There is one God - Who is the maker, governor, and preserver of all men, of every condition, and of every nation, and equally wills the salvation of all.
And one mediator - The word μεσιτης, mediator, signifies, literally, a middle person, one whose office it is to reconcile two parties at enmity; and hence Suidas explains it by ειρηνοποιος, a peace-maker. God was offended with the crimes of men; to restore them to his peace, Jesus Christ was incarnated; and being God and man, both God and men met in and were reconciled by him. But this reconciliation required a sacrifice on the part of the peace-maker or mediator; hence what follows.
For there is one God - This is a reason for offering prayer for all people, and for the declaration 1 Timothy 2:4 that God desires that all people should be saved. The reason is founded in the fact that he is the common Father of all the race, and that he must have the same desire for the welfare of all his children, He has made them of one blood Acts 17:26, and he must have the same interest in the happiness of all; compare Ephesians 4:6 note; Romans 3:30 note.
And one Mediator between God and men - see Galatians 3:19-20 notes; Hebrews 9:15 note. This also is given as a reason why prayer should be offered for all, and a proof that God desires their salvation. The argument is, that there is the same Mediator between God and all people. He is not the Mediator between God and a part of the human race, but between “God and men,” implying that He desired the salvation of the race. Whatever love there was in giving the Mediator at all, was love for all the race; whatever can be argued from that about the interest which God has in man, is proof of his interest in the race at large. It is proper, therefore, to pray for all. It may be remarked here that there is but one Mediator. There is not one for kings and another for their subjects; one for the rich and another for the poor; one for the master and another for the slave. All are on the same level, and the servant may feel that, in the gift of a Mediator, God regarded him with the same interest that he did his master. It may be added also that the doctrine of the Papists that the saints or the Virgin Mary may act as mediators to procure blessings for us, is false. There is but “one Mediator;” and but one is necessary. Prayer offered to the “saints,” or to the “Virgin,” is idolatry, and at the same time removes the one great Mediator from the office which he alone holds, of making intercession with God.
The man Christ Jesus - Jesus was truly and properly a man, having a perfect human body and soul, and is often called a man in the New Testament. But this does not prove that he was not also divine - anymore than his being called God (John 1:1; John 20:28; Romans 9:5; 1 John 5:20; Hebrews 1:8), proves that he was not also a man. The use of the word man here was probably designed to intimate that though he was divine, it was in his human nature that we are to consider him as discharging the office. Doddridge.
In answer to the claim that at the death of Christ the precepts of the Decalogue had been abolished with the ceremonial law, Wesley said: “The moral law, contained in the Ten Commandments and enforced by the prophets, He did not take away. It was not the design of His coming to revoke any part of this. This is a law which never can be broken, which ‘stands fast as the faithful witness in heaven.’ ... This was from the beginning of the world, being ‘written not on tables of stone,’ but on the hearts of all the children of men, when they came out of the hands of the Creator. And however the letters once wrote by the finger of God are now in a great measure defaced by sin, yet can they not wholly be blotted out, while we have any consciousness of good and evil. Every part of this law must remain in force upon all mankind, and in all ages; as not depending either on time or place, or any other circumstances liable to change, but on the nature of God, and the nature of man, and their unchangeable relation to each other. GC 262.1
“‘I am not come to destroy, but to fulfill.’ ... Without question, His meaning in this place is (consistently with all that goes before and follows after),—I am come to establish it in its fullness, in spite of all the glosses of men: I am come to place in a full and clear view whatsoever was dark or obscure therein: I am come to declare the true and full import of every part of it; to show the length and breadth, the entire extent, of every commandment contained therein, and the height and depth, the inconceivable purity and spirituality of it in all its branches.”—Wesley, sermon 25. GC 262.2Read in context »
Christ is your Redeemer; He will take no advantage of your humiliating confessions. If you have sin of a private character, confess it to Christ, who is the only Mediator between God and man. “If any man sin, we have an advocate with the Father, Jesus Christ the righteous.” 1 John 2:1. If you have sinned by withholding from God His own in tithes and offerings, confess your guilt to God and to the church, and heed the injunction that He has given you: “Bring ye all the tithes into the storehouse.” Malachi 3:10.... CH 374.1
Praying for the sick is a most solemn thing, and we should not enter into this work in any careless, hasty way. Examination should be made as to whether those who would be blessed with health have indulged in evilspeaking, alienation, and dissension. Have they sowed discord among the brethren and sisters of the church? If these things have been committed they should be confessed before God and the church. When wrongs have been confessed the subjects for prayer may be presented before God in earnestness and faith, as the Spirit of God may move upon you. CH 374.2Read in context »
I am pained as I see how little the gift of speech is appreciated. In reading the Bible, in engaging in prayer, in bearing testimony in meeting, how necessary is clear, distinct utterance! And how much is lost in family worship when the one offering prayer bows the face down and speaks in a low, feeble voice! But as soon as family worship is over, those who could not speak loud enough to be heard in prayer, can usually speak in clear, distinct tones, and there is no difficulty in hearing what they say. Prayer that is thus uttered is appropriate for the closet, but not edifying in family or public worship; for unless those assembled can hear what is said, they cannot say Amen. Nearly all can speak loud enough to be heard in ordinary conversation, and why should they not speak thus when called upon to bear testimony or to offer prayer? CT 241.1
When speaking of divine things, why not speak in distinct tones in a manner that will make it manifest that you know whereof you speak, and are not ashamed to show your colors? Why not pray as if you had a conscience void of offense, and could come to the throne of grace in humility, yet with holy boldness, lifting up holy hands without wrath and doubting? Do not bow down and cover up your faces as if there were something that you desired to conceal; but lift up your eyes toward the heavenly sanctuary, where Christ your Mediator stands before the Father to present your prayers, mingled with His own merit and spotless righteousness, as fragrant incense. CT 241.2Read in context »
Selected from The Review and Herald, March 25, 1902.
There are many who claim that they have been sanctified to God, and yet when the great standard of righteousness is presented to them they become greatly excited and manifest a spirit which proves that they know nothing of what it means to be sanctified. They have not the mind of Christ; for those who are truly sanctified will reverence and obey the Word of God as fast as it is opened to them, and they will express a strong desire to know what is truth on every point of doctrine. An exultant feeling is no evidence of sanctification. The assertion, “I am saved, I am saved,” does not prove that the soul is saved or sanctified. FW 121.1Read in context »