Christ Our Mediator (3)

 The Prophetical Office of Christ 

Chapter 1 – General Observations

Stevenson makes three observations. First, the prophetic office of Christ is necessary because the provision of salvation involves the communication of supernatural revelation. Also, the state of sin had caused sinners to be unable to receive even expressions of mercy from God in his absolute character, as was seen when he gave the law at Sinai to the Israelites. It was that inability that had led to the Lord promising to send them a prophet like Moses (Deut. 18:15-18). Knowledge of God is only given through his Son (John 1:18; Matt. 11:27).

Second, Jesus is suitable for the work of prophet. Since he is God, he has ‘the most perfect knowledge of his nature, perfections, and purposes’. Because he is man, his instructions, while ‘sanctioned by all the authority of the Son over his own house’, ‘are softened and sweetened by the mild graces of human nature’. We can see this when we contrast what occurred at Sinai with what took place when he expounded that law in the Sermon on the Mount, or by contrasting Sinai with what takes place now with him as the mediator (according to Hebrews 12:18-24).

The Father has given to Christ the Holy Spirit. This was prophesied by Isaiah (Isa. 11:2-3) and confirmed when he came (John 3:34). The Spirit was not only given for his own ministry, but also because through him the Spirit would be given to all the members of his mystical body. He had the Spirit from conception, and ‘as his physical powers expanded, they were continually filled up by new communications of the Spirit in his grace and gifts.’ He received the Spirit in a special way at his baptism when he commenced his public ministry.

Stevenson also observes: ‘There must have been a wonderful change produced in our Lord’s human nature, both with respect to the expansion of its physical powers, and the increase of official gifts, in his resurrection and ascension to glory, – a change suited to the high station to which he was exalted in that nature at God’s right hand, and the extensive powers assigned to him as the king of the church and head over all things for her benefit; but this also is referred to his unction with the Spirit. He “was declared to be the Son of God with power, according to the Spirit of holiness by the resurrection from the dead;” and by this consummating act of the Spirit, in furnishing the human nature of Christ was official gifts, he is represented as raised about all other official persons who had ever appeared in the church, and to have been made both Lord and Christ.’

Third, his prophetic office has glory because of how long it will exist and how far it will reach. Regarding its existence, it began shortly after time itself with the publication of the promise of deliverance made after the Fall. He continued to speak through the patriarchal and Mosaic periods through prophets. ‘It was from him they received their commission, from him they derived their instructions, and it was to him they were indebted for their success.’ He spoke during his time on earth, and he continues to speak having ascended to heaven. ‘The grand end of our Lord’s administration as a prophet on earth, was the manifestation of God’s name, or the unfolding of his character, attributes, and purposes; and he could, when about to leave the world, appeal to his Father, that in this important work he had acted faithfully; but the continued prosecution of the same work, though not exactly in the same manner, after his resurrection and ascension to glory, was also the matter of his vows’ (John 17:25-26). And while his method of administration will be changed at his second coming, he will continue the office forever.

As far as the reach of his prophetic office is concerned, it exceeds that of all previous prophets ‘both with respect to the matter and the objects of it’. They spoke partially and mainly to one nation. He speaks the whole counsel of God and extends to people of every nation. 

Christ our Mediator (2)

Introduction - Section II

The Mediator God and Man in One Person

Stevenson comments that Christ’s mediatorship did not begin when he became incarnate. His appointment to this office was from everlasting. Nor did he have to wait until he was incarnate to commence his mediatorial role – it commenced immediately after the Fall. But all such actions before his incarnation ‘supposed his future incarnation, and that the actual assumption of our nature was absolutely necessary to the full discharge of his work.’

The Son existed as a distinct divine person before the incarnation. He had personal properties as God and engaged in personal acts as God. ‘He had a personal glory with the Father before time.’ He participated in the work of creation. Among his activities, he gave the law to Israel, conducted them through the desert and placed them in Canaan.

At the incarnation, the Son ‘assumed our nature into union with his divine person’. He did not assume a different human nature that was like ours, but he ‘was made of the seed of David according to the flesh, bone of our bone, and flesh of our flesh.’ This assumption ‘was his own personal act’. ‘The Father by the agency of the Spirit prepared for him a body, but the act of assumption was exclusively his own’ – ‘he took on him the seed of Abraham’ (Heb. 2:16).

After the incarnation, he remains the same person. He now has two natures, one infinite and one finite. ‘They have distinct understandings, and distinct wills, though their operations are always in unison.’ The incarnation ‘produced no inherent change in his divine person’. ‘The change was purely relative. He who, previous to his incarnation, subsisted simply as a divine person, had, posterior to it, a human nature subsisting in his divine person by a personal union.’

The incarnation does not mean that Jesus has two sonships, one divine, the other human. His sonship is connected to his person, and he always was the Son of God. Since his human nature belongs to his person, what he does in his human nature is done by him as the Son. ‘He could only obey, and suffer, in the manhood, but his obedience and sufferings are predicated of him as the Son of God.’ And ‘On the other hand, those acts that flow more immediately from the energies of his Godhead, are ascribed to him in characters descriptive of his manhood; such as the power of forgiving sin. Matt. 1x.6. And the judgement of the quick and the dead. Acts xv.31. 

That is a summary of Steveson’s introduction. He then gives more detailed attention to each of Christ's three offices of prophet, priest and king.

Christ our Mediator (1)

I was on holiday last week and as usual went to a bookshop or two. Given that I was in Wigtown, that was inevitable. While there, I purchased a copy of George Stevenson’s Treatise on the Offices of Christ. No doubt, it can be found somewhere online, but when possible I prefer a printed copy. So I have started to read it because it is a book about a very important subject not only in theology but also for spiritual comfort.

The book is about mediation between a holy God and sinful man. Without a mediator, we are in trouble. But God himself originated the role even although he is the One that we have offended by our sins. Says Stevenson, ‘the whole plan originated in the grace of God, was framed by his wisdom, and is carried into effect by his power.’ Therefore, ‘the doctrine of Christ crucified is to them who are called the wisdom of God, and the power of God.’ Jesus did not engage in this work without being called to it by the Father.

Since he is both God and man, Jesus is the ideal mediator. ‘While, as man, he was capable of suffering and dying, his suffering was of infinite value for our redemption, from the dignity of his person.’ ‘He is God’s fellow, and our brother, and therefore a fit days-man to lay his hand upon both parties.’

What did and does Jesus have to do? He mediates by sacrifice and intercession. His death ‘as a propitiation for sin’ is ‘the fundamental act of his mediation, on the validity of which all his other mediatory acts proceed.’ ‘Our Lord mediates in heaven by intercession, but his intercession in heaven proceeds upon the validity of his sacrifice for sin on Calvary.’ He was and is our priest.

How does Jesus make it effective? By instruction and by power. As a prophet, he instructs us; and as king, he overcomes our resistance and liberates us from captivity brought about by our sins. Only Jesus can fulfil these roles – he does not need help from other possible mediators.