now, it is for us, on our part, as one of the parties, to consent to receive Him as a Mediator in the relation in which He is presented to us. The Divine government has given Christ the responsibility to unite man and God, so that as one of the parties in this controversy, we must give ourselves up to the will of the Mediator. The sacrifice which He has made has satisfied the claims of justice; but this will help us and prevail in our favor, only as far as we ourselves approach Him as our Mediator between God and man.

2. There is only one way we can be reconciled to God, and that is by faith in Christ. When we believe in Him reconciliation is immediately made between God’s government and us. We are reconciled to God through Christ. Now, all we have to do is leave this matter in the hands of Christ, and He will set us free from the penalty of sin.

3. Concerning those who refuse to accept the work of our Mediator, the matter is not only not dealt with, but the situation becomes much worse. If they will “not have this man to reign over them,” they will never be reconciled to God, and their guilt and consequent punishment is greatly magnified, aggravated; and remember that all those who resist this arrangement are those who do not cordially embrace it by believing on the Lord Jesus Christ.

4. This leads me to repeat that you can’t understand the Lord Jesus Christ by faith simply by intellectually agreeing with the truths that He taught and agreeing to the fact that He is a Mediator. The devil knows these things, and believes them, but he doesn’t have saving faith. You may firmly believe the historical fact that Christ died for the sins of mankind, but this is not faith in Him as a Savior. You must embrace the method of salvation with all your heart. This is the way God plans to save you, and when you have done this, you can enter the door of mercy that Christ has opened for you to enter.

Know what it means to be a Christian! It is not simply agreeing intellectually to the truth of the Gospel, or outwardly appearing to be religious; but it is believing with your heart unto righteousness. You must yield yourself completely to Christ, and not rely on your own goodness as a ground of acceptance, but on Jesus Christ, the Mediator between God and man, who has “magnified the law, and made it honorable”. God requires us to approach Him in Christ’s name, or He cannot deal with us or make us any offer of pardon.

Suppose that the inhabitants of London, or any other city, should rebel against the government. It might be impossible to make a general offer of pardon without destroying the safety of that government. It would be un-political and unwise to do so. It would encourage other cities to rebel by taking refuge under the precedent that the government had established. The way to make a government strong is by asserting a principle and adhering to it, making sure the people understand that they cannot avoid the law, that it will not be broken without punishment, and that rebellion will be dealt with.

Now, it may be safe for a government to occasionally exercise pardon, but not unless the exercise of mercy has a better chance of producing reverence for the law and government than inflicting the penalty. Rebels against the law and government of God could never have been forgiven without an atonement because God’s law cannot be violated. Therefore, it cannot be transgressed without the penalty being inflicted somewhere; and God, by accepting the sacrifice of Christ as an atonement for sin, not only showed His love for man but also testified to the goodness of His law. Christ magnified the broken law, and provided a governmental equivalent. But before a rebel can call on God for mercy, he must lay down his weapons of rebellion. He cannot come to terms with God with arms in his hands. He must repent before he can hope for mercy. Every human government demands this, and so does God’s government. No government can stand on any other principle. People who think and say that it is an easy thing for God to show mercy completely misunderstand this subject. It cost Him more than the creation of the world. But the work is done! Christ has thrown the doors of mercy wide open: “Behold”, He says, “I have set before you an open door”.

It was love for mankind that caused Him to make such sacrifices for their salvation. The atonement was not demanded in a malignant spirit, but it is a necessary condition of salvation. God proposed the plan. He saw no eye to pity and no arm to save; and His own eye pitied, and His own arm brought salvation. His heart yearned over them. Over them, did I say? Over you, and over me! He loved ME”, says the apostle, “and gave Himself for ME”. Can you, my dear hearers, apply this language to yourselves? Have you committed yourselves to Him? Is Christ your Mediator in this great controversy? Now, I come tonight as a servant of Christ to ask if you will receive this Mediator, if you will repent, renounce your sin, and commit yourself to the hands of Christ as the great Mediator between God and man. Do you reply that you do not want a Mediator?

The minds of many men are so dark that they are foolish and absurd enough to think that they can approach God and get salvation from Him without a Mediator. The following fact was communicated to me some time ago: the sister of a minister’s wife who believed in Unitarian principles always resisted the idea of the need for a Mediator. She would say, “If God wants to be merciful, He can exercise mercy without reference to the death of His Son. I want no Mediator; I am not aware of wanting one. Isn’t God my heavenly Father? Can’t I pray to Him without a Mediator? Why would I want a Mediator between my Father and me? I love my Father, and I love to pray to my Father. I love communion with my Father. I don’t see any need for a Mediator.” This is how she used to talk, using that kind of sentimentalism that is common to Unitarians. A great revival swept the congregation, and one evening this lady returned home and went directly to her bedroom. The family, who were downstairs, suddenly heard her shriek out in great agony at the top of her voice. They rushed into her room and saw her standing there in a great fear with her arms extended and her eyes wide open. In alarm they cried out, “What is the matter? What is the matter?” “Oh!” she said, “God is looking right at me, and there is no Mediator. There, can't you see, He’s right over there?” and she shrieked out again in fearful agony, “God is looking right at me, and there is no Mediator”. In this state of mind, she continued for some time, but eventually Christ was revealed to her, and she was led to embrace the truth. She never realized before what it was like to stand before the Judge of all the earth without a Mediator; but when she felt the eye of God blazing on her, and searching into her heart, she immediately felt the need for “a Mediator between God and man”.

O sinner, let me tell you, that without a Mediator you are undone; but there is one provided, and He is now offered for you to embrace. It will not take you long if you choose to do it. You can do it now, even now. If you don’t accept Him into your heart, His blood for you has been shed in vain. There is no middle ground; you must be either a friend of Christ, or His enemy. God offers mercy now, but He has not promised that He will offer it again! Remember that! There is no angel in heaven, or minister on earth, who is authorized to promise you that this salvation will ever be offered to you again.

Suppose Christ Himself should come and take His stand in this pulpit with the book of life in His hand, and should say to you all, “Whose name shall I write in this book? Who will accept of Me as a Mediator? WHO WILL GIVE ME HIS HEART? Will we have voices on all sides cry out, “I will! I will! I will! O Lord Jesus, take my unworthy name, take my heart; I renounce my sin, and gladly give myself to you.” Is this how you would reply to the personal invitation of the Savior? Why not do it now? God invites you! Jesus invites you! The Bible invites you! The Spirit invites you! The Preacher invites you! Willfully come to Jesus, and come now! Why not? Are you not prepared? What preparation do you want? Can’t you get your own consent? This is the problem; the great and the only difficulty! If you can get your own consent, there is no one in the universe that can stand in the way of your salvation. But, can’t you get your own consent if you so will it? What do you say? Will you consent? Will you allow Christ to have your name? Will you give Him your heart? This is an eternally important question. Will you decide tonight? We are going to pray. Now, let those who are willing to accept Christ as their Mediator, bend their hearts at a throne of grace; and, Christians, let us seek to wrap the arms of our prayers around every impenitent sinner in this house, and bring them to Jesus. Let us pray.