Its Heavenly Mediation by J. O. CORLISS

Review and Herald Publishing Association · Takoma Park Station, Washington, D. C. · Jul 20, 1916

Its Heavenly Mediation

By J. O. CORLISS

The Atonement — No. 5

Its Heavenly Mediation

J. O. CORLISS

The recognition of the fact that the atonement is an effort to bring man into oneness with God is of itself a tacit acknowledgment of the need of a mediator. The definition of “mediator” is, “One who interposes between parties at variance in order to reconcile them.” So then a mediator is not of one party alone, but he is an intermediary between two or more parties, in each of which he has deep and abiding interest. Gal. 3:20. The fall of man from his first estate, from being in the image of God, to the desperate condition of an object marred by sin and in deadly conflict with heavenly righteousness, was the loudest summons possible for some friend of both to intercede for reconciliation.

Circumstances and considerations made it impossible for any but One to fill this position of mediator between God and man. This one must be armed with all the authority of Jehovah, and carry to the undertaking all the love and tenderness of a father for a greatly beloved but rebellious child. Creative power must be his also, in order to re-create the man into the image of God, and thus restore his lost estate of divineness. 2 Cor. 5:17; Eph. 2:10. He must have eternal endurance in order to bestow endless life on those who might believe in his calling. Heb. 7:25. Again, he must not only be a “priest,” or minister, but he must also be a high priest, or minister, over all the house of God. Heb. 8:1.

This Mediator must know the will of God toward men. As it is God’s will that all men be saved (1 Tim. 2:4), the Mediator must put forth every possible effort to redeem those who are willing to be restored to the everlasting likeness of Jehovah, according to the terms of God’s everlasting covenant. In order to meet the needs of those to be saved, he must take on himself the form of man, that he may be able to call them “brethren.” Heb. 2:11, 14. There could therefore be but One able to fill the requirements of the place of mediator, to restore man to his lost sonship in God. This one is the only begotten Son of God, the Lord Jesus, who gave himself a ransom for all, so tasted death “for every man” (Heb. 2:9), in order to perform his part of the work covered by the expressed will of God. 1 Tim. 2:4-6.

It will be noticed that the scripture last referred to calls him the “man Christ Jesus.” The expression is in accordance with the Saviour’s own mode of speech during his earthly ministry. In the fifth chapter of John’s Gospel is a record of the condemnation of Christ by the Jews, because, they said, he, being a man, had made himself equal with God. Verse 18. In justification of himself the Saviour, while maintaining his Sonship with God, said that his Father had not only given him power to heal, but that heavenly authority to execute judgment had also been given him “because he is the Son of man.” John 5:27.

This was virtually to say that unless he had been made in the “likeness of sinful flesh” (Rom. 8:3), and had experienced all the struggles of humanity, he could not have been qualified to mediate between God and man, and so pass judgment on men’s lives. More than this, he affirmed that his authority covered even the resurrection of the dead, and that his voice would not only lead men in this age, but also call from the grave those that have walked with him in earth life.

Another consideration is worth noticing here to show why the Mediator between God and man is given so much authority. Every plan of whatsoever importance must be laid in conformity with certain conditions. The provision of Christ’s mediatorial position was and is the conditions named in God’s covenant with men. These are stated on this wise: “I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people. . . . I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more.” Heb. 8:10-12.

It will be observed that the promises here contained are of an everlasting character. This would stamp the covenant in which they are found as everlasting in constitution. So the information comes to the Bible student that when Christ tasted death for every man, the blood offered was that of the everlasting covenant. Heb. 13:20. It was verily this covenant of which Christ became mediator, and thus obtained his excellent ministry in the at-one-ment of men with the King of kings. Heb. 8:6.

The fact that the covenant under which atonement is wrought between the finite and the Infinite is recognized as “everlasting,” is strong proof that it was available in man’s behalf from the very first. The fact of its being established by the death of Christ does not necessarily mean that it was not in existence before that time. As the blood of Christ was spilled for the sins of the whole race, the covenant must have been in force in patriarchal days, in order that its blood sacrifices might avail for sin in those days. Moreover, we are assured that Christ was a “lamb slain from the foundation of the world.” Rev. 13:8. This makes it certain that the covenant under which the sacrifice for men was made, was in existence when the world sprang forth.

Moses understood the everlasting covenant. When he grew to manhood, his faith in Christ was even stronger than his love for power, and he therefore esteemed the insults offered to the name of Christ greater riches than Egypt’s treasures. Heb. 11:24-26. His knowledge

of the saving power of Christ must have been clearly fixed, to make such a daring decision. In fact, by faith he really saw Christ the invisible, and his view of God’s Mediator gave him the strength to endure life’s trials. Verse 27.

Abraham also saw the Christ of God, and his faith led him to look for a promised city, the foundations of which are laid in the courts of glory through the mediation of the Lord Jesus. John 8: 56; Heb. 11: 10. In short, the death of Christ was to redeem from the curse of the law every son of man, so that the blessing of Abraham might be theirs, not only in this world, but in the world to come as well. Gal. 3: 13, 14.

The atonement is therefore as extensive and as uninterrupted as the necessities of a sinful race. Abel offered the blood of a lamb in token of his recognition, not only of his personal need, but of his faith in that Lamb which had been slain from the world’s foundation. Rev. 13:8. In the days of Abraham, Melchizedek was both king of Salem and priest of the most high God. His earthly pedigree has not been preserved (Heb. 7:1-3), but the order of his work has been maintained in the Lord Jesus (Heb. 6:20) while sitting on the right hand of the throne of the Majesty in the heavens. Heb. 8:1.