Evaluation of Chapter 8 of the Westminster Confession of Faith

Evaluation of Chapter 8 of the Westminster Confession of Faith

                                              Introduction

            The work of Christ is represented in three ways: his past work, present and future work. This aspect of a threefold representation correlates with his threefold office as a king, a prophet as well as a priest. As a result of this triple aspect of work, Christians continue to receive salvation. This article evaluates the eighth chapter of the Westminster Confession of Faith, ‘of Christ the Mediator’ while considering the biblical and academic discussions on the work of Christ. The discussions put forward in this paper describe the work of Christ on the cross, in heaven, on earth, in the incarnation, during atonement, priesthood, ascension as well as death as they compare with the arguments of the sections of the chapter.

            The first section in the chapter brings forth the argument that God was pleased to ordain Jesus as the mediator between man and God. There was definitely a need for mediation after the fall as God was dishonoured and profoundly offended. Man violated divine law, and if he was going to be restored in God’s favour, a third party was needed to atone for his guilt for peace to be established. God chose a definite number of men to be Christ’s seed. Christ was therefore tasked with securing man full salvation, and among the men awarded to him, none would be lost. Christ affirms this in John 6:39, “This is the Father’s will which has sent me, that of all which he has given me I should lose nothing but should raise it again at the last day.”

The work of Christ meant action on both man and God. It is, in turn, more untrue to suggest that Christ’s death reconciled God to man. It should, however, be interpreted as God reconciling Himself for it is impractical to think of a third party effecting reconciliation upon God. God himself had to change, not in his feeling but rather his treatment and relation to man.[1] Using the parable of the prodigal son for illustration, the Father does not treat the prodigal son in the same manner as his brother. The Father’s heart followed the prodigal son but his relations and confidence stayed with his brother. The treatment of the prodigal son cannot be any different as long as he is prodigal for even an individual to repent; there has to be some guarantee of permanence.[2]

The second section relates to the composition of mediator in question. The Confession asserts that aside from Christ existing even before His incarnation, He was of one substance, from all eternity the son of God and in the fullness of time, assumed His full human form as he merged with the divine thus making him both God and Man. His incarnation is affirmed by John the Baptist himself, who says, “He that cometh after me is preferred before me: for he was before me.”(John 1:15) His human form is unquestionable for he was subject to natural infirmities such as pain and weariness, just like others. His humanity is further emphasized by the fact that he was born of the Virgin Mary by the power of the Holy Spirit.[3]

Other foreshadow of his work in the past before incarnation is represented in the Old Testament as historical events. Most of the history that is recorded in the Old Testament form the preliminary account of the incarnation. For instance, the entirety of the sacrificial system of the priesthood of the Levites predicted, in various ways, how the nature of the redemptive work of Christ was to turn out. The offerings and sacrifices stood for the different stages of Christ’s work on the cross, his holiness and perfect human nature.[4] His sufferings and what they meant for the lost sinners were revealed. The tabernacle in all its appointments to the last details appealed to his pleasant nature and work.

The qualification of Christ, to execute his mediatory duties forms the topic for the third section of the chapter. God prepared Christ well for his mission by providing him with all the necessary qualifications.[5]  He also conferred upon him Holy Spirit’s gifts and graces in abundance to enable him to be thoroughly equipped for his mediatorial duties. Shaw reiterates, “In his miraculous conception, his human nature was formed by the Holy Spirit with initial grace in its highest degree of perfection; and when about to enter upon his public ministry in our nature, to seal his commission, and to qualify him in that nature for his work, the Spirit descended upon him in a bodily shape.”[6]

The work of Christ at the incarnation describes the purpose of the incarnation and the powers bestowed upon him at that moment. Gaebelein asserts:

The attributes of God were made known by Him in the incarnation. We behold the holiness of God in that holy life, which was lived on earth to glorify the Father. He manifested omniscience. He knew what was in men and knew their thoughts. He displayed the power of God in controlling the forces of nature, commanding the wind and the waves, turning water into wine. He had power over disease, over the demons and death. He revealed the Love and the compassion of God.[7]

Section four posits that Christ, having been appointed by God, willingly took office to be surety of the sinners entrusted to him by God. He was charged for the sins, transgressions and the guilt of his people for he had no sins of his own. This statement is affirmed: “The Lord laid on him the iniquity of us all.” (Isaiah 53:6) He, as a result, suffered both in his body and soul, was crucified, died and was buried. He remained in the grave for three days and nights to prove the reality of his death upon which the hopes and happiness of his people much relied upon. He arose from the dead, ascended into heaven and sat at the right hand of God, an honorable and respectful place.[8] He is at the moment interceding on behalf of his people, “not for the world, but for them which the Father hath given him.”(John 17:9)

The work of Christ on the cross was that of substitution, satisfaction and propitiation. He was the substitute of the sinful man; an act theologians refer to as theological atonement, a very crucial aspect of the doctrine of the cross. The arguments made by the fourth section are, for that matter, right on the money since Jesus specifically took the punishment that was meant for the sinners. He is also the satisfaction of the demands of the laws of God. These laws demand full obedience and appropriate punishment for sin. It is also quite correct to argue that Christ is interceding on behalf of man while in heaven.[9] The present work of Christ on earth is based on his omnipresence attribute. Even though he ascended into heaven in human nature, his divine nature is still present on earth. This view is supported by the scriptural mention of the second coming of Christ in bodily form.[10]

The fifth section relates to the results or accomplishments that come about as a result of the obedience and sacrifice of Christ. By enduring sufferings, he was able to purchase reconciliation for his people. This section maintains that sin causes the divide that arises between God and man and for that matter, Christ was able to secure reconciliation by satisfying divine justice for sin, which causes the split. He also acquired his people an everlasting inheritance in the kingdom of heaven[11] In as much as it is correct to note that sin causes the division between man and God and that Christ suffered on the cross, the reconciliation that is a prerequisite for reinstalling the relationship needed not to be necessarily established by Christ. As already explained in the first section, God needed not to be appeased, but again could not reinstate the communion with the people unless an act that would permanently change the relationship was conducted. The reconciliation of God and the world was as a result set up by an act of crisis, of judgment.[12]

In the sixth section of the chapter, the value of the death of Christ for the salvation of the sinners is stressed, both before his incarnation and when he laid down his life. Before he was presented to the world, he was exhibited in prophecies and promises and those who believed during the Old and New Testament were saved by the merit of his sacrifice. “Let us rejoice that his death still possesses the same virtue and efficacy that ever it had; nothing more is required but the application of faith for the communication to us of its fruits and effects.” (Hebrews 13:8)

Christ, in his past work, manifested himself as Jehovah and appeared before Abraham. Abraham referred to him as Lord, the son of God. He also appeared to Jacob and wrestled him at Peniel and after that Jacob referred to him as “The Angel, the Redeemer.” Moses too heard his voice at the burning bush, and later he revealed himself to him as Jehovah.[13] He bore good news, protected, guided as well as punished those he encountered. The Israelites, for instance, were in his favor during their journey from Egypt. The Egyptians and Sodom and Gomorrah were on the receiving of his wrath. His death is therefore just as relevant today and tomorrow just as it was in the past will be in the future.

The seventh section asserts that Jesus acted as a mediator to both natures of man and God. He served as a mediator before and after he assumed his human form. Revealing the will of God, for instance, is a mediatorial act as well as interceding on behalf of the sinners.[14] The work of Christ in glory in the presence of God the Father is that of advocacy. The first epistle of John stresses this work: “My children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous.” (John 2:1) When man sins on earth, Christ acts as his advocate in heaven with the Father. The Holy Spirit, in a similar fashion, applies the word to convict and cleanse by the use of water as opposed to blood. A confession then follows suit and finally a restoration into the favor of God is effected.[15]

The final section is of the argument that the purchase and the application of redemption were in precisely the same degree. Earlier, in the fifth section, it was revealed that Christ secured redemption for only those that God had been entrusted to him and the final section also contends that “to all those for whom Christ had purchased redemption, he did certainly and effectually apply and communicate the same.” The redemption or the atonement for sin is, therefore, for the elected individuals to be saved from the wrath. Some scholars liken the recovery to the payment of a ransom, and in such a case, there is a price that is paid, and after that, a prisoner is set free.[16] Redemption is thus strictly limited to the people of God. “In no sense are the reprobate ‘redeemed.’ Election and redemption are of the same extent: they relate to the same individuals, to all such, and none else.”[17]

Bibliography

Buntin, C. T. “Christian Basic Training: The Work of Christ.” Bible.Org. Last modified 2020. https://bible.org/seriespage/work-christ.

Forsyth, P. T. The Work of Christ. Blackwood, South Australia: New Creation Publications Inc.,

1994. https://cruciality.files.wordpress.com/2007/07/work-of-christ-nc.pdf.

Gaebelein, A. C. The Work of Christ: Past, Present and Future. New York: Our Hope, 1913.

PDF e-book.

Pink, A. W. Studies On the Atonement. Lulu.com, 2015.

Shaw, R. The Reformed Faith: An Exposition of the Westminster Confession of Faith. Christian

Heritage, 2008. PDF e-bookk.

Walvoord, J. F. “The Present Work of Christ On Earth.” Bible.Org. Last modified 2020.

https://bible.org/seriespage/8-present-work-christ-earth.

[1] P. T. Forsyth, The Work of Christ (Blackwood, South Australia: New Creation Publications Inc., 1994), 105, https://cruciality.files.wordpress.com/2007/07/work-of-christ-nc.pdf

[2] P. T. Forsyth, The Work of Christ, 109.

[3] R. Shaw, The Reformed Faith: An Exposition of the Westminster Confession of Faith (Christian Heritage, 2008), PDF e-books, 407.

[4] A. C. Gaebelein, The Work of Christ: Past, Present and Future (New York: Our Hope, 1913), PDF e-book, 2.

[5] Shaw, The Reformed Faith, 410.

[6] Shaw, Ibid

[7] Gaebelein, The Work of Christ: Past, Present and Future

[8] Shaw, The Reformed Faith, 414.

[9] C. T. Buntin, “Christian Basic Training: The Work of Christ,” Bible.Org, last modified 2020, https://bible.org/seriespage/work-christ.

[10] J. F. Walvoord, “The Present Work of Christ On Earth,” Bible.Org, last modified 2020, https://bible.org/seriespage/8-present-work-christ-earth.

[11]: Shaw, The Reformed Faith, 417.

[12] P. T. Forsyth, The Work of Christ, 109.

[13] Gaebelein, The Work of Christ: Past, Present and Future

[14] Shaw, The Reformed Faith, 419.

[15] Gaebelein, The Work of Christ: Past, Present and Future,

[16] A. W. Pink, Studies On the Atonement (Lulu.com, 2015), 140.

[17] Pink, Studies On the Atonement, 140.