The intercessory work of Christ provides us with a living link to the finished work of the Saviour. Without it there would be no assurance, no growth in grace and no salvation. It removes the Christian faith from the sphere of a religion of mere memorials to that of daily dependence upon a living and active Saviour. Much could be done to bring this aspect of the Saviour's work to the attention of the Lord's people today but there appears to be very little modern material on the subject and the popular textbooks on systematic theology allocate comparatively little space to it.

The few prolonged discussions which the author was able to find on the subject were: Hugh Martin on The Atonement, John Bunyan in a paper called Christ a Complete Saviour, William Symington on The Atonement and Intercession of Christ, George Stevenson in his Treatise on the Offices of Christ, and Goodwin's little tract on Romans 8:31-34, Christ Set Forth.

What Do We Mean by the Intercessory Work of Christ?⤒🔗

The intercessory work of Christ was both predicted and typified in the Old Testament. Isaiah 53 clearly indicates that part of the Lord's mediatorial work would involve 'making intercession for the transgressors'. In the Aaronic ritual there was an element of advocacy involved in the priest's work, symbolised by the sprinkling of the blood by the priest (especially on the Day of Atonement), by the offering of incense, and by priestly prayer offered in an official capacity. This last element of advocacy was also typified by Moses and his frequent petitions on behalf of the children of Israel. But there was more than just the type. That saints were saved, preserved and glorified under the Old Testament dispensation is evidence that the Son of God made intercession for them before his incarnation. This is seen in the following words where intercessory prayer is in view:

For Zion's sake will I not hold my peace, and for Jerusalem's sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth.Isa. 62:1

And also in the words:

Then the angel of the LORD answered and said, O LORD of hosts, how long wilt thou not have mercy on Jerusalem and on the cities of Judah, against which thou hast had indignation these threescore and ten years? And the LORD answered the angel that talked with me with good words and comfortable words.Zech. 1:12-13

It is obvious that in the days of our Lord's ministry on earth he interceded for his disciples in particular and the Church in general, and this was done before his atonement. Indeed the High Priestly prayer of John 17 is probably the richest seam of Scripture from which we can mine the details of our Lord's intercessory work. In this connection it is worth noting the prayer of our Lord at the crucifixion, 'Father, forgive them for they know not what they do.' There are basically two ways of understanding this prayer. Either it is an intercessory prayer for his own or it is a prayer in the context of our Lord's obligation to the second table of the Law. If it is the first then we must conclude that it was answered at or after Pentecost with the conversion of all those of his own who were involved in the crucifixion. Or else it was a prayer for his neighbour and did not fall into the category of his intercessory work. The writer prefers this latter view.

It is usual, however, to understand the intercessory work of Christ as referring to the Lord's heavenly session at the right hand of God or as the Larger Catechism puts it, his 'appearing in our nature continually before the Father' (Answer 55). It is an activity carried out in our nature in an exalted state. How then are we to explain what was said above? How could Christ intercede when as yet he was neither incarnate nor glorified as Mediator?

In just the same way as Old Testament saints were redeemed before his actual atonement. The terms of the Covenant of Grace allowed, not only for the type, but also for the substance to be available to the saints of God before the actual completion of the atonement on the basis of the forbearance of God with the un-atoned-for sins of the elect:

Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God.Rom. 3:25

What is the Nature of the Intercessory Work of Christ?←⤒🔗

It is based upon his finished priestly work of atonement. This is prefigured in the Old Testament ritual. The High Priest could enter the Most Holy Place only after the sacrifice had been offered. His work of intercession and advocacy continues into the New Testament: 'If any man sin, we have an advocate with the Father, Jesus Christ the righteous: and he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world' (1 John 2:1-2).

The relationship is more than that of mere sequence. Indeed so close is the connection and such is the nature of the intercession that it might even be said that it is the oblation that intercedes. We quote Hugh Martin:

The paradox to which we seem in this case to be driven would be something like this: the essence of the Intercession is Atonement; and the Atonement is essentially an Intercession. Or, perhaps, to put the paradox more mildly: The Atonement is real – real sacrifice and offering, and not mere passive endurance – because it is in its very nature an active and infallible Intercession; while, on the other hand, the Intercession is real intercession – judicial, representative, and priestly intercession, and not a mere exercise of influence – because it is essentially an Atonement or substitutionary oblation, once perfected on Calvary, now perpetually presented and undergoing perpetual acceptance in heaven.The Atonement, p. 115

In other words, the intercessory work is not merely connected with his priestly work. It is priestly work: 'Simply the same official action carried forward in its triumph from the field of suffering and humiliation into that of exaltation and heavenly glory' (Ibid, p. 128).

Again Hugh Martin can write:

Every active principle that was in operation in Emmanuel's soul on the Cross passes over without a break, and blends into the permanent function of Intercession. His acknowledgment of His representative relationship, and His unflinching resolution to abide by it: His forth putting of priestly energy; His love to His Father; His love to His people, collectively and individually (Eph. 5:25: Gal. 2:20); His delight in the everlasting covenant; His loyal recognition of the Divine law, both in the rectitude of its commandment, and in the moral necessity of its curse, as He, like none else, has by willingly enduring it, said Amen to the curse; His love of righteousness and hatred of iniquity (Psa. 45:7): in a word, as we have said, every active principle that was at work in His oblation, when through the Eternal Spirit He offered Himself without spot to God, continues uninterruptedly through death in operation still; and acting in the ever living person of Emmanuel, the true God and Eternal Life, considered still as a Priest, a Priest forever, after the order of Melchisedec, this, in the essence of it, is the Intercession. There is nothing intrinsically new needing to be inaugurated. No generically different function has now to be assumed. The priestly activities of His spirit have simply to be prolonged, liberated from the concealing clouds and depressing burdens of His estate of humiliation, and glorified by His resurrection, ascension, and session at the right hand of the Majesty in the heavens in His estate of exaltation and reward. Ibid. p. 120-1

Intercession then belongs to the priestly function, but what did it involve?

He appears in the presence of God for us (Heb. 9:24). He appears within the veil as the forerunner who 'is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec' (Heb. 6:20). He is there as a guarantee that we shall appear there also (John 17:24).

His presence before the Father is our hope and confidence that we shall be accepted in the Beloved. We shall get there ultimately because he has gone there on our behalf. Whatever barriers the holiness of God placed between the sinner and glory have been removed in his entering in for us. What a contrast with the Old Testament dispensation when access to the presence of God was restricted to one man, once a year. Christ has indeed opened up to his people a new and living way.

Under the Old Testament dispensation the High Priest dare not go into the Most Holy Place without an offering of blood. So Christ did not enter heaven empty-handed:

By his own blood he entered in once into the holy place, having obtained eternal redemption for us.Heb. 9:12

The fact that the animal was slain outside the Most Holy Place, but the blood presented inside it, prefigured the earthly death and the heavenly ascension of the Saviour. Thus there is in the presence of God a perpetual exhibiting of his sacrifice as a constant reminder to Heaven of the grounds upon which the Advocate's case is founded.

There can be no separation between Christ's sacrifice and his intercession except for the purpose of study. The oblation requires the intercession, that its benefits may be actually applied to the elect. The intercession would be nothing without the sacrifice of Christ as its meritorious foundation.

It is Continual:←↰⤒🔗

There is a perpetuity of office and therefore there must of necessity be some priestly act which he continues to perform. It is true that the oblation has ceased but the presentation of the oblation never ceases. Hence the significance of the Melchisedec priesthood which replaces the Levitical. The Levitical priesthood was restricted by reason of the infirmity of the priests but the Melchisedec priesthood was typical of a perpetual office. Such a continual priestly activity befits the state of His people who need daily supplies of forgiveness and grace. It is because He ever lives that He can save to the uttermost.

It is Necessary:←↰⤒🔗

Why do justified saints need an Intercessor? The justified sinner is still a sinner, still polluted by indwelling sin and still unable of himself to perform any acceptable spiritual act. We are never fit in ourselves to stand before God. We need an Intercessor in our approach to God and for God's approach to us.

John Bunyan gives the following reasons why believers still need Christ's intercession:

Believers are imperfect in their feelings and inclinations. They have fear, doubts, unbelief, wicked desires, slothfulness. Dare we approach, in our own persons, him who is able to discern the thoughts and intents of our hearts? If Christ were not to intercede, we could never draw near.

Imperfect in their Grace←↰⤒🔗

Even the holiest saint sins and falls short of God's glory. His graces wax and wane. They are not constant and need to be constantly renewed. We would simply settle for the lowest possible levels permissible to quieten our conscience. We need to be stirred up in our graces and hence we need the Lord to make that intercession for us.

Imperfect in their Duties←↰⤒🔗

Our best works even as saints are of themselves but 'filthy rags' in the sight of God. Were they not blood-sprinkled they would be an offence. Were our prayers not made to ascend along with the incense of Christ's holy intercession for us we would be condemned out of our own lips.

The Manner of Christ's Intercessory Work←⤒🔗

He intercedes:

In faith in the Father's love and immutable faithfulness (Mal. 3:6).

With a hope that will not be ashamed, 'expecting till his enemies be made his footstool' (Heb. 10:13).

With a desire for his Father's glory, which is the driving-force behind his activity.

With tender care and compassion for his people.

As an Advocate who seeks justice: He has finished the work and the law is satisfied.

As an Advocate for His people: He seeks for them mercy to which they have no claim.

The Purpose of the Intercessory Work of Christ←⤒🔗

Christ's intercession is basically an intimation of his will. He is heard by the Father not because of prevailing prayer or persuasive argument but for the sake of the perpetually-presented blood. We need not be concerned about the mechanics of his intercession, whether he asks audibly or is simply there as the Lamb slain. Would it glorify God that the holy angels and the glorified redeemed hear his intercession?

It is not to awaken the love of the Father toward sinners. The intercessory work of Christ originates in God's love to sinners and his love appointed the Advocate. Christ's intercession in the presentation of his blood is similar to the rainbow in Noah's day or the blood on the door posts and lintels. It serves as a memorial before the Father of his covenant promises. It was primarily for benefit of those saved. They were encouraged to consider it a constant reminder that God saw the blood and therefore they were safe.

It is salvation in all its facets. It is so that his people might be brought into a gracious state. In this connection we may say that those interceded for are precisely the same in constituency as those for whom Christ is a propitiation. Having been brought into a gracious state he intercedes for their ongoing peace and fellowship with God, that their daily sins might receive daily pardon, that he might defend his people against the accusations and temptations of Satan, whether true or false. It is so that the saints might grow in grace and knowledge, that they might persevere to the end, that their service to God might be acceptable and that they might be at last glorified and be with Christ. Satan desires to have us, but Christ prays that our faith fail not. Every advance of the church from the Spirit's coming at Pentecost to the last conversion in history, every advance in holiness, every evidence of growth in grace or hatred of sin, can be traced back to his advocacy. The continuing fruitful activity of God's church is as a result of Christ's advocacy. 'Salvation to the uttermost' is achieved by it. The ingathering of the Gentiles is part of it: 'Ask of me, and I shall give thee the heathen for thine inheritance' (Ps. 2:8). Revival in the Church and the occurrence of those periods when she is like an army with banners is the result of Christ's intercessory work.

The Success of the Intercessory Work of Christ←⤒🔗

We are rich. Paul argues, 'He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?' (Rom. 8:32). Yes, 'all things are ours' because of Christ's ongoing work. Again, 'For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life' (Rom. 5:10). This is the life of One who ever lives to make continual intercession. The success which he achieves is suggested in the very posture attributed to the intercessory High Priest, who sits at the right hand of God in expectation that his enemies will be made his footstool.

Why Is He Successful?←⤒🔗

Our Advocate is righteous (1 John 2:1). God will see of the travail of Christ's soul and will be satisfied.

He has an excellent basis for his advocacy. He is a propitiation for our sin. He has satisfied the demands of God's justice by his sacrifice on Calvary.

His perpetuity in his office for us means that we are never without a representative.

We must not forget the love, righteousness and faithfulness of the Father. He desires our salvation because he has elected us.

The Advocate is ordained by the Father to the work. It is the Father who says: 'Ask of me, and I shall give thee the heathen for thine inheritance' (Ps. 2:8). God promises him success.

Evidences of Success←⤒🔗

The giving of the Holy Spirit on the day of Pentecost was as a direct result of the intercessory work of Christ. Having completed the work of redemption, he ascended up to heaven, sat at the right hand of God and sent the Comforter. Pentecost showed the success of his intercession.

It is as a result of the intercession of Christ that the Holy Spirit convicts the elect of their sins and regenerates them, producing faith and repentance in them. The conversion of the godless is an evidence of the success of the Advocate.

The preservation of the Christian in the midst of all the dangers and temptations of this life unto the glory of heaven is a marvel and is a further evidence of the success of Christ's intercession.

Pastoral Uses of the Intercessory Work of Christ←⤒🔗

Accusations:←↰⤒🔗

All accusations tend to find a resonance within us, with the result that we tend to forget the Advocate and remember the Judge. Rather, let us come boldly, not only because the throne is a throne of grace, but also because at God's right hand we have an Advocate. His intercessory work is the answer to the persistent condemnation of our consciences, of the law and of Satan. There is post-conversion sin, but, 'if any man sin we have an advocate with the Father' (1 John 2:1).

Felt Weakness:←↰⤒🔗

Who is sufficient for the work and the war? But Christ our Intercessor is ever active for us. We can 'do all things through' Christ. We know that he intercedes for us that our faith fail not, so that we may not be tempted above what we can bear.

Security and Assurance:←↰⤒🔗

Ultimately our perseverance and security lies in Christ's hands, out of which none can pluck us. We must look to him for justification and to his heavenly session for all that is necessary to bring that justification to its ultimate conclusion. At last we shall see him and be like him!