Divine Nature of the Mediator in Westminster Theology
In Westminster theology, the divine nature of the Mediator, Jesus Christ, is understood as essential for His role in reconciling God and humanity [2, 3]. The term "mediator" refers to one who intervenes between two parties at variance to reconcile them, a concept found in the Old Testament through terms like "daysman" or "umpire" and explicitly in the New Testament concerning Christ [1].
The Westminster Confession of Faith states that "It pleased God, in his eternal purpose, to choose and ordain the Lord Jesus, his only begotten Son, to be the Mediator between God and man" [2]. This Mediator is identified as "the Son of God, the second person in the Trinity, being very and eternal God, of one substance" [2]. John Calvin emphasizes that Christ "could not perform the office of Mediator, nor acquire righteousness for us, if he were not the eternal God" [3].
The necessity of Christ's divine nature for His mediatorial work is underscored by several theological arguments:
- Atonement for Sin: Only a divine person could effectively remove sin. Charles Hodge argues that "None but a divine person could destroy the power of Satan and deliver those who were led captive by him at his will" [4]. The offering of Himself by Christ, possessed of an eternal Spirit, is what perfects believers [4].
- Source of Life: As the source of spiritual and eternal life for His people, Christ must possess life in Himself, which points to His divine nature [4].
- Control over Events: An almighty person is required to control all events leading to the consummation of redemption and to raise the dead [4].
- Reconciliation: Augustine of Hippo highlights that the Mediator, through His divine nature, bridges the gap between God and humanity, making mortals immortal and raising them from misery to blessedness [8]. Aquinas also notes that Christ acts as a mediator not as God, but as man, yet his divine nature is essential for uniting others to God [5].
While Christ's human nature is also crucial for His mediatorial office, allowing Him to sympathize with human infirmities and fulfill the law [9], His divine nature provides the infinite power and efficacy necessary for His work as Prophet, Priest, and King [2, 6]. Calvin explains that Christ's two natures—divine and human—constitute one person, and both are essential for His mediatorial role [7]. This divine nature ensures that He can connect humanity with the Father [10].
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Mediator — 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 Gal. 3:19. Christ is the one and only mediator between God and man (1 Tim. 2:5; Heb. 8:6; 9:15; 12:24). He makes reconciliat”
- Westminster Confession of Faith (Reformed) “Westminster Confession of Faith (Reformed, 1646), CHAPTER 8 (part 1): CHAPTER 8 Of Christ the Mediator 1. It pleased God, in his eternal purpose, to choose and ordain the Lord Jesus, his only begotten Son, to be the Mediator between God and man, the Prophet, Priest, and King, the Head and Savior of his church, the Heir of all things, and Judge of the world: unto whom he did from all eternity give a people, to be his seed, and to be by him in time redeemed, called, justified, sanctified, and glorified. 2. The Son of God, the second person in the Trinity, being very and eternal God, of one subst”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 66: from the priesthood of Christ, and his office of Mediator, to his eternal divinity. 409 409 French, “Faisant samblant de les rauir à la divinité d’icelui;”—under pretence of leading them to his divinity. We, indeed, do not divide Christ, but hold that he who, reconciling us to God in his flesh, bestowed righteousness upon us, is the eternal Word of God; and that he could not perform the office of Mediator, nor acquire righteousness for us, if he were not the eternal God. Osiander will have it, that as Christ is God and man, he was ”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 88: creature could take away sin. It was only because our Lord was possessed of an eternal Spirit that the one offering of Himself has forever perfected them that believe. None but a divine person could destroy the power of Satan and deliver those who were led captive by him at his will. None but He who had life in Himself could be the source of life, spiritual and eternal, to his people. None but an almighty person could control all events to the final consummation of the plan of redemption, and could raise the dead; and infinite wisdom and ”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of Christ as Called the Mediator of God and Man, Art. 2: Article: Whether Christ, is the Mediator of God and men? I answer that, We may consider two things in a mediator: first, that he is a mean; secondly, that he unites others. Now it is of the nature of a mean to be distant from each extreme: while it unites by communicating to one that which belongs to the other. Now neither of these can be applied to Christ as God, but only as man. For, as God, He does not differ from the Father and the Holy Ghost in nature and power of dominion: nor ha”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 48: 400 CHAPTER 12. CHRIST, TO PERFORM THE OFFICE OF MEDIATOR, BEHOVED TO BECOME MAN. The two divisions of this chapter are, I. The reasons why our Mediator behoved to be very God, and to become man, sec. 1–3. II. Disposal of various objections by some fanatics, and especially by Osiander, to the orthodox doctrine concerning the Mediator, sec. 4–7. Sections. 1. Necessary, not absolutely, but by divine decree, that the Mediator should be God, and become man. Neither man nor angel, though pure, could have sufficed. The Son of God behoved”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 50: 415 CHAPTER 14. HOW TWO NATURES CONSTITUTE THE PERSON OF THE MEDIATOR. This chapter contains two principal heads: I. A brief exposition of the doctrine of Christ’s two natures in one person, sec. 1–4. II. A refutation of the heresies of Servetus, which destroy the distinction of natures in Christ, and the eternity of the divine nature of the Son. Sections. 1. Proof of two natures in Christ—a human and a divine. Illustrated by analogy, from the union of body and soul. Illustration applied. 2. Proof from passages of Scripture which d”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 2: Augustine — City of God, Christian Doctrine — CHAP, 15.--OF THE MAN CHRIST JESUS, THE MEDIATOR BETWEEN GOD AND MEN. (part 2): to prevent us from passing to a blessed immortality, because that which hinders such a passage, namely, misery, continues in him; but the mortal and blessed Mediator interposed Himself, in order that, having passed through mortality, He might of mortals make immortals (showing His power to do this in His own resurrection), and from being miserable to raise them to the blessed company from the number of whom He had Himself never departed. There is, then, a w”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 88: § 2. Qualifications for the Work. What those qualifications are the Scriptures clearly teach. 1. He must be a man. The Apostle assigns as the reason why Christ assumed our nature and not the nature of angels, that He came to redeem us. ( Hebrews ii. 14-16 .) It was necessary that 457 He should be made under the law which we had broken; that He should fulfil all righteousness; that He should suffer and die; that He should be able to sympathize in all the infirmities of his people, and that He should be united to them in a common nature. He”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 50: measure of our feeble capacity, he now connects us with the Father. But when, as partakers of the heavenly glory, we shall see God as he is, then Christ, having accomplished the office of Mediator, shall cease to be the vicegerent of the Father, and will be content with the glory which he possessed before the world was. Nor is the name of Lord specially applicable to the person of Christ in any other respect than in so far as he holds a middle place between God and us. To this effect are the words of Paul, “To us there is but one G”