The 1689 Second London Baptist Confession states in Chapter 9: Of Free-will, Section 2 of 5, the following:

2. Man, in his state of innocency, had freedom and power to will and to do that which was good and well-pleasing to God, but yet was mutable[1] [unstable][2], so that he might fall from it. ( Ecclesiastes 7:29; Genesis 3:6 )

The 1689 Confession states: Man, in his state of innocency, had freedom and power to will and to do that which was good and well-pleasing to God

When God created Adam and Eve they were in a perfect state, and God created them with a will that was free and able to choose that which was good and pleased God.  In this state, the will of Adam and Eve desired to do good and to be pleasing to God.

• See, this alone I found, that God made man upright, but they have sought out many schemes. Eccl 7:29 (ESV)

The 1689 Confession states: but yet was mutable, so that he might fall from it. 

Our first parents were not coerced into pleasing God (see section 1), but sought to do so because their nature was uncorrupted; they were in a state of original righteousness.  Their will was not in bondage to sin.  There nature was not sinful.  But it was evident by the fall that they did have the freedom of will to choose disobedience even in their state of original righteousness.

• So when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of its fruit and ate, and she also gave some to her husband who was with her, and he ate. Gen 3:6 (ESV)

It is important to see that God created Adam and Eve good; there is no shifting of shadow with God. As well, God did not coerce either obedience or disobedience.  Adam and Eve chose of their own free-will.  Somehow they desired what the serpent presented to them.  

This concludes this brief commentary on Chapter 9, Of Free Will, section 2 of 5, from the 1689 Confession of Faith.

• ---

  [1] 1689 adds this to the WCF and to the Savoy. The source is presumably Collins.  The 1689 changes the WCF and the Savoy which states: “but yet mutably,” to “was mutable.”

  [2] I have found “unstable” and “mutable” in two different 1689 Confessions.  James Renihan’s (True Confessions) seems to be the most reliable source of the original 1689 and it has “mutable”, so I use that, but “unstable” does not really change the basic meaning. In the Baptist Confession of Faith published by Solid Ground Books and ARBCA it has “mutable.”

The 1689 Second London Baptist Confession states in Chapter 9: Of Free-will, Section 1 of 5, the following:

1. God hath endued the will of man with that natural liberty and power of acting upon choice[1], that it is neither forced, nor by any necessity of nature determined to do good or evil. ( Matthew 17:12; James 1:14; Deuteronomy 30:19 )

R.C. Sproul states:

• “When we examine the question of free will from the view point of Biblical theology, we are pressured by the massive impact that secular views have had on our thinking.  If there is any place where secular humanism has undermined a biblical view of human nature, it’s with respect to the idea of free will.  The prevailing view of free will in the secular culture is that human beings are able to make choices without being encumbered by sin.  On this view, our wills have no predisposition either toward evil or toward righteousness, but remain in a neutral state from birth.
• This view of human freedom is on a collision course with the biblical doctrine of the fall, which speaks of radical corruption of our human condition.”[2]

So what is the biblical view of free-will?  We are about to find out.  This chapter is very foundational in many ways, but especially in laying a foundation for the following chapters which deal with the application of redemption (effectual calling, faith and repentance, justification by faith, sanctification and perseverance of the saints). 

We will see the following in chapter 9: a definition of free-will (section 1), and free-will described in its various states: before the fall, after the fall, after regeneration and then after glorification (section 1 -4).  These distinctions are very important because the will of man is affected by these states.  One mistake of the Arminian or synergist is in not seeing the biblical distinctions about free-will in these various states.

The 1689 Confession states: God hath endued the will of man with that natural liberty and power of acting upon choice,

God has given and empowered man with a will.  And that will has liberty or freedom, along with the accompanying ability or power, to take action based upon the nature of the will.  A natural liberty and power, means the will was created in mankind by God, as part of their nature, as part of who they are, as part of what makes them man or woman.  Without a will we would not be human as we understand that.  Certainly our will is a large part of what it means to be created in the image of God.

The 1689 Confession states: that it is neither forced, nor by any necessity of nature determined to do good or evil.

This will, which has liberty and power to act upon choice, is free in that it is not forced to do good or evil.  Nor is the will of liberty and power, determined by some necessity of nature to do good or evil.  If this were so, then it would follow that the will would not be at liberty to act upon choice.  This second part of the definition seems to be a negative definition, or what the free will is not whereas the first part states what the will is.

R.C. Sproul states:

• “Here the Confession distances itself from every form of moral determinism, which would subject human choices to fixed, mechanical, or physical forces, or even to arbitrary influences of fate.  In a word, Reformed theology categorically rejects fatalism and any determinism based upon the forces of nature.  We are not coerced or forced by natural causes, or by our environment, either to do good or to do evil.”[3]

Section 1 provides us with a definition of free-will as the starting point, but if we fail to make any further distinctions beyond that, such as how the will is affected by the fall, regeneration, and glorification, we will not be getting the whole truth.  As we will see, it is the nature of man that affects his will, and to ignore the sinful nature or redeemed nature in considering the will of man is to miss all the Bible teaches about the nature of man’s will.  The further clarifications will come in the next four sections of this chapter.

A.A. Hodge has made this helpful statement:

• “A man freely chooses what he wants to chose.  He would not choose freely if he chose in any other way.  But his desire in the premises is determined by his whole intellectual and emotional state at the time.  It is plain that if the human will is decided in any given case in opposition to all the views of the reason and all the desires of the heart, however free they will might be, the man would be a most pitiful slave to a mere irrational and immoral power of willing.   All men judge that the rational and moral character of any act results from the purpose or desire, the internal state of mind or heart, which prompted the act.  If man wills in any given case in opposition to all his judgments and to all his inclinations of every kind, his act in that case would obviously be neither rational nor moral; and the man himself, in respect to that act, would be neither free nor responsible.”[4]

Let’s say I am in the market for a house.  I do all my research, carefully considering all of the factors that go into making a wise choice, and I finally find the house that fits my criteria.  But as a result of all of this, I decide not to buy it, but rather to buy another house which is inferior in every way and costs more.  The realtor asks why?  I say, “Because I am going to chose opposite of what I want to do, just to do it!”  This is irrational, and rational human beings make decisions based on what they desire to do, not what based upon they do not desire to do.  But it is worth pointing put that even in this opposite decision, what I desired more than a rational choice, was to do the opposite “just to do it.”  So I desired just to do it more than to buy the right house.

A.A. Hodge states:

• “Christ taught…that human action is determined by the character of the agent as certainly as the nature of the fruit is determined by the nature of the tree from which it springs; and that the only way to change the character of the action is to change the permanent character or moral tendency and habit of the heart of the agent. Matt. Vii. 16-20; xii. 33-35.”[5]

 We see in Scripture the following:

• So when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of its fruit and ate, and she also gave some to her husband who was with her, and he ate. Gen 3:6 (ESV)
• But I tell you that Elijah has already come, and they did not recognize him, but did to him whatever they pleased. So also the Son of Man will certainly suffer at their hands.”  Matt 17:12 (ESV)
• But each person is tempted when he is lured and enticed by his own desire.  James 1:14 (ESV)
• I call heaven and earth to witness against you today, that I have set before you life and death, blessing and curse. Therefore choose life, that you and your offspring may live, Deut 30:19 (ESV)

 The following quote by A.A. Hodge is helpful to keep in mind as we continue looking at the various states of the will in the next 4 sections of this chapter:

•  “In all these estates [the free-will in the state of righteousness, sin, regeneration, and glorification] man is unchangeably a free, responsible agent, and in all these cases choosing or refusing as, upon the whole, he prefers to do.  A man’s volition [will] is as his desires are in any given case.  His desires in any given case are as they are determined to be by the general or permanent tastes, tendencies, and habitudes of his character.  He is responsible for his desires, because they are determined by the nature and permanent characteristics of his own soul.  He is responsible for these, because they are the tendencies and qualities of his own nature.  If these are immoral, he and his actions are immoral.  If these are holy, he and his actions are holy.”[6]
• “The moral condition of the heart determines the act of the will, but the act of the will cannot change the moral condition of the heart.”[7]

This concludes this brief commentary on Chapter 9, Of Free Will, section 1 of 5, from the 1689 Confession of Faith.

• [1] 1689 Adds this to the WCF . The source is the Savoy Declaration.

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.[1]
( John 1:18; Colossians 1:21; Galatians 5:17; John 16:8; Psalms 110:3; Luke 1:74, 75)

Section 10 is not present in the Westminster Confession, which contains only eight sections in chapter 8.

The 1689 Confession states: This number and order of offices is necessary

The number of the offices (meaning all three: prophet, priest and king) is necessary.  Why is it necessary?  The remaining part of section 10 will answer this question.  The order is also necessary.  Why?  Again, the rest of section 10 will give us the answer to this question. 

 The Baptist Catechism question 26 introduces the topic of the three offices this way:

•  Baptist Catechism
• 26 Q. What offices doth Christ execute as our Redeemer?
  A. Christ as our Redeemer executeth the offices of a prophet, of a priest, and of king, both in his estate of humiliation and exaltation

 First: The Office of a Prophet

The 1689 Confession states: for in respect of our ignorance, we stand in need of his prophetical office;

• The Lord your God will raise up for you a prophet like me from among you, from your brothers—it is to him you shall listen Deut 18:15 (ESV)
• And you, child, will be called the prophet of the Most High; for you will go before the Lord to prepare his ways, Luke 1:76 (ESV) 

Due to our ignorance, we needed a prophet to reveal to us God’s will for our salvation.  Without Christ fulfillment of the office of prophet, mankind would not know the way of salvation.

• Baptist Catechism
• 27 Q. How doth Christ execute the office of a prophet?
  A. Christ executeth the office of prophet in revealing to us, by his word and Spirit, the will of God for our salvation

 Thomas Watson said:

• “If Alexander thought himself so much abliged to Aristotle for the philosophic instruction he received from him, oh, how are we obliged to Jesus Christ, this great Prophet, for opening to us the eternal purposes of his love, and revealing to us the mysteries of the kingdom of heaven!”[2]

Second: The Office of Priest

The 1689 Confession states: 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;

We need the priestly ministry of Christ because he offered up himself on our behalf to satisfy divine justice that we would be reconciled to God.  Further, our High Priest is our effectual Mediator between on our behalf before God.  Since Christ is our defense attorney, our mediator, our intercessor, our high priest, our case cannot fail before the Judge.  In addition, even though our best service for God is inadequate and imperfect, the Father accepts it because of Christ’s perfect obedience and service to the Father, credited to our account, by faith.

• Baptist Catechism
• 28 Q. How doth Christ execute the office of a priest?
  A. Christ executeth the office of priest in his once offering up himself a sacrifice to satisfy divine justice (Heb. 9:14, 28) and reconcile us to God (Heb. 2:17), and in making continual intercession for us (Heb.7:24, 25).

Third: The Office of King

The 1689 Confession states: 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.[3]

We are averse to return to God.  Averse means that we are strongly opposed to return to God.  We are not only strongly opposed to return to God, but we are utterly unable to return to God.

 So the 1689 Confession establishes that we need to be rescued and we require security, as a result the kingly office fails not in doing the following for us:

• Convince: And when he comes, he will convict the world concerning sin and righteousness and judgment: John 16:8 (ESV)
• Subdue: Simeon has related how God first visited the Gentiles, to take from them a people for his name. Acts 15:14 (ESV)
• Draw: No one can come to me unless the Father who sent me draws him. And I will raise him up on the last day. John 6:44 (ESV)
• Uphold: My soul clings to you; your right hand upholds me. Psalms 63:8 (ESV)
• Deliver: The oath that he swore to our father Abraham, to grant us that we, being delivered from the hand of our enemies, might serve him without fear, Luke 1:73-74 (ESV)
• Preserve us: The Lord will keep you from all evil; he will keep your life. Psalms 121:7 (ESV) And this is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up on the last day. John 6:39 (ESV)

Why do we need Christ our King to do these things for us?  That he will bring us us to his heavenly kingdom.  

• Baptist Catechism
• 29 Q. How doth Christ execute the office of king?
  A. Christ executeth the office of a king, in subduing us to himself (Acts 15:14, 15, 16), in ruling (Is. 33:22), and defending us (Is. 32:1, 2), and in restraining and conquering all his and our enemies (1 Cor. 15:25; Ps. 110 throughout).

Thomas Watson states:

• “How came Christ to be king?
• Not by usurpation, but legally.  He holds his crown by immediate tenure from heaven.  God the Father has decreed him to be king.  ‘I have set my king upon my holy hill: I will declare the decree.’ (Psa ii 6,7).  God anointed him and sealed him to his regal office.  ‘Him hath God the Father sealed.’ (John vi 27).  God has set the crown upon his head.[4]

Again Watson states:

• “Let those admire God’s free grace who were once under the power and tyranny of Satan, and now of slaves Christ has made them to become the subjects of his kingdom.  Christ did not need subjects, he has legions of angels ministering to him; but in his love he has honored you to make you his subjects.  Oh, how long it ere Christ could prevail with you to come under his banner!  How much opposition did he meet with ere you would wear this prince’s colors!  At last omnipotent grace overcame you.  When Peter was sleeping between two soldiers, an angel came and beat off his chains, Acts xii:7; so, when thou wast sleeping in the devil’s arms, Christ by his Spirit smote thy heart, and caused the chains of sin to fall off, and made thee a subject of his kingdom.  Oh, admire the free grace! Thou who art a subject of Christ, and art sure to reign with him for ever!”[5]

It has been shown by the 1689 Confession why we need the number of the three offices: prophet, priest, and king.  It is also clear that the order is important.  Though the way of salvation was made known in the prophetic office of Christ, and though redemption was purchased in Christ’s priestly office, more is yet needed to bring us into an estate of salvation.  The third office of king is required to bring us from the state of a treasonous enemy to the majestic kingly throne, to loyal subjects, under his protection forever.  And he surely is a king who executes his decrees without fail.

We now come to the end of chapter 8, Of Christ the Mediator.  We have covered ten sections.  This chapter has been very rich in important doctrine for the believer; we have feasted on the glories of our Mediator, our Prophet, Priest, and King.

The 1689 Second London Baptist Confession states in Chapter 8: Of Christ the Mediator, Section 9 of 10, the following:

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]  ( 1 Timothy 2:5 )

Section 9 is not present in the Westminster Confession, which contains only eight sections in chapter 8.

The 1689 Confession states: This office of mediator between God and man is proper only to Christ,

• The Scripture tells us: For there is one God, and there is one mediator between God and men, the man Christ Jesus,  1 Tim 2:5 (ESV)

Not only in there only One, but there no one else who qualifies for this office.  Therefore if anyone claims this role or office, whether in heaven or earth, they are committing a most serious sin against the Father who appointed only one Person for all eternity.  But more on this in the last portion of section 9.

This office of Mediator is proper only to “Christ.” Christ is from the Greek CHRISTOS which means “anointed.” He was the “anointed one,” meaning that the Lord Jesus Christ was the only one the Father chose for this task, and that He was the only one who could carry out the task.  There is no other. 

The 1689 States: who is the prophet, priest, and king of the church of God;

There are three offices that the one Mediator executes or carries out.  Perhaps we could say that these three offices are sub-offices under the primary or super office of Mediator.  And these offices he executes perfectly for the church of God.

The 1689 sConfession states: and may not be either in whole, or any part thereof, transferred from him to any other.

The super office of Mediator and the three offices of prophet, priest and king cannot be transferred to any other person, whether we are talking about the whole office or any part of the offices.

The 1689 Confession means not only that there is only one Mediators, but also that Christ is the only one uniquely equipped for this calling; no other man or angel may assume any of these offices “in whole or part” by means of a “transfer” including, and perhaps particularly, the Pope or the virgin Mary.

This concludes this brief commentary on Chapter 8, Of Christ the Mediator, section 9 of 10, from the 1689 Confession of Faith.

The 1689 Second London Baptist Confession states in Chapter 8: Of Christ the Mediator, Section 8 of 10, the following:

8. To all those for whom Christ hath obtained eternal [1]redemption, he doth certainly and effectually apply and communicate the same, making intercession for them; uniting them to himself by his Spirit[2], revealing unto them, in and by his Word, the mystery[3] of salvation, persuading them to believe and obey, governing their hearts by his Word and Spirit, and[4] 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.[5]
( 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 )

The 1689 Confession states: To all those for whom Christ hath obtained eternal redemption,

As I have stated several times already, Christ did not merely make a way for salvation, or make salvation possible.  He actually obtained redemption for his people.  Christ has obtained redemption and it is eternal. 

The “all” here does not refer to an unlimited or general atonement, but to a limited or particular atonement.  The “all” has a context of “those whom.”  Clearly the 1689 Confession teaches a limited atonement, also called a particular or definite atonement.  So we see here that Christ obtained redemption for those whom he purchased.  He did not pay for the sins of the whole world, but only for the elect.  Of course much more discussion could take place here in terms of the value of the atonement and the applied credit, but we will have to leave that for another time and place. 

The 1689 Confession states: he doth certainly and effectually apply and communicate the same

Having stated the definiteness of Christ obtaining redemption, it is simply logical that what follows is that he “doth certainly and effectually apply and communicate the same.”

•  Certainly: This means definitely without fail.
•  Effectually: This means effective, actual or producing result.
•  Communicate:  This means to give or transmit.

If one has purchased a gift for someone, then it follows that it will be given to them.  The purchased gift will definitely and actually be given.  Christ will certainly, without fail, definitely, actually, apply the purchased redemption to those for whom he purchased it.

I recently heard part of a gospel message by a pastor in California who was attempting to share the gospel; he said that because man sinned and God is holy that this put God in a quandary.  He went on to say, that God on the one hand wants a relationship with man, on the other hand God is just.  Really?  My 15 years old son who was watching this with me immediately picked up on the absolute ridiculousness of the statement.  It was almost like God was sorry he was “just” since he wanted a relationship with man so badly.  This pastor’s gospel is anemic and impotent, and so is his weakling god.

The Bible shows us a God who eternally decreed to make man, eternally decreed the fall (passive decree), eternally chose his elected people, eternally decreed to send his Son to purchase those whom he eternally decreed, and eternally decreed when that accomplished redemption would be applied to them personally.  Our God is a deliberate God, and what he wants to happen happens.  There is a God I want to worship!

•  “Since God’s purposes are all eternal and immutable, the Father and the Son will to apply it now precisely to those whom they had designed to apply it when Christ hung upon the cross, and they willed to apply it then precisely tot hose whom they had designed to apply it from eternity.”[6]  A.A. Hodge

The 1689 confession states: making intercession for them;

Christ having purchased and applied redemption to the elect, makes intercession for them.  How is this connected with redemption?  What is the significance of this intercession for the elect?

R.C. Sproul states:

• “This again is a summary of Jesus’ farewell prayer recording in John 17.  Jesus prays for those whom the Father has given him, and he distinguishes them from the world.  He intercedes for the elect in a way that he does not intercede for the rest of the world.”[7]

The Scriptures state:

• “I am praying for them. I am not praying for the world but for those whom you have given me, for they are yours.” John 17:9 (ESV)

Again Sproul states:

• “He [Jesus] actually intercedes on our behalf so that his rescue effort will be efficacious.”[8]

It is comforting that Jesus’ intercession, his prayers, are effective and never fail.  So when he prays “keep them from the evil one” (Jn. 17:15), or “Sanctify them in the truth” (Jn. 17:17), we are assured that his prayers for us will be answered. 

This section, so far, is addressing Christ’s office as Priest.

• Baptist Catechism 28 states:
• Q. How doth Christ execute the office of a priest?
  A. Christ executeth the office of priest in his once offering up himself a sacrifice to satisfy divine justice (Heb. 9:14, 28) and reconcile us to God (Heb. 2:17), and in making continual intercession for us (Heb.7:24, 25).

As this section progresses, his office of Prophet and King will be touched on. 

The 1689 Confession states: uniting them to himself

We are headed towards several chapters (10 to 17) that deal with the order of the application of redemption.  It is significant that this union is mentioned here before we get to those steps, and as we do progress through the steps of the order of salvation, it is important to be aware that our union with Christ underlies every part of the application of redemption.

John Murray states:

• Nothing is more central or basic than union or communion with Christ.”[9]   

This doctrine is also addressed in the following locations in the 1689 Confession also addresses our union with Christ in the following places[10]:

•  Of Sanctification, chapter 13, starts out, “They who are united to Christ, effectually called, and regenerated…”
•  Of the Perseverance of the Saints, chapter 17, paragraph 2, “This perseverance of the saints depends… upon the efficacy of the merit and intercession of Jesus Christ and union with him,”
•  Of baptism, chapter 29 (though not strictly in the benefits section), starts out, “Baptism is an ordinance of the New Testament, ordained by Jesus Christ, to be unto the part baptized, a sign of his fellowship with him, in his death and resurrection; of his being engrafted into him;…”

The Westminster Confession does not address our union with Christ as part of the application of redemption, in direct terms.  The 1689 Confession seems to do a better job in addressing this.  My friend has addressed this in a paper he wrote while at Westminster Theological Seminary.  I thought I would quote a portion of his work here.  Mike Decious states:

• “Calvin indeed stressed union with Christ.  In incarnational union, Christ took on flesh and blood that he might be in union with us, that he might be tempted in all ways as us, and be the victorious second Adam (Heb. 2:14-18 and 1 Cor. 15).  In mystical and spiritual union, the Holy Spirit unites us to Christ and redemption is applied to us.  At that point we receive all the benefits of our salvation at once, though the full aspects of each await our resurrection.  One of these benefits, adoption, is especially relational, and Calvin weaves the language of adoption throughout his writing.
•  The Apostle Paul avoids the above criticisms in that for him the ordo solutis does not have the appearance of taking on a life of its own.  The ordo solutis is always rooted in the historio solutis.  This is done by means of union with Christ.  Every benefit we receive is rooted in the person of Christ by reference to our union with Him.  Not merely union with his death, but with His whole life, His death, and especially with his resurrection (Rom 4:25).
•  We were raised with Christ when we were saved (Eph. 2:5-6; Col. 2:12; Col. 3:1).  This is a central theme of Paul.  Unfortunately, the Confession [Westminster] almost exclusively speaks of redemption in terms of his death.  Though it once uses the Scriptural phrase, “raised for our justification”, the implications of that are not brought out.  The resurrection was Jesus’ redemption, and thus in union with him it was our redemption (1 Cor. 1:30).  It was also his justification (1 Tim. 3:16), his adoption (Rom. 1:3-4, Acts 13:33), and His sanctification (1 Cor. 1:30). Jesus became life-giving Spirit (1 Cor. 15:45), and gives us these benefits as we are united to Him.
• Paul makes frequent use of the relational language of adoption.  We were predestined to adoption (Eph. 1:5).  We receive the Spirit of adoption, by which we cry out Abba, Father (Rom. 8:15). Christ was the first born among many brethren (Rom. 8:29), we are of God’s household (Eph. 2:19), and we are joint-heirs with Christ (Rom. 8:17).
•  Thus by use of relating all to union with Christ, and by using the language of adoption, Calvin and Paul avoid the previously mentioned criticism of the [Westminster] Confession.  There is no medieval cause-and-effect ordo solutis.  Doctrine is not cold, impersonal, or merely forensic.  All is grounded in the person of Christ, and the redemptive significance of Christ’s life, death, and resurrection are not neglected.  The gifts are not separated from the giver, and Christ is not left behind.  The eschatological dimension of benefits are not lost.”[11]       

• John Murray states that union with Christ “can be readily seen if we remember that brief expression which is so common in the New Testament, namely, “in Christ.”  It is that which is meant by “in Christ” that we have in mind when we speak of “union with Christ.”[12]  

If you are not familiar with this topic, I merely want to point out that is a grand and broad topic.  And it is important that we understand it.  One reference I highly recommend on this topic is John Murray’s Redemption Accomplished and Applied.  He an entire chapter addressing our union with Christ that is helpful especially since he discusses it in light of the whole order of salvation.

The 1689 Confession states: by his Spirit

The elect are united with Christ by the Holy Spirit, and here the personal pronoun “his”, is the antecedent is Christ, so here it means the Spirit of Jesus.  The 1689 Confession is states that the Spirit is the one who, in connection with the Word (the gospel message preached or read from the Word of God), reveals the mystery of salvation.  This work of the Spirit is part of effectual calling and regeneration which will be discussed in chapter 10, Of Effectual Calling.

I am reminded of the 1689 Confession, chapter 20, Of the Extent of the Gospel and the Grace Therein, Section 4:

•  4. Although the gospel be the only outward means of revealing Christ and saving grace, and is, as such, abundantly sufficient thereunto; yet that men who are dead in trespasses may be born again, quickened or regenerated, there is moreover necessary an effectual insuperable work of the Holy Spirit upon the whole soul, for the producing in them a new spiritual life; without which no other means will effect their conversion unto God.
  ( Psalms 110:3; 1 Corinthians 2:14; Ephesians 1:19, 20; John 6:44; 2 Corinthians 4:4, 6 )

So though we must get the gospel right (this is critical), we need to always be mindful that the clearest gospel message will be ineffective without the Spirit of God regenerating the dead sinner.  The Spirit and the Word go hand in hand in bringing the elect to salvation.

• The wind blows where it wishes, and you hear its sound, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit. John 3:8 (ESV)

What is encouraging about this is that this work of Spirit is the Father’s job, and that frees us to concentrate of getting the gospel accurate and clear.  Clarity is the only method we should be concerned about.  Paul did not appear to concern himself with presentation and delivery, so much as a clear gospel.

•  And I, when I came to you, brothers, did not come proclaiming to you the testimony of God with lofty speech or wisdom. ² For I decided to know nothing among you except Jesus Christ and him crucified. 1 Cor 2:1-2 (ESV)

The 1689 Confession states: revealing unto them, in and by his Word, the mystery of salvation,

This description describes how Christ fulfills or executes his office as Prophet.

• Baptist Catechism 27 states:
• Q. How doth Christ execute the office of a prophet?
  A. Christ executeth the office of prophet in revealing to us, by his word and Spirit, the will of God for our salvation. (John 1:18; 1 Pet.1:10,11, 12; John 15:15; and 20:31).

I see three aspects to this “revealing unto them.” Firstly, there is his incarnation as the Word; secondly his Words spoken, and thirdly his Words inscripturated.   

First, Christ became incarnate specifically to fulfill an office given to him by the Father of Mediator.  Within that general office exist three offices: Prophet, Priest and King.  As Prophet he came to deliver the Father message.  But unlike other prophets, this Prophet  was the message in and of himself.  We see in Hebrews 1:2, “he has spoken to us by his Son.”  So Jesus is God’s Word, and that Word became flesh and dwelt among us (John 1:1, 14).

Secondly, Jesus also came speaking words.  The Word spoke words.  These words spoken by the Word revealed to us “the mystery of salvation.”  The one and primary theme that cannot be missed in all that the Prophet Jesus spoke is that he came to save sinners, and whoever believed in him would be saved. 

• For this is the will of my Father, that everyone who looks on the Son and believes in him should have eternal life, and I will raise him up on the last day.” John 6:40 (ESV)
•   The words that I have spoken to you are spirit and life. John 6:63 (ESV)

Thirdly, these words of Jesus were recorded for us in the gospels.  Of course, not all that Jesus said is recorded in Scriptures of the New Testament, but what God intended for future generations was preserved under the inspiration of the Holy Spirit.  And even though there is a distinction in the delivery Jesus’ actual words from his own voice (to those in first century Palestine) and those words written down in Scripture, the distinction being the medium, we recognize no difference in terms of accuracy and power.  “For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart” (Heb 4:12 ESV).  Either way the Word of God has revealed the way of salvation, in and by his Word.

It is important that we understand that it is only by his Word that the way of salvation is revealed (though the Spirit must apply it).  General revelation does not reveal the way of salvation, only the gospel which is special revelation, reveals the way of salvation.  The 1689 Confession addresses this in Chapter 20, Of the Gospel and Of the Extent of Grace thereof, section 2:

• 2. This promise of Christ, and salvation by him, is revealed only by the Word of God; neither do the works of creation or providence, with the light of nature, make discovery of Christ, or of grace by him, so much as in a general or obscure way; much less that men destitute of the revelation of Him by the promise or gospel, should be enabled thereby to attain saving faith or repentance.  ( Romans 1:17; Romans 10:14,15,17; Proverbs 29:18; Isaiah 25:7;Isaiah 60:2, 3 )

Jesus did not come only as a Prophet bringing the words of life, but he also came as a Priest and King.  The next two sections will make it abundantly clear that all three of the offices are essential to him being the Mediator.  So I will leave that for those sections.

The 1689 Confession states: persuading them to believe and obey,

The persuading is the work of the Spirit and the Word sent forth by Christ.  This phrase seems to hint at Christ’s office as King.  More will be said about that later in the next two sections, so I will not comment too much here about that here.  What is key for us is that the persuading is Christ’s work, not ours.  We in a sense try to persuade with the Word, but we can’t effectually do that; only Christ can through the Word and the Spirit.

The 1689 Confession states: governing their hearts by his Word and Spirit,

Most certainly Christ does this work by his Spirit and His Word.  We cannot be governed without a change of nature and an ongoing work of the Spirit in our hearts.  This again is part of Christ’s office as King. 

The 1689 Confession states: and overcoming all their enemies by his almighty power and wisdom. 

Christ, as our King, will cause his elect not only to be saved, to be preserved (and to persevere) to the end.

• Baptist Catechism 29:
• Q. How doth Christ execute the office of king?
  A. Christ executeth the office of a king, in subduing us to himself (Acts 15:14, 15, 16), in ruling (Is. 33:22), and defending us (Is. 32:1, 2), and in restraining and conquering all his and our enemies (1 Cor. 15:25; Ps. 110 throughout).

All of this is done by his almighty power and wisdom.

• In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, ¹⁴ who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory. Eph 1:13-14 (ESV)

This concludes this brief commentary on Chapter 8, Of Christ the Mediator, section 8 of 10, from the 1689 Confession of Faith.

• [1] The 1689 adds “obtained eternal” to the WCF and the Savoy in place of “purchased” redemption.  The source is presumably Collins.
• [2] The 1689 adds this to the WCF and the Savoy.  The source is presumably Collins.
• [3] The 1689 places the WCF and Savoy plural “mysteries” with the singular “mystery.” Source is presumably Collins.
• [4] The 1689 adds this to the WCF and the Savoy.  The source is presumably Collins.
• [5] The 1689 adds this to the WCF and the Savoy.  The source is presumably Collins.
• [6] A.A. Hodge, The Westminster Confession: A Commentary (Banner of Truth Trust, Edinburgh), pg. 155.
•  [7] R.C. Sproul, Truths We Confess: A Laymen’s Guide to the Westminster Confession of Faith (P&R Publishing, New Jersey), Volume I, pg. 274. 
• [8] Ibid, pg 275.
• [9] John Murray, Redemption Accomplished and Applied (Eerdmans, Grand Rapids), pg. 161.
• [10] These references are from a paper entitled: Recommendations for the 1689 Second London Confession Committee on the Application of Redemption, by  Mike Decious.  He is a graduate of Westminster Theological Seminary in Philadelphia.   
• [11] Mike Decious, Recommendations for the 1689 Second London Confession Committee on the Application of Redemption.  He is a graduate of Westminster Theological Seminary in Philadelphia.   
• [12]John Murray, Redemption Accomplished and Applied (Eerdmans, Grand Rapids), pg. 161.

The 1689 Second London Baptist Confession states in Chapter 8: Of Christ the Mediator, Section 7 of 10, the following:

7. Christ, in the work of mediation, acteth[1] 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 )

The 1689 Confession states: Christ, in the work of mediation, acteth according to both natures, by each nature doing that which is proper to itself;

Here we see a further application and clarification of chapter 8, section two.  In Christ’s work of mediation, he used both natures in carrying out that office.  He did not just use his divine nature, nor did he only use his human nature he used both.  In so doing, however, each nature only acted according to what was proper.  His divine nature did not act according to human nature and his human nature did not act according to his divine nature.  The two natures acted in his office as Mediator, and yet there was no “conversion, composition, or confusion”[2] of the two natures.

The 1689 Confession states: 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.

But while making these distinctions in the two natures, and while acknowledging they both are active in his office as Mediator, yet they exist in one Person, and so there is unity.

A.A. Hodge states the following:

• “This section teaches:
• That because of the unity of both natures in one person, that which is proper to either nature belongs of course to that one person; and sometimes in Scripture that which is attributed to the person denominated by the other nature.  Thus, as shown under section ii., the Scriptures often say that God shed his blood for his Church, or that the Son of man came down from heaven, while they never say that the human nature of Christ came down from heaven, or that his divine nature suffered for his Church.”[3]

Here are some examples:

No one has ascended into heaven except he who descended from heaven, the Son of Man.  John 3:13 (ESV)

• Here there is no reference to his Deity per se, however the Son of Man, is also the Son of God.  One of the two natures is always a part of one person. 

Pay careful attention to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for the church of God, which he obtained with his own blood.   Acts 20:28 (ESV)

•  Here we see that the pronoun “he” as a referenced to its antecedent (the last noun used) “God.”  So the end of the verse essentially says, “God obtained with his own blood the church.”  Does God have blood?  No, Christ’s humanity has blood.  Did Christ’s God nature perish on the cross?  No, God cannot ever perish.  Is this a mixing of the natures, contrary to section 2 of this same chapter?  No it is not.  There is no problem here since Christ as one person is God, but also man.  So the reference is ultimately to the one person.

 There is another such passage in 1 John:

•  By this we know love, that he laid down his life for us, and we ought to lay down our lives for the brothers. 1 John 3:16 (ESV)

R. C. Sproul makes this helpful statement:

• “In these texts, we see references to God’s blood and God’s death.  But this does not mean that the divine nature perished on the cross.  Since there is a perfect unity between the human nature and the divine nature, anything that can be attributed to either nature can be attributed to the person.  We can say that Jesus was God (see John 20:28) without deifying his human nature—without saying he had divine feet or divine hands.  As a matter of convenient theological shorthand, the Bible frequently speaks of the person when only one nature is involved.”[4]

 Perhaps a graphic will help:

Here A and B coexist within The Whole.  Therefore, if I were to say that I moved A from America to Europe, it follows that B also went to Europe since B is a part of The Whole, even though separate from A.  Or likewise if I say that B did such and such an action, it follows that A, as a part of The Whole, was also was present at the action, and yet A did not act, per se. 

In keeping with the 1689 Confession chapter 8, section 2, which addressed the two natures not mixing, we could add that the A is not a B, and B is not A, and even though they exist within The Whole they are still distinct.  And though they are distinct, they are always part of The Whole.  Now at some point someone will find that this illustration breaks down, but I think it may help.

This is a difficult section because the incarnation is difficult, and it stretches our mind how the pre-existing Word could take on human flesh.  All the ramifications of that are difficult.  But we are not left to wander or wonder in the dark; we have the Scriptures as a lamp unto our feet and a light unto our path. 

This concludes this brief commentary on Chapter 8, Of Christ the Mediator, section 7 of 10, from the 1689 Confession of Faith.

• [1] The 1689 adds “acteth” to the WCF in place of “”acts.”  The source is the Savoy.
• [2] 1689 Chapter 8, section 2.
• [3] A.A. Hodge, The Westminster Confession: A Commentary (Banner of Truth Trust, Edinburgh), pg. 149
•  [4] R.C. Sproul, Truths We Confess: A Laymen’s Guide to the Westminster Confession of Faith (P&R Publishing, New Jersey), Volume I, pg. 270. 

The 1689 Second London Baptist Confession states in Chapter 8: Of Christ the Mediator, Section 6 of 10, the following:

6. Although the price[1]of redemption was not actually paid[2] by Christ till after his incarnation, yet the virtue, efficacy, and benefit thereof were communicated to[3] 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 of the Woman, which should bruise the Serpent’s head; and the Lamb slain from the foundation[4] of the World, being the same [5]yesterday, and to-day and for ever. [6]  ( 1 Corinthians 4:10;Hebrews 4:2; 1 Peter 1:10, 11; Revelation 13:8; Hebrews 13:8 )

The 1689 Confession states: Although the price of redemption was not actually paid by Christ till after his incarnation,

It is important to note the fact that the incarnation happened at certain point in time on the spectrum of redemptive history. This time reference lays the foundation of what follows, namely, that saints before the incarnation were saved by that redemption, the same as those after the incarnation.  So this paragraph deals with the past and the future, with the incarnation being the reference point, not the present. 

One might wonder, “Why is it that the 1689 refers to the incarnation rather than the crucifixion?” Paragraph four of chapter 8 of the 1689 Confession established that Christ’s active obedience to the law, as well as his passive obedience in his death (penal on our behalf) were both necessary to pay the price.  So it is proper to refer to his life and death in purchasing redemption for the elect. 

It is also important to see that this action actually accomplished something.  It did not make salvation possible, but it actually procured it for God people in the past, present and future. 

The 1689 confession states: yet the virtue, efficacy, and benefit thereof were communicated to the elect in all ages,

• Virtue- This means its value, worth and quality. 
• Efficacy –This means its effectiveness.
• Benefit – This means the advantage and gain of its design.

We could spend a great deal of time on these three words.  But let is suffice to say that these words are packed with the fullest possible meaning in relation to the life and death of Christ in purchasing redemption, and all of these were communicated to the elect in the fullest.

• Communicated: This means transmitted, given or applied; it does not mean merely the giving of information or data.
•  In all ages: This means from Adam and Eve to the time of the incarnation, and in addition it means from the time of the incarnation to the Last Day.  It means the Old Testament saints as well as the New Testament saints.  It means any elect person regardless of the time that they lived.

The unity of the Bible in the Old and New Testament is critical.  Dispensationalism[7] has had a very negative effect on Evangelicalism today by wrongly dividing the Old and New Testaments in relation to the means of salvation.  Faith in the work of Christ was just as essential to salvation in the Old Testament as in the New.  Consider Abel (Hebrew 11:4); consider Abraham (Galatians and Romans).  Justification by faith alone has always been the means to forgiveness and the means of receiving the free gift of righteousness.  

• Jesus Christ is the same yesterday and today and forever.  Heb 13:8 (ESV)

The 1689 Confession states: Successively from the beginning of the World,

This virtue, efficacy, and benefit of redemption was promised Genesis all the way through Malachi.  This promise of redemption was not a new promise never before revealed.

• The Lord God said to the serpent, “Because you have done this, cursed are you above all livestock and above all beasts of the field; on your belly you shall go, and dust you shall eat all the days of your life. ¹⁵ I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel.”  Gen 3:14-15 (ESV)
• For good news came to us just as to them, but the message they heard did not benefit them, because they were not united by faith with those who listened.   Heb 4:2 (ESV)
• Concerning this salvation, the prophets who prophesied about the grace that was to be yours searched and inquired carefully, ¹¹ inquiring what person or time the Spirit of Christ in them was indicating when he predicted the sufferings of Christ and the subsequent glories. 1 Peter 1:10-11 (ESV)

The 1689 Confession states: in and by those promises, Types, and Sacrifices wherein he was revealed, and signified to be the Seed of the Woman, 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. 

This answers the question of how the promises were successively shown by God and applied to the elect from the beginning of the world? 

We could perhaps paraphrase this as follows:

• Christ was promised from the beginning, and he was revealed and signified in the Types and Sacrifices that he was indeed the promised Seed of the woman who would crush the Serpent’s head, and the Lamb that was promised who would appease and absorb God’s wrath for his people, counting them as righteous.

A.A. Hodge summarize this in the Westminster Confession as follows:

• “That although this perfect satisfaction was rendered in his obedience and suffering only subsequent to his incarnation, yet the full benefits thereof had been applied to each of the elect severally in their successive generations by the Holy Ghost, through the varying forms of truth to them made known.”[8]

R.C. Sproul, states:

• “The confession is affirming here that the basic distinction between the Old Testament economy and the New Testament economy is the difference between promise and fulfillment.  The Old Testament saints, born before Christ came, believed in God’s covenant promises.  The promises increased over time as God revealed more and more of the content of his plan of redemption.”[9]

• Jesus Christ is the same yesterday and today and forever.  Heb 13:8 (ESV)

This concludes this brief commentary on Chapter 8, Of Christ the Mediator, section 6 of 10, from the 1689 Confession of Faith.

• [1] 1689 adds this to the WCF and the Savoy.  The WCF and the Savoy have “work” rather than “price.”  The source is presumably Collins.
• [2] 1689 add “paid” to the WCF and Savoy in place of “wrought.”  The source is presumably Collins.
• [3] The 1689 adds this to the WCF.  The source is the Savoy.
• [4] The 1689 adds “foundation” to the WCF and Savoy in place of “beginning.”
• [5] The 1689 adds “the same” here to the WCF and the Savoy, and removes “the same” later in the phrase.  The WCF and the Savoy say: “being yesterday, and today “the same,” and forever.”
• [6] The upper case letters to of these several nous are added to the WCF and the Savoy.  The source is presumably Collins.
• [7] If you are not familiar with Dispensational theology, you might find John Gerstner’s A Primer on Dispensationalism booklet helpful. 
• [8] A.A. Hodge, The Westminster Confession: A Commentary (Banner of Truth Trust, Edinburgh), pg. 149
• [9] R.C. Sproul, Truths We Confess: A Laymen’s Guide to the Westminster Confession of Faith (P&R Publishing, New Jersey), Volume I, pg. 266.  Please note that Sproul refers to the Westminster Confession of Faith in this quote, not to the 1689 Confession, but since here the confessions are very similar here, Sproul’s book is very helpful.

The 1689 Second London Baptist Confession states in Chapter 8: Of Christ the Mediator, Section 5 of 10, the following:

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 [1]of God[2], procured reconciliation[3], 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 )

The 1689 Confession states: The Lord Jesus, by his perfect obedience and sacrifice of himself,

We often hear that Jesus died to take away sin, but how often do we hear that he also lived to take away sin.  Christ’s perfect obedience has two aspects to it.  He was obedient in going to the cross, but he was also obedient to the Law before the cross.  Why is this important?  Because in justification, there is a two-fold aspect.  One, we are pardoned of our sin, thus our debt is forgiven by his death, but secondly, we are credited with Christ’s righteousness because of his perfect obedience to the law.  This two-fold work of Christ that is applied in redemption in a two-fold manner is extremely essential to the gospel. 

John Murray states in Redemption Accomplished and Applied the following:

•  “The distinction between the active and passive obedience is not a distinction of periods.  It is our Lord’s whole work of obedience in every phase and period that is described as active and passive, and we must avoid the mistake of thinking that the active obedience applies to the obedience of his life and the passive obedience of his final sufferings and death.
•  The real use and purpose of the formula is to emphasize the two distinct aspect of our Lord’s vicarious obedience.  The truth expressed rests upon the recognition that the law of God has both penal sanctions and positive demands.  It demands the full discharge of its precepts but also the infliction of penalty for all infractions and shortcomings.  It is this twofold demand of the law of God, which is taken into account when we speak of the active and passive obedience of Christ.  Christ as the vicar of his people came under the curse and condemnation due to sin and he also fulfilled the law of God in all its positive requirements.”  In other words, he took care of the guilt of sin [passive obedience] and perfectly fulfilled the demand of righteousness [active obedience].  He perfectly met both the penal and the perceptive requirements of God’s law. [4]

The 1689 Confession states: which he through the eternal Spirit once offered up unto God,

This wording is taken directly from Scripture:

• How much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to serve the living God.  Heb 9:14 (ESV)

While much focus is upon the Son in the work of redemption, we should always remember that the Triune Godhead is very much involved, and each plays their unique and distinct part in redemption. 

The 1689 Confession states: hath fully satisfied the Justice of God

•  For by a single offering he has perfected for all time those who are being sanctified. Heb 10:14 (ESV)

Christ’s death was not a symbolic gesture to illustrate his great love for mankind, nor was it a mere effort to procure God’s favor with some token suffering on behalf of the sinner.  Christ’s death actually paid the debt in full, and thus it satisfied divine justice entirely and completely for those to whom it designed and applied, and that is for the elect. 

The 1689 Confession states: procured reconciliation

• Procure: To obtain by care or effort; to gain, win, get possession of. [5]

Christ did not merely make a way for salvation, but he procured it for his people.   He did not procure it for the the non-elect, the reprobate, whom he passed over.

• “Propitiation places in the focus of attention the wrath of God and the divine provision for the removal of that wrath.  Reconciliation places the focus of attention our alienation from God and the divine method of restoring us to his favor.”[6]  John Murray
• Whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins. Romans 3:25 (ESV)

The 1689 Confession states: and purchased an everlasting inheritance in the kingdom of heaven, for all those whom the Father hath given unto Him.

I am reminded here that the everlasting inheritance is to be found in the kingdom of heaven, not in the kingdom of earth.  The prosperity gospel folks seem to think he purchased an inheritance in the kingdom of earth, but this is to misrepresent the Scriptures for personal gain.  He has purchased an everlasting inheritance, and it is of a spiritual nature primarily, and it was purchased only for those whom the Father has given to Christ.  We see the exclusive nature of salvation here; it is not for all, but only for the elect. 

We see this wording regarding those whom the Father gives to Christ clearly issuing forth from the Scriptures:

• Since you have given him authority over all flesh, to give eternal life to all whom you have given him.  John 17:2 (ESV)
• Therefore he is the mediator of a new covenant, so that those who are called may receive the promised eternal inheritance, since a death has occurred that redeems them from the transgressions committed under the first covenant.  Heb 9:15 (ESV)

This concludes this brief commentary on Chapter 8, Of Christ the Mediator, section 5 of 10, from the 1689 Confession of Faith.

 

4. This office the Lord Jesus did most willingly undertake, which that he might discharge he was made under the law, and did perfectly fulfill it, and underwent the punishment due to us, which we should have borne and suffered, being made sin and a curse for us; enduring [1]most grievous sorrows[2] in his soul, and most painful sufferings in his body; was crucified, and died, and remained in the state of the dead,[3] 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 )

The 1689 Confession states: This office the Lord Jesus did most willingly undertake,

In the previous section, we saw that in the office of Mediator Jesus “took not upon himself, but was thereunto called by his Father.” Here we see that though Jesus was called by the Father and did not take the office of his initiative, yet he responded willingly to this office despite the great sacrifice it would require of him.  We should not pass over this too quickly because there is obedience, and then there is obedience, if you understand my meaning.  As a parent, I have had my children obey me unwillingly and willingly, and let me tell you there is a big difference.  Jesus’ was called to take on an office that would require everything of him, and yet he did it “most willingly.” 

• No one takes it from me, but I lay it down of my own accord. I have authority to lay it down, and I have authority to take it up again. This charge I have received from my Father.”  John 10:18 (ESV)
•  “Looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God. Heb 12:2 (ESV)

The 1689 Confession states: which that he might discharge he was made under the law,

This phrase sounds awkward if not read in context of the previous phrase.  We might read it as: In order for Jesus to undertake or execute this office, he was made under the law. This means that Jesus was made accountable to the law and was under its obligations just as Adam was and all his posterity.  Jesus was under the obligations of the covenant of works. 

Being made under the law was part of Christ’s humiliation as it is referred to in the Westminster Shorter Catechism or the Baptist Catechism.  The Baptist Catechism states:

• Baptist Catechism
• Q. Wherein did Christ’s humiliation consist?
  A.Christ’s humiliation consisted in his being born, and that in a low condition (Luke 2:7), made under the law (Gal. 4:4), undergoing the miseries of this life (Heb. 12:2, 3; Is. 53:2, 3), the wrath of God (Luke 22:44; Mt. 27:46), and the cursed death of the cross (Phil. 2:8); in being buried (1 Cor. 15:3,4), and continuing under the power of death for a time (Acts 2:24, 25, 26, 27, 31; Mt. 12:40).
• But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons. Gal 4:4-5 (ESV)

As w see in Galatians 4:4, his being born under the law, was that he might redeem those who are were under the law.  In other words, he was obedient to the law, to redeem those who were unable to obey the law and therefore guilty before God and cursed by God (under the curse of the law) for that guilt.  And this is expanded upon in the next phrases of the 1689 Confession.

The 1689 Confession states: and did perfectly fulfill it, and underwent the punishment due to us, which we should have borne and suffered, being made sin and a curse for us; 

Christ was under the law, just as the first Adam, but unlike the first Adam, Christ perfectly fulfilled the requirements of the law (called his Active Obedience).  And though he perfectly fulfilled it, and should have received the reward of life under the terms of the covenant of life (the terms being perfect obedience), he actually received punishment as if he did not obey the law, because he was made sin for and a curse for us (Passive Obedience).  This is a spectacular display of the wisdom of God in satisfying divine justice and being able to impute righteousness to the unrighteous to those who believe.

• For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God. 2 Cor 5:21 (ESV)
• For Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit, 1 Peter 3:18 (ESV)

This is the gospel and this is indeed good news.  We should rejoice in it everyday!

The 1689 Confession states: 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:

This endurance of suffering and humiliation that Christ received was part of his being made sin and a curse for us.  Jesus deserved none of the wrath and curse of God and he was not liable to the miseries of this life and to death (see Baptist Catechism 22) as Adam and his posterity, and yet he was made these things that he might absorb it from the Father on behalf of the elect. 

• Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, “Cursed is everyone who is hanged on a tree”— Gal 3:13 (ESV)

This portion of the confession also demonstrates that Christ has a real body and was really human.  Jesus is God of God, yes, but at the same time he is man of man.

• In the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to him who was able to save him from death, and he was heard because of his reverence. ⁸ Although he was a son, he learned obedience through what he suffered. ⁹ And being made perfect, he became the source of eternal salvation to all who obey him, ¹⁰ being designated by God a high priest after the order of Melchizedek. Heb 5:5-10 (ESV)
• And taking with him Peter and the two sons of Zebedee, he began to be sorrowful and troubled.   Matt 26:37 (ESV)
• And being in an agony he prayed more earnestly; and his sweat became like great drops of blood falling down to the ground.  Luke 22:44 (ESV)
• And about the ninth hour Jesus cried out with a loud voice, saying, “Eli, Eli, lema sabachthani?” that is, “My God, my God, why have you forsaken me?” Matt 27:46 (ESV)

Yet, the Father did not allow his holy one to under go decay. 

• But he whom God raised up did not see corruption.  Acts 13:37 (ESV)

The 1689 Confession states: 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.

The confession now moves to describe the exaltation of Christ following his humiliation.

I refer to the Baptist Catechism again here:

•  Baptist Catechism
• Q28: Wherein consisteth Christ’s exaltation?
  A28: Christ’s exaltation consisteth in his rising again from the dead on the third day, in ascending up into heaven, in sitting at the right hand of God the Father, and in coming to judge the world at the last day.

It is important to note the same body that suffered, was the same body that rose from the dead, and the same body that ascended into heaven and the same body that now sits at the right hand of God.  This is the same body which Christ will continue to have into eternity.  There is no mystical spiritual body here; it is the real thing and so continues to be.  What a glorious and real gospel!  Christ went ahead for us and we will certainly be made like him, and our same body that suffers now, will someday be raised incorruptible. We will not have spiritual bodies, but the same bodies we have now, only glorified.  This truth of the “same body” will help us avoid many errors that the church has fought against throughout its history.

Here are many important passages from the Word of God to show Christ’s exaltation:

• So then the Lord Jesus, after he had spoken to them, was taken up into heaven and sat down at the right hand of God. Mark 16:19 (ESV)
•  And when he had said these things, as they were looking on, he was lifted up, and a cloud took him out of their sight. ¹⁰ And while they were gazing into heaven as he went, behold, two men stood by them in white robes, ¹¹ and said, “Men of Galilee, why do you stand looking into heaven? This Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven.”  Acts 1:9-11 (ESV)
• Who is to condemn? Christ Jesus is the one who died—more than that, who was raised— who is at the right hand of God, who indeed is interceding for us. Romans 8:34 (ESV)
• For Christ has entered, not into holy places made with hands, which are copies of the true things, but into heaven itself, now to appear in the presence of God on our behalf. Heb 9:24 (ESV)
• And he commanded us to preach to the people and to testify that he is the one appointed by God to be judge of the living and the dead. Acts 10:42 (ESV)
• For to this end Christ died and lived again, that he might be Lord both of the dead and of the living.  Romans 14:9 (ESV)
•  and said, “Men of Galilee, why do you stand looking into heaven? This Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven.”  Acts 1:11 (ESV)

 This concludes this brief commentary on Chapter 8, Of Christ the Mediator, section 4 of 10, from the 1689 Confession of Faith.

3. The Lord Jesus, in his human nature thus united to the divine, in the person of the Son,[1]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[2] himself, but was thereunto called by his Father; who also[3] put all power and judgement in[4] 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 )

The 1689 Confession states: The Lord Jesus, in his human nature thus united to the divine, in the person of the Son,

Here is a reiteration of the previous section two, as if to remind us that this doctrine of Christ’s Deity and humanity in two natures and one person has been established already, but the confession is now giving us further clarification about power of the Son to carry out the office Mediator, as this Person of the Son.

The 1689 Confession states: was sanctified and anointed with the Holy Spirit above measure,

This Person of the Son was sanctified and anointed for the office of Mediator. He was sanctified, or set apart by the Holy Spirit. He was anointed with the Holy Spirit. How anointed was he, one might ask? He was anointed “above measure.” I understand this to mean, his anointing was beyond measure, or beyond our ability to measure the extent of his anointing.

• you have loved righteousness and hated wickedness. Therefore God, your God, has anointed you with the oil of gladness beyond your companions; Psalms 45:7 (ESV)
• For he whom God has sent utters the words of God, for he gives the Spirit without measure. John 3:34 (ESV)

When a politician is inaugurated to office he is in a sense being anointed for the office and given the authority to carry it out. A politician though is a secular comparison, but if we go to the sacred text we see that God instructed those filling offices such as priest or kings to be anointed. For example, Samuel anointed Saul and then David. An anointing was an outward sign of God’s appointing and empowering a person to fulfill the office that they were called to. These were but shadows compared to the anointing of Christ. To say the “anointing of Christ” is rather redundant since the word Messiah, means “Anointed One.

We think of this passage: “The Spirit of the Lord God is upon me, because the Lord has anointed me” (Isaiah 61:1 ESV). This Messianic passage goes on in the following verses to explain what the anointing was for, just as the confession is about to do.

We see in Acts 10:38 this anointing: “How God anointed Jesus of Nazareth with the Holy Spirit and with power. He went about doing good and healing all who were oppressed by the devil, for God was with him” (ESV).

The 1689 Confession states: 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,

• [Christ] in whom are hidden all the treasures of wisdom and knowledge. Col 2:3 (ESV)
• For it was indeed fitting that we should have such a high priest, holy, innocent, unstained, separated from sinners, and exalted above the heavens. Heb 7:26 (ESV)
• For in him all the fullness of God was pleased to dwell, ²⁰ and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross. Col 1:19-20 (ESV)
• And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth. John 1:14 (ESV)

We see this descriptive list of amazing qualities that continues from the previous statement that he was sanctified and anointed by the Holy Spirit beyond measure. And as I have said in previous posts, there is so much that could be discussed by breaking won each of these phrases, but time does not permit me to do so. But in carefully looking at this list we see that these qualities all show (“to the end that”) he was fully equipped to carry out his office.

The 1689 Confession states: “he might be throughly furnished to execute the office of mediator and surety.” Here we see from the preceding description that the Son is fully furnished (we might say to today equipped) to carry out the office of Mediator and Surety.

This word Surety is interesting. This Mediator is also Surety. He did not only mediate the case between the elect sinner, but he was the Surety for the elect sinner. To be Surety is to be a guarantor. A guarantor is “somebody who gives a guarantee, especially a formal promise to be responsible for somebody else’s debts or obligations.”[5] What a glorious truth to ponder. The Lord Jesus Christ is God and man and thus able to mediate the suit that God has against Mankind, but even beyond a Mediator, he guarantees to pay the debt for the sinner. This certainly makes me think of the doctrine of particular atonement, because if Jesus was a Surety for all Mankind, then surely all Mankind’s debt would be paid, but the fact is that his Surety is only for those whom the Father has given him.

We see surety or guarantor in Hebrews 7:2,

• “This makes Jesus the guarantor of a better covenant” (Heb 7:22 ESV).

Jesus is the Surety for the covenant of grace which is made only with his particular people.

The 1689 Confession states: which office he took not upon himself, but was thereunto called by his Father;

We see this passage which informs the confession here: So also Christ did not exalt himself to be made a high priest, but was appointed by him who said to him, “You are my Son, today I have begotten you”; Heb 5:5 (ESV)

The Son was sent by the Father, and though the Son willingly and freely took on the appointment and calling, it is important to note the Father appointed the Son to this office of Mediator and Surety. We must never forget the Father, the offended party sent His Son to redeem His elect.

The 1689 Confession states: who also put all power and judgement in his hand, and gave him commandment to execute the same.

Not only did the Father appoint and call Jesus to this office, but he put all the power and the judgment in Christ’s hand to execute the office. But here the confession also points out that it was a command of the Father to Jesus for him to carry out the office of Mediator and Surety. Indeed, Jesus was obedient–unto death.

• The Father judges no one, but has given all judgment to the Son, John 5:22 (ESV)
• And he has given him authority to execute judgment, because he is the Son of Man. John 5:27 (ESV)
• And Jesus came and said to them, “All authority in heaven and on earth has been given to me. Matt 28:18 (ESV)
• Let all the house of Israel therefore know for certain that God has made him both Lord and Christ, this Jesus whom you crucified.” Acts 2:36 (ESV)

This concludes this brief commentary on Chapter 8, Of Christ the Mediator, section 3 of 10, from the 1689 Confession of Faith.

• [1] 1689 adds this to the WCF. The source is the Savoy.
• [2] 1689 adds “upon” to the WCF and Savoy in place of “unto.” The source is presumably Collins.
• [3] 1689 adds “also” to the WCF. The source is the Savoy.
• [4] 1689 adds in to the WCF and the Savoy in place of “into.” The source is presumably Collins.
• [5] Taken from Microsoft 2003 for a modern definition of guarantor.