Studies in The Baptist Catechism: Section Five – Christ the Mediator (Q.24)

Earlier Studies –

Listen to the audio for this lesson here and here.



Q.24: Who is the Redeemer of God’s elect?

A. The only Redeemer of God’s elect is the Lord Jesus Christ;1 who, being the eternal Son of God, became man,2 and so was and continueth to be God and man in two distinct natures, and one person for ever.3

11 Timothy 2:5-6

2John 1:14; Galatians 4:4

3Romans 9:5; Luke 1:35; Colossians 2:9; Hebrews 7:24-25

To this point, we have sought to lay a foundation for the necessity of Christ’s work of redemption, the great climax of all of redemptive history. We began with a survey of God’s authority, His revelation of Himself to mankind, and His saving revelation of Himself in Scripture alone. Second, we considered Theology Proper: who and what God is. Third, we considered God’s decrees of creation and providence and, specifically, how he created man and provided for him through covenantal relationship. Fourth, we observed how man broke covenant with God, fell into an estate of sin and misery, and are now subject to God’s righteous judgment apart from the forging of a new covenant.

In the last post, we looked at this new covenant. We noted first that this covenant was struck on behalf of those who God chose from eternity in accordance with His own good pleasure and His love toward us, and not on anything in us. Second, we considered the nature of the Covenant of Grace, how it unfolded throughout Holy Scripture, and how it finds its fulfillment in Christ alone. Before, we identified as slaves of sin in Adam. Now, we identify as sons of God in Christ. However, we must not think of this transition as merely being as simple as God flipping a light switch. A great ordeal was undertaken to accomplish our redemption, and it is that accomplishment of our redemption that now demands our attention.

Redemption in Christ Alone

On the outset, let us allow our eyes to be drawn to one word in the Catechism’s answer to Question 24: only. We must start by recognizing the exclusive nature of the claims we are about to make. When Christians confess that Christ is the “only Redeemer of God’s elect,” we mean to say not only that God has chosen a particular people from eternity to be His elect, but that those elect only come to Him by way of Christ. Christianity does not claim to be a way; it is the way. Christ made this claim of Himself: “Jesus said to him, ‘I am the way, and the truth, and the life; no one comes to the Father but through Me,’” (John 14:6; NASB). As such, Christians have not arrogantly devised an exclusive religion of their own imaginations. We have humbly accepted God’s own testimony about how He will be approached.

To the minds of those who have not submitted to Christ, Christian exclusivism is calloused, cold, and uncaring. They think that we have formed these ideas within our own minds, in which case their criticisms would be correct. However, given all that we have already seen of God’s goodness, love, and patience—given also His holiness, justice, majesty, and immutability—that God would be merciful to any among the sea of sinful rebels we call mankind makes God infinitely kind and gracious! The proud atheist, the Buddhist, the Hindu, and the agnostic ask why God would provide only one way. The humble Christian stands in awe of God and wonders that He provided even the one way.

The word way is a proper and biblical term. As we have already seen, Christ used the word of Himself. Christians, long before there was such a term as Christianity, also called themselves the Way (Acts 9:2; 19:9, 23; 22:4; 24:14; 22). However, it is not as though God simply opens up a way to Himself to all mankind and simply stands there waiting for them to respond. Rather, we are told that Christ, like a great conquerer, infiltrated the kingdom of darkness and extracted from it citizens of a new kingdom (Eph. 4:7-10). In order to do so, He had to take on a new nature and become the truly man. In order to save us, He had to first identify with us both in life and in death (Heb. 2:9-13).

The Divine Nature of the Son

We must remember the infinite chasm came to exist between God and man as a result of Adam’s fall. Prior to the fall, the gulf was already great in that man was a mere finite creation of God and God the infinite, unsearchable, intangible Creator. With man’s fall, humankind parted with God in knowledge, righteousness, and holiness (see The Baptist Catechism, Q.13). No mere man, then, would be able to bridge this chasm. It would require One with both the infinite, eternal, and immutable nature of God and the knowledge, righteousness, and holiness man forfeited at the fall. The only suitable Mediator had to be divine.

Hence, the Catechism uses the divine name Son of God to refer to Christ at the introduction to His work of redemption. “As such it points to a pre-existent sonship, which absolutely transcends the human life of Christ and His official calling as Messiah,” (Berkhof, Systematic Theology, pg. 314). It is with this Son that we find the Father speaking in Psalm 2 and entering into what theologians have termed the Covenant of Redemption from eternity.

7I will surely tell of the decree of the Lord:

He said to Me, ‘You are My Son,

Today I have begotten You.

8‘Ask of Me, and I will surely give the nations as Your inheritance,

And the very ends of the earth as Your possession.

9‘You shall break them with a rod of iron,

You shall shatter them like earthenware,’” (Ps. 2:7-9; NASB).

Much ink has been spilled by the cults to try to explain away the deity of Christ. The result in each instance is the mangling of the doctrine of the atonement such that Christ’s obedience in life and death are not sufficient for the reconciliation of God and man. Additional works are necessary on the part of man, because only One who is truly divine and truly man can fully atone for the sins of men. He had to be greater than all creatures (Heb. 1:3-14) in order to ascend to the Father “bringing many sons to glory” (Heb. 2:10; NASB). Surely, “No one has ascended into heaven, but He who descended from heaven: the Son of Man,” (John 3:13; NASB; cf. Eph. 4:9-10). So, to deny the deity of Christ (or any other aspect of the doctrine of the Trinity) is to deny the very foundation of the gospel itself.

The Baptist Confession refers to the Him as the “Son of God, the second person in the Holy Trinity, being very and eternal God, the brightness of the Father’s glory, of one substance and equal with him who made the world, who upholdeth and governeth all things he hath made,” (The Baptist Confession, 8.2). Indeed, this has been the confession of the church from the very ascension of Christ. There is no denying the clear meaning of Scripture in its testimony to His deity.

15He is the image of the invisible God, the firstborn of all creation. 16For by Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things have been created through Him and for Him. 17He is before all things, and in Him all things hold together,” (Col. 1:15-17; NASB; see also, John 1:1-3, 14, 18; 8:58; Galatians 4:4).

He is the image of the invisible God—that is to say that He is the clear representation of His nature. When we read of Christ in Scripture, we catch a glimpse of God Himself in His purest form. No picture can faithfully depict Him, but the inspired, infallible, inerrant words of God in describing Him do. By Him, and through Him, and for Him all things were created. Paul uses this type of language in another place in his writings. Of God, he writes, “For from Him and through Him and to Him are all things. To Him be the glory forever. Amen” (Romans 11:36; NASB). Had he thought Christ any less than God in the flesh, He truly would have been blaspheming to transcribe these same attributes to Him in his letter to the Colossians.

The testimony of Scripture on the matter of Christ’s deity is clear. He is truly God and, as our Mediator, could not have been anything less. No less than the divine Son of God would suffice in making atonement for sinful human beings. He also had to become truly man, or it would have likewise been impossible for Him to bring many sons to glory.

The Hypostatic Union

It’s clear then that Christ identifies as God. However, where do we see that He came to identify with man in order that we, identifying with Him, might be brought to glory? It is in the humiliation of the Son that He identifies with us. The apostle Paul exhorts the Philippian saints to have the same attitude that was in Jesus Christ, “who, being in the form of God, did not consider it robbery to be equal with God, but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men. And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross,” (Phil. 2:6-8; NKJV). Here, Paul outlines several key aspects of Christ’s humiliation.

He emptied Himself; that is, He set aside divine privilege. He did not cease to be divine. Rather, not clinging to His divinity, He “made Himself of no reputation, taking the form of a bondservant.” Here we see the voluntary nature of Christ descension from heaven to earth. He came on a divine rescue mission. The Father chose the elect, the bride of Christ, and the Son of His own volition—though essentially of one mind with the Father—entered into a sinful, fallen world in order to purchase His bride out of her bondage in this fallen world. He descended in humiliation to become a slave and identified as a captive in order that, ascending in His exaltation, He might lead captive a host of captives (Eph. 4:8-10).

He further identified with us in our humanity, “coming in the likeness of men.” Here, we have what the Catechism states when it confesses that the Son of God “became man.” Did Christ merely seem to be a man, though? No. What we have in the confession of Paul is precisely what we see also in John 1:1-14. From eternity, the Son exists (Gk. ἦν). There is no sense in which the language of John 1:1-3 allows that Christ could have been created. The term used for created things in John 1 (made or came to be; Gk. ἐγένετο) is diametrically different from ἦν in John 1. The starkest distinction between the two types of being is found in verses 2&3:

2He was in the beginning with God. 3All things came into being through Him, and apart from Him nothing came into being that has come into being,” (NASB; emphasis added).

Interestingly, though, we find that the Son of God, emptying Himself as Paul writes, did take to Himself a body like ours. In taking to Himself a body, John now applies the Greek term ἐγένετο to the Son: “And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth,” (John 1:14; NASB; emphasis added). Here, we catch a glimpse of the transcendent, unapproachable God of all glory condescending to identify with us in our humanity.

Yet, in His flesh, we do not see a ceasing in the divinity of Christ. The divine name Son of God persists as a proper title for Christ well into His humiliation. “The angel answered and said to her, ‘The Holy Spirit will come upon you, and the power of the Most High will overshadow you; and for that reason the holy Child shall be called the Son of God,’” (Luke 1:35; NASB). Here, we see that Christ, though yet a baby, still retains His deity in full (cf. Col. 2:9). This is more than a mere title, though. This is a functionally divine character.

“The Word was not hedged in by His body, nor did His presence in the body prevent His being present elsewhere as well. When He moved His body He did not cease also to direct the universe by His Mind and might,” (Athanasius, On the Incarnation, 17).

There is a mind-blowing concept present in this affirmation. Even as a baby in the womb of the virgin Mary, the divine Son of God was still everywhere present, holding all things together, and directing all things to His own glorious ends. In fact, the same God who knits the babe together in his mother’s womb, it is reasonable to conclude, also knit for Himself a body in the womb of His earthly mother. For this reason, the historic Christian creeds—affirmed by both Protestants and Roman Catholics—have unapologetically granted Mary the title Mother of God. The distinction being that Roman Catholics use this title to exalt Mary above where the Bible does, while Protestants use the title to emphasize the true divinity of Christ and the singularity of His Person, though consisting of two distinct natures, even while in the womb of Mary.

It was necessary, given God’s decree to save a bride, that the Son of God become a man. It was necessary not merely so that He might enter into flesh like our flesh, but also so that He might enter under the same curse under which we are born. “But when the fullness of the time came, God sent forth His Son, born of a woman, born under the Law,” (Gal. 4:4; NASB). In Adam, we are all born under a curse, a curse whereby we have forfeited dominion over this earth to angelic majesties. In other words, as a result of Adam’s sin, we have been made for a little while lower than the angels (Heb. 2:5-8), and now Satan himself is the ruler of this world system (John 12:31; 14:30; 16:11). Hence, God the Father perfected the Son of God—the Author of our salvation—through His being made for a little while lower than the angels, His suffering, and His death (Heb. 2:9-10). His humiliation, then, was undertaken for the purpose of identifying with us, the means by which—as we shall see—He would come to redeem us.

A Little Time With The 1689: Day167

Day 167

Of Christ the Mediator.

Chapter 8, Paragraph 9.

“This office of mediator between God and man is proper only to Christ, who is the prophet, priest, and king of the church of God; and may not be either in whole, or any part thereof, transferred from Him to any other.”

Scripture Lookup

1 Timothy 2:5


There is no chain of command to go through to access God. The sole mediator for the elect is Jesus Christ. You do not go through a “representative” of Christ in order to receive salvation. You do not go through your husband to gain everlasting life. Your parents cannot redeem you from your sin. Why think that anyone else can grant that access to the Father, for who else can stand in that place between sinners and God? Who else lived a sinless life? Who else bore the infinite punishment that sinners deserved? Only Jesus could do these things. Only Jesus has done these things.

Can anyone else bestow the benefits of eternal redemption? If we view Christ’s mediatorial work as able to be split up among and dispensed by certain men, as some teach, then we have divided Him, and as a result lessened Him. And a lessened Christ is no Christ at all. For who can intercede for us constantly before the Father’s throne? Who sends the Spirit to unite us to Himself? Who reveals the mystery of salvation to us, governs us, and is Head of the Church? There can be only one Bridegroom. When we read again what Christ does for His elect, we realize that to place any trust in any other is foolish. There is no salvation outside of Jesus. There is no mediator but Him.

Questions to Consider

  • Are you viewing other people in the mediatorial role that Christ solely performs?

A Little Time With The 1689: Day 146


Day 146

Of Christ the Mediator.

Chapter 8, Paragraph 4.

This office the Lord Jesus did most willingly undertake,…

Scripture Lookup

Psalm 40:7,8;

Hebrews 10:5-10;

John 10:18


Jesus chose to be our mediator. Not out of compulsion, not out of fear, not begrudgingly, but freely and willingly. We know this because Scripture tells us that Jesus delighted to do His Father’s will. How often as Christians do we desire to do what God commands, and yet we fall so short? But Christ never wavered in His commitment to the Father.

In our cynical, fallen world, we eye such lavish generosity with suspicion. Usually there is an ulterior motive, a catch. There was no hidden motive behind Jesus’ willingness to fulfill the office of mediator. He loved His sheep. He loved His Father. To reconcile the two was His delight. “So free, so infinite His grace!”

Have this attitude in yourselves which was also in Christ Jesus, who, although He existed in the form of God, did not regard equality with God a thing to be grasped,  but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men. Being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross.

– Philippians 2:5-8

Questions to Consider

  • How does knowing that Jesus willingly served as mediator affect your view of Him?

A Little Time With The 1689: Day 143


Day 143

Of Christ the Mediator.

Chapter 8, Paragraph 3.

“...he might be thoroughly furnished to execute the office of Mediator, and Surety;…

Scripture Lookup

Hebrews 7:22


Stand in awe at the wisdom of Christ. Reflect on His holiness. Explore how Jesus is full of truth. But if you stop there, then you miss the reason why Jesus is all these things. For every quality of Jesus existed to enable Him to be a mediator and surety.

Jesus executes the office of mediator and surety. What does it mean for Jesus to be a mediator? There is conflict between sinners and God.  Jesus is the go-between among the two. He brings reconciliation and peace between God and His elect. Not only is He the mediator, He is also the surety. What’s a surety? One who takes a role of responsibility in the place of another who is liable. Jesus pays the debt that we owe as a result of our transgressing God’s law.

No Joe Schmo could be the mediator and surety between sinners and God. The credentials and qualities of such a man must be literally impeccable. “For there is one God, and one mediator also between God and men, the man Christ Jesus” (1 Timothy 2:5). Jesus, fully God and fully man, is thoroughly furnished for those two offices. Full of grace and truth, He is our advocate before the Father. Being holy and undefiled, He is able to make the payment necessary due to our sin.

Before the Throne my Surety stands,
My name is written on his hands.

-Charles Wesley

Questions to Consider

  • Could anyone else be our mediator and surety?

A Little Time With The 1689: Day 126


Day 126

Of Christ the Mediator.

Chapter 8, Paragraph 1.

“It pleased God in His eternal purpose, to choose and ordain the Lord Jesus his only begotten Son, according to the Covenant made between them both, to be the mediator between God and man;…

Scripture Lookup

Isaiah 42:1

1 Peter 1:19,20


Torn from communion with God due to Adam’s disobedience, mankind cannot enjoy fellowship with God without intervention. Thankfully, God was pleased to send a mediator, someone who would reconcile sinners with God. That someone was Jesus.

God the Father was pleased to choose his only begotten Son as the savior of the elect. The Son was pleased to go, willingly laying aside His glory and humbling Himself to become a man. This covenant of redemption between them paved the way for the covenant of grace, where sinners obtain eternal life and salvation through faith in Christ.

When the fully divine Son was clothed in human flesh and became man, He was named Jesus, for “He will save His people from their sins.” (Matthew 1:21) Jesus is wholly unique, for no one else is fully God and fully man. Only Jesus was ordained to be the mediator between God and man. He is alone in His perfect obedience to the law, and His atoning sacrifice is solely sufficient for sinners. He is the One to look to for strength in our walk as Christians, because He has done it, and done it perfectly. There never has been and never will be anyone like Him.

For all His uniqueness, however, Jesus has much in common with His people. He was chosen from eternity past by God for His purposes. He experienced life as a human: growing, learning, eating, sleeping. He was tempted in every way as we are, but without sin. He understands the frailty of the human body, because His body experienced death. Thus He is the perfect One to sympathize with our weaknesses, because He’s been there. There never has been and never will be anyone who can relate to us like Him.

Questions to Consider

  • Have you pondered how Jesus is the perfect mediator between God and man?

The Baptist Catechism – Questions 24-32, Christ the Mediator

Q.24: Who is the Redeemer of God’s elect?

A. The only Redeemer of God’s elect is the Lord Jesus Christ; who, being the eternal Son of God, became man, and so was and continueth to be God and man in two distinct natures, and one person for ever.

( 1Timothy 2:5-6; John 1:14; Galatians 4:4; Romans 9:5; Luke 1:35; Colossians 2:9; Hebrews 7:24-25 )


Q.25: How did Christ, being the Son of God, become man?

A. Christ the Son of God became man by taking to Himself a true body, and a reasonable soul; being conceived by the power of the Holy Spirit in the womb of the Virgin Mary, and born of her, yet without sin.

( Hebrews 2:14-16; 10:5 Matthew 26:38; Luke 1:27,31,34,35, 42; Galatians 4:4; Hebrews 4:15; 7:26 )


Q.26: What offices doth Christ execute as our Redeemer?

A. Christ as our Redeemer executeth the offices of a prophet, of a priest, and of a king, both in His state of humiliation and exaltation.

( Acts 3:32; Hebrews 12:25; 2Corinthians 13:3; Hebrews 5:5-7; Psalm 2:6; Isaiah 9:6-7; Matthew 21:5; Psalm 2:8-11 )


Q.27: How doth Christ execute the office of a prophet?

A. Christ executeth the office of a prophet in revealing to us, by His Word and Spirit, the will of God for our salvation.

( John 1:18; 2Peter 1:10-12; John 15:15; 20:31 )


Q.28: How doth Christ execute the office of a priest?

A. Christ executeth the office of a priest in His once offering up Himself a sacrifice to satisfy divine justice and reconcile us to God, and in making continual intercession for us.

( Hebrews 9:14,28; 2:17; 7:24-25 )


Q.29: How doth Christ execute the office of a king?

A. Christ executeth the office of a king, in subduing us to Himself, in ruling, and defending us, and in restraining and conquering all His and our enemies.

( Acts 15:14-16; Isaiah 33:22; 32:1-2; 1Corinthians 15:25; Psalm 110 )


Q.30: Wherein did Christ’s humiliation consist?

A. Christ’s humiliation consisted in His being born, and that in a low condition, made under the law, undergoing the miseries of this life, the wrath of God, and the cursed death of the cross; in being buried, and continuing under the power of death for a time.

( Luke 2:7; Galatians 4:4; Hebrews 12:2-3; Isaiah 53:2-3; Luke 22:44; Matthew 27:46; Philippians 2:8; 1Corinthians 15:4; Acts 2:24-27,31; Matthew 12:40 )


Q.31: Wherein consisteth Christ’s exaltation?

A. Christ’s exaltation consisteth in His rising again from the dead on the third day, in ascending up to heaven, in sitting at the right hand of God the Father, and in coming to judge the world at the last day.

( 1Corinthians 15:4; Mark 16:19; Ephesians 1:20; Acts 1:11; 17:31 )


Q.32: How are we made partakers of the redemption purchased by Christ?

A. We are made partakers of the redemption purchased by Christ, by the effectual application of it to us by His Holy Spirit.

( John 1:11-13; Titus 3:5-6 )

LBCF of 1677/1689 – Chapter Eight, Of Christ the Mediator

1. It pleased God, in His eternal purpose, to choose and ordain the Lord Jesus, his only begotten Son, according to the covenant made between them both, to be the mediator between God and man; the prophet, priest, and king; head and saviour of the 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.
( Isaiah 42:1; 1 Peter 1:19, 20; Acts 3:22; Hebrews 5:5, 6; Psalms 2:6; Luke 1:33; Ephesians 1:22, 23; Hebrews 1:2; Acts 17:31; Isaiah 53:10; John 17:6; Romans 8:30 )

2. The Son of God, the second person in the Holy Trinity, being very and eternal God, the brightness of the Father’s glory, of one substance and equal with him who made the world, who upholdeth and governeth all things he hath made, did, when the fullness of time was come, take upon him man’s nature, with all the essential properties and common infirmities thereof, yet without sin; being conceived by the Holy Spirit in the womb of the Virgin Mary, the Holy Spirit coming down upon her: and the power of the Most High overshadowing her; and so was made of a woman of the tribe of Judah, of the seed of Abraham and David according to the Scriptures; so that two whole, perfect, and distinct natures were inseparably joined together in one person, without conversion, composition, or confusion; which person is very God and very man, yet one Christ, the only mediator between God and man.
( John 1:14; Galatians 4;4; Romans 8:3; Hebrews 2:14, 16, 17; Hebrews 4:15; Matthew 1:22, 23; Luke 1:27, 31, 35; Romans 9:5; 1 Timothy 2:5 )

3. The Lord Jesus, in his human nature thus united to the divine, in the person of the Son, was sanctified and anointed with the Holy Spirit above measure, having in Him all the treasures of wisdom and knowledge; in whom it pleased the Father that all fullness should dwell, to the end that being holy, harmless, undefiled, and full of grace and truth, he might be throughly furnished to execute the office of mediator and surety; which office he took not upon himself, but was thereunto called by his Father; who also put all power and judgement in his hand, and gave him commandment to execute the same.
( Psalms 45:7; Acts 10:38; John 3:34; Colossians 2:3; Colossians 1:19; Hebrews 7:26; John 1:14; Hebrews 7:22; Hebrews 5:5; John 5:22, 27; Matthew 28:18; Acts 2:36 )

4. This office the Lord Jesus did most willingly undertake, which that he might discharge he was made under the law, and did perfectly fulfil it, and underwent the punishment due to us, which we should have borne and suffered, being made sin and a curse for us; enduring most grievous sorrows in his soul, and most painful sufferings in his body; was crucified, and died, and remained in the state of the dead, yet saw no corruption: on the third day he arose from the dead with the same body in which he suffered, with which he also ascended into heaven, and there sitteth at the right hand of his Father making intercession, and shall return to judge men and angels at the end of the world.
( Psalms 40:7, 8; Hebrews 10:5-10; John 10:18; Gal 4:4; Matthew 3:15; Galatians 3:13; Isaiah 53:6; 1 Peter 3:18; 2 Corinthians 5:21; Matthew 26:37, 38; Luke 22:44; Matthew 27:46; Acts 13:37; 1 Corinthians 15:3, 4; John 20:25, 27; Mark 16:19; Acts 1:9-11; Romans 8:34; Hebrews 9:24; Acts 10:42; Romans 14:9, 10; Acts 1:11; 2 Peter 2:4 )

5. The Lord Jesus, by his perfect obedience and sacrifice of himself, which he through the eternal Spirit once offered up unto God, hath fully satisfied the justice of God, procured reconciliation, and purchased an everlasting inheritance in the kingdom of heaven, for all those whom the Father hath given unto Him.
( Hebrews 9:14; Hebrews 10:14; Romans 3:25, 26; John 17:2; Hebrews 9:15 )

6. Although the price of redemption was not actually paid by Christ till after his incarnation, yet the virtue, efficacy, and benefit thereof were communicated to the elect in all ages, successively from the beginning of the world, in and by those promises, types, and sacrifices wherein he was revealed, and signified to be the seed which should bruise the serpent’s head; and the Lamb slain from the foundation of the world, being the same yesterday, and to-day and for ever.
( 1 Corinthians 4:10; Hebrews 4:2; 1 Peter 1:10, 11; Revelation 13:8; Hebrews 13:8 )

7. Christ, in the work of mediation, acteth according to both natures, by each nature doing that which is proper to itself; yet by reason of the unity of the person, that which is proper to one nature is sometimes in Scripture, attributed to the person denominated by the other nature.
( John 3:13; Acts 20:28 )

8. To all those for whom Christ hath obtained eternal redemption, he doth certainly and effectually apply and communicate the same, making intercession for them; uniting them to himself by his Spirit, revealing unto them, in and by his Word, the mystery of salvation, persuading them to believe and obey, governing their hearts by his Word and Spirit, and overcoming all their enemies by his almighty power and wisdom, in such manner and ways as are most consonant to his wonderful and unsearchable dispensation; and all of free and absolute grace, without any condition foreseen in them to procure it.
( John 6:37; John 10:15, 16; John 17:9; Romans 5:10; John 17:6; Ephesians 1:9; 1 John 5:20; Romans 8:9, 14; Psalms 110:1; 1 Corinthians 15:25, 26; John 3:8; Ephesians 1:8 )

9. This office of mediator between God and man is proper only to Christ, who is the prophet, priest, and king of the church of God; and may not be either in whole, or any part thereof, transferred from him to any other.
( 1 Timothy 2:5 )

10. This number and order of offices is necessary; for in respect of our ignorance, we stand in need of his prophetical office; and in respect of our alienation from God, and imperfection of the best of our services, we need his priestly office to reconcile us and present us acceptable unto God; and in respect to our averseness and utter inability to return to God, and for our rescue and security from our spiritual adversaries, we need his kingly office to convince, subdue, draw, uphold, deliver, and preserve us to his heavenly kingdom.
( John 1:18; Colossians 1:21; Galatians 5:17; John 16:8; Psalms 110:3; Luke 1:74, 75 )