023. Chapter 20: The High-Priestly Office of Christ
------------ CHAPTER TWENTY ------------ The High-Priestly Office of Christ
Having discussed the prophetic office of Christ, it now follows that we discuss His second office, namely that of High Priest. The Priestly Office Defined
First, we must attentively consider the high-priestly office in order that we may know the perfect way in which man is reconciled with God. Sometimes the title “priest” is used for persons who are held in high esteem, such as princes, rulers, and officers. “He leadeth
(1) of the excellent glory manifested by the high priest -- for this reason the prophet calls the most excellent ornament a priestly ornament (Isaiah 61:10);
(2) prior to the tribe of Levi being set apart unto the priestly office, fathers, after them the firstborn, and thereafter the chief and most excellent members of the family ministered in the priest’s office.
Secondly, a priest, when considering the essential meaning of the word, is one who “... taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins” (Hebrews 5:1). The priestly office consists of two particulars: sacrifice and prayer, the pronouncement of a blessing being included in the latter. The duty to sacrifice is described in Leviticus 4:1-35. Of the duty of intercession we read, “speak unto Aaron and his sons, saying, On this wise ye shall bless the children of Israel,” etc. (Numbers 6:23-26); “Let the priests, the ministers of the Lord, weep between the porch and the altar, and let them say, Spare Thy people, O Lord” (Joel 2:17). Once a year the high priest had to sacrifice a bullock and a goat, enter into the Holy of Holies, sprinkle the blood upon the mercy seat, and burn the incense (Leviticus 16:1-34), the latter symbolizing intercession. This can be deduced from Psalms 141:2, where we read, “Let my prayer be set forth before Thee as incense”; “And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand” (Revelation 8:4). Christ’s high-priestly office likewise consists of sacrifice and prayer. We will first discuss His high-priestly office in general, and afterwards speak in particular of these two parts. A General Overview of the Priestly Office as Being Distinct from the Kingly Office of Christ
Let us view this office from a general perspective. The Lord Jesus is High Priest not only in name, but in very deed; that is, neither figuratively, metaphorically, nor comparatively, but in truth and very essence. He was not a priest in a prestigious sense, so that it would have reference to His kingly office; rather, His being Priest is such that His priestly office is entirely distinct from His kingly office. His being a priest relates simultaneously to the offering of an atoning sacrifice and intercession. He did not first become priest after His ascension, solely because of His intercession, but He already was Priest when He was upon earth. There, by His suffering and death, He offered Himself as an atoning sacrifice unto God, and by virtue of His sacrifice has entered heaven, this being the Holy of Holies. There He administers the second part of His priestly office, namely, intercession, executing this on the basis of His sacrifice made upon earth. All such concepts are objected to by the Socinians in order to undermine the satisfaction of Christ. We must therefore give extra attention to this.
First of all, we maintain that the high-priestly office and the kingly office of Christ are not one and the same, nor does the difference consist only in the fact that in His high-priestly office He would merely be desirous and inclined to assist man, and that His kingly office consists in the execution of this inclination, for:
(1) Scripture teaches this nowhere, but declares that the high-priestly office consists in sacrifice and prayer, which we have shown. The kingly office consists in government and protection, and thus these offices are entirely distinct.
(2) Add to this that the office of High Priest is executed in the presence of God on behalf of man (Hebrews 5:1), and the kingly office is executed in the midst of and towards men.
(3) Just as the various ministries were distinguished in the Old Testament, there was likewise a distinction among persons under the Levitical ministry. Whoever was king was not permitted to sacrifice, which was the reason why Saul was punished (1 Samuel 13:13). Whoever hailed from the tribe of Judah, such as the king, was not permitted to be a priest (Hebrews 7:14). Since these ministries were typologically distinct, the same is true for the antitype.
Secondly, we maintain that Christ is not merely a High Priest in name, but also in very deed; that is, neither figuratively, nor abstractly, nor metaphorically, but in truth and very essence. This is evident:
(1) By expressly being called such, along with specific circumstances which clearly demonstrate that Christ is Priest in the true and essential sense of the word. “The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek” (Psalms 110:4). Hebrews 5:5-6 makes it clear that the reference here is to Christ, for in this text the very same words, taken as a prophecy concerning Him, are applied to Christ. Here He is expressly called a Priest, being designated as such by God and ordained in this office by the swearing of an oath. All this confirms that Christ is a Priest in the true and literal sense of the word. This is also evident from Hebrews 2:17, “Wherefore in all things it behoved Him to be made like unto His brethren, that He might be a merciful and faithful High Priest in things pertaining to God, to make reconciliation for the sins of the people.” A matter can hardly be expressed any more precisely. Add to this Hebrews 4:14-15.
(2) All the activities of a true priest are attributed to Him, such as sacrifice and prayer (cf. Hebrews 7:26-27; Hebrews 9:25-26). “By the which will we are sanctified through the offering of the body of Jesus Christ once for all. ... For by one offering he hath perfected for ever them that are sanctified” (Hebrews 10:10
(3) Since Christ is the antitype of the priests of the Old Testament, and since these types were priests in the true sense of the word, this is much more true of Christ the antitype, who is the embodiment of the priesthood.
Thirdly, we maintain that Christ is not merely a Priest in heaven subsequent to His ascension, but He was a Priest and administered His priestly office prior to His ascension while yet upon earth.
(1) This is evident in Hebrews 7:26-27, “For such an High Priest became us ... this He did once, when He offered up Himself.” This text does not refer to what He did in heaven, but to what He has done while upon earth. He is said to be a High Priest, and to have offered Himself once, which irrefutably refers to His suffering and death. He performed this sacrifice as High Priest, His sacrifice by comparison being the antitype of the sacrifices which the priests offered as types. They sacrificed upon earth outside of the Holy of Holies, first for their own sins and then for the sins of the people, after which they would enter the Holy of Holies with the blood of that sacrifice. Likewise Christ, while upon earth, as a High Priest sacrificed Himself, and this sacrifice is said to have been offered up once. This had already been accomplished and was history, whereas His intercession still occurs and continues.
(2) It is also confirmed by such texts in which it is expressly stated that this sacrifice of Christ was performed prior to both His ascension and His sitting at the right hand of the Father. Yes, He has entered heaven by and with His blood sacrificed upon earth. He entered heaven in the same fashion as the high priest entered the Holy of Holies with the blood of animals. “... when He had by Himself purged our sins, sat down on the right hand of the Majesty on high” (Hebrews 1:3). The word “when” implies that this purging occurred first. “But Christ being come an High Priest ... neither by the blood of goats and calves, but by His own blood He entered in once into the holy place, having obtained eternal redemption for us” (Hebrews 9:11-12). First He sacrificed Himself as High Priest; first He brought about eternal redemption, and after this He entered the sanctuary by His own blood. The same is to be observed in Hebrews 10:12, “But this man, after He had offered one sacrifice for sins for ever, sat down on the right hand of God.” First, He performed the sacrifice and afterward ascended into heaven.
(3) Christ also performed the second element of His high-priestly office while upon earth: intercession. This is to be observed in the high-priestly prayer and in Hebrews 5:7, where it is written, “Who in the days of his flesh, when He had offered up prayers and supplications with strong crying and tears unto Him that was able to save Him from death, and was heard in that he feared.”
Objection #1: His suffering and death were merely a preparation, but not the sacrifice itself.
Answer: This is not only unscriptural, but expressly contradicts Scripture which clearly calls it a sacrifice and refers to it as the high-priestly sacrifice of Christ. “For this He did once, when He offered up Himself” (Hebrews 7:27); “... the offering of the body of Jesus Christ once for all. By one offering ...” (Hebrews 10:10
Objection #2: “For if He were on earth, He should not be a priest” (Hebrews 8:4). Does this not suggest that Christ was not a priest upon earth?
Answer: This is not true in the least, but rather confirms it, for he states that in performing the high-priestly office it was not sufficient to sacrifice only, but with that blood He had to enter into the Holy of Holies. If He had remained upon earth, He could not have fully performed His priestly office and thus would not have been a priest. The High Priest in the Old Testament likewise would not have fully performed his office if he had merely sacrificed and remained outside the sanctuary. Such would have been true if Christ were presently upon earth after He had offered Himself, for then He would not have entered the sanctuary. He would thus not have been a priest, not having fully accomplished His task.
Christ, a Priest After the Order of Melchizedek
Thus we have shown that Christ’s high-priestly office is distinct from His kingly office, that He is a High Priest in the true sense of the word, and that He is not merely a High Priest in heaven by virtue of intercession, but was also a High Priest upon earth by virtue of sacrifice and prayer. Even though all this pertains to Christ, He greatly exceeds the Aaronic priests in excellence in numerous aspects, as the body exceeds its shadow.
(1) The Levitical priests hailed from the tribe of Levi, and it is evident that Christ came forth out of the tribe of Judah (Hebrews 7:14).
(2) They were merely men, but Christ is also God, “who is over all, God blessed for ever” (Romans 9:5).
(3) They were merely priests, but Christ is also King (Zechariah 9:9).
(4) They were sinners having need to offer sacrifices for their own sins; Christ, however, was holy, innocent, undefiled, and sacrificed Himself only for the sins of His elect (Hebrews 7:26-27).
(5) They were but shadows and types, but Christ was the embodiment, the antitype (Hebrews 8:5).
(6) They were priests by succession and in the place of their deceased fathers. Christ, however, “because He continueth ever, hath an unchangeable priesthood” (Hebrews 7:23-24).
(7) They were ordained without the swearing of an oath; Christ, by the swearing of a divine oath (Hebrews 7:20-21).
(8) They were inaugurated by being anointed with natural oil; Christ was anointed with the Holy Ghost (Acts 10:38).
(9) They were appointed to minister in the old covenant; Christ is the Mediator of the new (Hebrews 9:15) and better covenant (Hebrews 8:6).
(10) They sacrificed animals, but Christ offered Himself (Hebrews 9:12
(11) Their sacrifices could not remove sin and purge the conscience (Hebrews 9:12
(12) Their sacrifices had to be repeated until the time of reformation, but the one sacrifice of Christ has eternal atoning efficacy (Hebrews 9:10
(13) They offered upon the altar in the temple, which was sanctified in order that the sacrifices might be sanctified (Matthew 23:19). Christ, however, “... through the eternal Spirit offered Himself without spot to God” (Hebrews 9:14). Thus He was simultaneously the Priest, the altar, and the sacrifice (Hebrews 13:10).
(14) They were priests after the order of Aaron, but Christ after the order of Melchizedek (Hebrews 6:20). This does not suggest that the Aaronic priests and their sacrifices were not types of Christ, for this we have proven above. A matter can be viewed from different perspectives, one thing harmonizing with one perspective, another thing with another perspective. This priestly order, however, is indicative of Christ’s superiority.
Little is recorded for us about Melchizedek in the Old Testament. The history is recorded in Genesis 14:1-24. In Psalms 110:1-7 he is declared to be a type of Christ. Paul, however, deals much more extensively with him in Hebrews 7:1-28. In these matters we must not seek to be wiser than what has been recorded. It should suffice us to know in what manner he is a type of the Lord Jesus, and how type and antitype agree with each other.
It can be said of him that he was not the Son of God Himself who in foreshadowing His incarnation was to have appeared to Abraham.
(1) For Moses describes him as a man in the true sense of the word, having the proper name of Melchizedek, whose residence and domain was a well-known city in Canaan, named Salem. This city was later comprehended in Jerusalem, together with the mountain in its vicinity, where Abraham intending to sacrifice his son, said, Jehovahjireh, that is, the Lord will provide. For this reason these two words -- the word uttered by Abraham, Jireh, and the name of this city Salem -- are brought together and coalesce in the name of the city of Jerusalem. That which first was called Salem later was called Jerusalem (Joshua 10:1). Moses describes him as being king of Salem, and a priest of the most high God, who gave bread and wine to Abraham and his people for refreshment when he returned from his glorious victory. He blessed Abraham, and Abraham acknowledged him as priest, giving him the tenth of the spoils. All of this is recounted as true historical fact so that not the least appearance is created that this must be understood in a figurative sense. Rather, it is clearly indicated that this history must be understood as a literal event -- as is true for other histories.
(2) It could not have been said of Melchizedek that he was like unto the Son of God if he had been the Son of God himself. Christ’s description as a priest after the order of Melchizedek would not have been so extensive if He Himself had been Melchizedek. To be like someone is not the same as being that person, and He who is according to another’s order is someone else.
(3) The offering up of animals and the possession of an earthly territory, all of which was true for Melchizedek, cannot be applicable to the Son of God.
Objection #1: Melchizedek is said to be without father, without mother, without genealogy, having neither beginning of days nor end of life. This can be said of the Son of God only.
Answer: This ought not to be understood in the absolute sense of the word, but only with reference to human knowledge; or else one may possibly not have known his genealogy. At least we do not know this, as it has not been made known in Scripture who his father and mother were, when he was born, and when he died. This is also applicable to his priestly office. The Aaronic priests were priests by succession; that is, the son would take the place of the father, and was required to give evidence of his genealogy. Melchizedek, however, was a priest without succession. Prior to him there was no one in his order whose place he had taken, nor was there anyone who succeeded him in this order. Not only is the suggestion that He would have been created in an extraordinary manner and as Enoch taken into heaven without seeing death not recorded in Scripture, but it is also contrary to it (Acts 17:26). Even then he would also have had a beginning of days.
Objection #2: He is said to be a priest for ever.
Answer: “For ever” often means “always,” “as long as possible,” whether “to the end of the world” or for “the duration of one’s life” (Deuteronomy 15:17), or till the moment when the antitype comes. “For ever” here means that he -- without anyone succeeding him and thus coming between him and the antitype -- remained priest of his order until the antitype came. It also means that in his order he, in Christ, for ever remains the antitype.
Objection #3: It is said of Melchizedek that “he liveth” (Hebrews 7:8). This cannot be applicable to a man.
Answer: If he were still alive long after the antitype came, he could not be a type, for a type ceases to exist upon the arrival of the antitype. His being alive is therefore no different from what is said to be the case with Abraham, Isaac, and Jacob (Matthew 22:32). He is said to live, however, since no mention is made of his death. He also continues to live in respect to his order -- in his antitype Christ. Melchizedek is thus not the Son of God Himself.
Melchizedek was therefore truly a man. Who he was, however, is unknown. It could not have been Shem, for 1) Scripture records the birth, age, and death of Shem; 2) no reasons can be advanced that Moses would have changed his known name; and 3) it is also not credible that Shem lived in Canaan, since Abraham sojourned there. It would then not have been the land in which he was a stranger, since it would have belonged to his ancestors. From the foregoing and from Hebrews 7:1-28 it is evident that Melchizedek was a man of whom we do not know who he was, but that God had called and honored him in an extraordinary manner to be king and priest of Salem. He was most excellent in glory, greatly revered and esteemed, and thus typified in a most excellent manner the eternal duration of the kingly and priestly office of Christ, united in one person. In Hebrews 7:1-28 Paul establishes the resemblance between the two:
(1) They resemble each other in name, for Melchizedek means “king of righteousness,” and Christ is likewise “THE LORD OUR RIGHTEOUSNESS” (Jeremiah 23:6). “The sceptre of Thy kingdom is a right sceptre. Thou lovest righteousness, and hatest wickedness” (Psalms 45:6-7).
(2) His kingdom was Salem, which in our language means “peace.” Christ is likewise “the Prince of Peace” (Isaiah 9:5), and “our peace” (Ephesians 2:14).
(3) Melchizedek is said to be “without father, without mother, without descent, having neither beginning of days, nor end of life” (Hebrews 7:3). Christ likewise was without father according to His human nature, without mother according to His divine nature, without descent, and without beginning or end.
(4) Melchizedek was a priest for ever. Likewise Christ “because he continueth ever, hath an unchangeable priesthood” (Hebrews 7:24).
(5) Melchizedek was both king and priest, which is also true for Christ (Psalms 110:2
(6) Melchizedek was more excellent than Abraham, Aaron, and all successive priests, for they gave tithes to Melchizedek. Likewise Christ is more excellent than all, being above His fellows (Psalms 45:7). Although one or another of these matters may be applicable to others, there is no one to whom all of these things are simultaneously applicable. None of them belonged to such an extraordinary priestly order, and none were types of Christ in that sense. The resemblance did not consist in the giving of bread and wine, as if he had performed a sacrifice, for he did not sacrifice bread and wine to God, but gave these to Abraham and his people for refreshment. Also in this respect he does not resemble Christ, for Christ did not offer bread and wine but His own body. In using bread and wine at the institution of the Lord’s Supper with His disciples, Christ did not offer a bloodless sacrifice, but instituted it as a symbol of His suffering and death, and as seals of the forgiveness of sins on the basis of His death.
Neither before nor after Christ has there been anyone who was a priest after the order of Melchizedek. This is true for Christ alone, who has no successor in His priestly office since He continues eternally. Thus there are no longer any priests upon earth, neither after the order of Melchizedek nor after the order of Aaron (who had to be out of the tribe of Levi which ceased to function in Christ). If anyone were to be a priest today, he would have to be a priest of Baal, as each idolatrous nation still has its Baal priest. All of this has been stated concerning the office of Priest in general. The office of High Priest considered in particular, consists of two elements: sacrifice and prayer. Concerning sacrificing we read, “Christ ... hath given himself for us an offering and a sacrifice to God” (Ephesians 5:2), “to put away sin by the sacrifice of Himself” (Hebrews 9:26), “... through the offering of the body of Jesus Christ once for all. For by one offering He hath perfected for ever them that are sanctified” (Hebrews 10:10
Intercessory prayer is the second element of His priestly office, of which we read: “... who also maketh intercession for us” (Romans 8:34); “... He ever liveth to make intercession for them” (Hebrews 7:25); “... to appear in the presence of God for us” (Hebrews 9:24); “... we have an advocate with the Father” (1 John 2:1). Concerning His intercession we must consider its necessity, nature, and efficacy.
We will first of all consider its necessity. Intercession is a task which belongs to Christ’s high-priestly office: “We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens” (Hebrews 8:1). As High Priest He is in heaven, as High Priest He sits at the right hand of God. The task in which He engages Himself as High Priest is to appear before His Father on behalf of His elect, interceding for them. It is thus a task of Christ’s highpriestly office to intercede. The matters for which He interceded there are:
(1) All that which His elect are in need of in this life in order to enable them to walk in the way to heaven, namely, the Holy Spirit who illumines, comforts, and sanctifies them. This we observe in John 14:16-17 “And I will pray the Father, and He shall give you another Comforter, that He may abide with you for ever, even the Spirit of truth.”
(2) He intercedes for them so that they may perfectly possess salvation after this life. “Father, I will that they also, whom Thou hast given Me, be with Me where I am” (John 17:24). This is also confirmed in Hebrews 7:25 : “Wherefore He is able also to save them to the uttermost that come unto God by Him, seeing He ever liveth to make intercession for them.” For men to be saved, it was not sufficient that by His suffering, death, and holiness He merited salvation, but it is also necessary that by means of His intercession He would apply salvation and make them actual partakers of it. This was typified in the Old Testament by the high priest, who was not finished after offering the sacrifice, but had to enter the Holy of Holies with blood in order to sprinkle it upon the mercy seat and burn incense. The Lord Jesus, being the antitype, likewise had to enter in with His own blood (Leviticus 16:1-34; Hebrews 9:12). This prerequisite was of such necessity that without it He could not be a High Priest. “For if He were on earth, He should not be a priest” (Hebrews 8:4). Had He not been a priest, there would be no salvation for the elect, for they must come to God and be saved by way of a priest. For this reason sacrifice and prayer are joined together. “It is Christ that died ... who also maketh intercession for us” (Romans 8:34); “... we have an advocate with the Father, Jesus Christ the righteous, and He is the propitiation for our sins” (1 John 2:1-2). This necessity is also evident for the following reasons: First, it is fitting to God that it be continually acknowledged that He has been despised by man, that His righteousness neither permits man to approach to Him nor He to man, except by an atoning Surety who continually displays His atonement. He therefore “ever liveth to make intercession for them” (Hebrews 7:25).
Secondly, since God’s majesty had been despised, it could not be tolerated that He would come to man or even to the Surety, but rather that the Surety would come to Him, and that, so to speak, He would bring the ransom home and lay it down before His countenance.
Thirdly, in reference to man as well as to the gift of the Surety, God also wills that His free grace in the salvation of the sinner be displayed and ever be acknowledged. “Being justified freely by His grace through the redemption that is in Christ Jesus” (Romans 3:24). Therefore, although the sacrifice of Christ is perfect and is of an eternally atoning efficacy, it must nevertheless be applied by way of intercession. “seeing then that we have a great High Priest ... Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need” (Hebrews 4:14
Fourthly, it was also necessary in reference to the Lord Jesus Himself. He was Surety and could not be released from His Suretyship as long as His elect had not in actuality been made partakers of salvation. In order to prepare a place for the elect, however, and to lead them unto salvation, intercession necessarily had to occur (cf. John 17:24; Hebrews 7:25). Thus, the Lord Jesus must continue with His intercession until all His elect will have been gathered into heaven.
Fifthly, the Lord also wills that the Lord Jesus be acknowledged as still being engaged to their advantage, so that they would come to the throne by Him, and in coming would there find Him to be an Advocate who brings their prayers before the Father (Revelation 8:3-4). “That all men should honour the Son, even as they honour the Father” (John 5:23). This continual appearance before the throne on behalf of the elect is also necessary:
(1) In order that there be no remembrance of sin. In the Old Testament there was always a repeated remembrance of sins, because they had not actually been atoned for and because the blood of animals could not purge the conscience. The high priest time and again would return from the Holy of Holies, and every year would once again return (Hebrews 10:17. In order that there be no remembrance, however, the high priest would always have to be before the throne and forever sit down “... on the right hand of God” (Hebrews 10:17), “and thus God would no more remember their sins and iniquities” (Hebrews 10:17), since the high priest would remain in the sanctuary and before the throne.
(2) Also in order that the wrath of God would not be aroused by daily sin, it is necessary that the Surety continually display the atonement before the throne. Paul pointed to this in Romans 5:10, “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.” And why are we saved by His life? “... seeing He ever liveth to make intercession for them” (Hebrews 7:25). The second thing that must be considered in reference to intercession is the manner in which He prays.
First, even as Christ executed the first element of His high-priestly office as Surety, that is, the sacrifice of His body, He likewise administers the second element of His office, that is, intercession, as Surety. He does not merely stand before the throne as a friend who speaks well on behalf of His people but stands there as Surety, who has taken upon Himself to fully execute the salvation of His own. This is evident from Hebrews 7:22-25. In verse 22 the apostle expressly calls Him “surety.” He also speaks of Him as such in the subsequent verses, that “He continueth ever, hath an unchangeable priesthood” (Hebrews 7:25), and “ever liveth to make intercession for them” (Hebrews 7:25). Furthermore, since He executed the first aspect of His priestly office as God and man, the efficacy of His sacrifice being derived from His divine nature -- from the divine Person -- Christ must likewise be viewed as God and man in the second element of His priestly ministry. That the efficacy of His intercession is also derived from His Person, that is, from His divine nature, is demonstrated by the apostle in Hebrews 4:14, “seeing then that we have a great High Priest, that is passed into the heavens, Jesus the Son of God.” He is great, for He, being the Son of God, is equal to the Father. That is the critical point, and it is that which yields comfort and boldness. Therefore the apostle adds, “Let us hold fast our profession,” and in verse 16, “Let us therefore come boldly unto the throne of grace.”
Secondly, one must not think that Christ falls upon His knees there and prays with strong crying and tears (Hebrews 5:7); no, that was His engagement in His humiliation. His intercession, however, consists in His appearance in the sanctuary before the countenance of His Father with His blood, “that speaketh better things than that of Abel” (Hebrews 12:24). It consists in the demonstration of the efficacy of His suffering and death.
Thirdly, it consists in His efficacious will whereby, on the basis of the covenant, He demands the fulfillment of all the promises for His elect both in this life (John 17:24-26) and in the life to come. “Father, I will that they also, whom Thou hast given Me, be with Me where I am” (John 17:24). The Father gives Him license to make such demands by saying, “Ask of me, and I shall give Thee the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession” (Psalms 2:8). The Father has promised Him this. “When Thou shalt make His soul an offering for sin, He shall see His seed, He shall prolong His days, and the pleasure of the Lord shall prosper in His hand” (Isaiah 53:10). This the Son demands.
Fourthly, His intercession consists in advocating and pleading the cause of His elect against all accusations made against them. The apostle John therefore calls Him an Advocate (1 John 2:1). This is confirmed by the apostle, who says, “Who shall lay any thing to the charge of God’s elect? It is Christ ... who also maketh intercession for us” (Romans 8:33-34). Since He is able to demonstrate that He has fully paid for each and every sin, and has fulfilled the law on their behalf by placing Himself under and being obedient to the law, He concludes that there is no condemnation for His elect, but that they have a right to eternal felicity.
Fifthly, it consists in presenting the prayers of His children which, through the Spirit of grace and supplication, have been offered in His Name. Since they have been offered in His Name, His merits must have such efficacy that their prayers are heard. This is confirmed in Revelation 8:3-4 : “... that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand.” The third matter that must be considered in reference to intercession is its efficacy. Such is evident for three reasons.
First, there is the righteousness of the cause. Here, neither favoritism comes into play, nor is there a looking the other way, nor does Christ merely make a request. Rather, the matter which Christ pleads as Advocate is entirely just and is confirmed by superlative documentation. He appears on behalf of His elect with His paid ransom, which is so perfect that not one penny is lacking. “... He had by Himself purged our sins” (Hebrews 1:3), “by His own blood He entered in once into the holy place, having obtained eternal redemption for us” (Hebrews 9:12). He has so completely fulfilled the law on behalf of the elect that they are “the righteousness of God in Him” (2 Corinthians 5:21). The righteousness of the law is fulfilled in us (Romans 8:4). This he demonstrates to His Father, and therefore this can only be followed by actual justification, and the bestowal of the right to possess eternal felicity.
Secondly, the efficacy of His intercession is also evident from the relationship between God and the elect, which is as between a father and his children. The Lord Jesus prays for those whom the Father has loved with an everlasting love, accepted as His children, designated to be the objects of His grace and benevolence, and towards whom His heart is tenderly inclined. The Father is therefore desirous that someone would speak to Him on their behalf. How can this Advocate then possibly be rejected?
Thirdly, this efficacy is also evident from the Person Himself who is the Advocate. He is the great High Priest (cf. Hebrews 4:14
Secondly, this is an insult to Christ, as if He were neither fully adequate, nor sufficiently compassionate, nor sufficiently familiar with His elect: His bride, the members of His own body. This would imply that there must be other intercessors through which one could come to God or to Christ, but such are never found in Scripture. There is neither a command for nor an example of this in Scripture.
Thirdly, this is directly contrary to Scripture, which teaches us that Christ alone is Intercessor, and that there can be none other:
(1) The fact that Christ alone is Intercessor is confirmed by 1 Timothy 2:5, “For there is one God, and one Mediator between God and men, the man Christ Jesus.” In the original text we read heis, that is, one or only. It is mentioned in conjunction with the Godhead, and since there is only one God, there is likewise only one Mediator. This is also confirmed by 1 John 2:1, “We have an Advocate with the Father, Jesus Christ the righteous.” Scripture states that there is but one, and therefore whoever wishes to be scriptural may not fabricate additional intercessors.
(2) The Bible also teaches that there can be no other intercessors except the High Priest Jesus, since no one is qualified to be an intercessor except He who can intercede on the basis of atonement. “By His own blood He entered in once into the holy place, having obtained eternal redemption for us” (Hebrews 9:12). Add to this those texts in which atonement and intercession are joined together: “It is Christ that died ... who also maketh intercession for us” (Romans 8:34); “For there is ... one Mediator ... who gave himself a ransom for all” (1 Timothy 2:5-6); “We have an Advocate with the Father ... and He is the propitiation for our sins” (1 John 2:1-2). Deceased saints cannot be intercessors, for they are not mediators of reconciliation. They are also not able to go to God on the basis of a ransom paid by them on behalf of others, nor can they demand and request on the basis of such a ransom. The two aspects of the priestly office cannot be separated. It is thus a futile deception to make a distinction between a Mediator of reconciliation and a Mediator of intercession. For if the first is not a fact, the second can also not occur.
Fourthly, deceased saints do not have any special knowledge of the needs, desires, and sincerity of those who seek them out as intercessors. It is contrary to the nature of man to be able to perceive with one glance and to be aware in one moment of what transpires upon the entire earth -- to know the needs of every human being. How can intercession take place without this being true? Yes, even if the saints were aware of everyone’s needs -- which is not the case -- this is no reason why they should be intercessors, intercession having a different foundation.
Objection: Believers upon earth pray for each other. Why do saints in heaven not pray for those who are upon earth?
Answer: Using the same argument one could conclude that the godly upon earth pray for the saints in heaven, for if there is mutual communion, there is also mutual activity. Besides one may not establish a relationship between the activity of man upon earth and of the saints in heaven. They each exist in an entirely different state. Intercession upon earth is commanded, but not a single word is written about the other. Those on earth may be aware of each other’s needs. Those in heaven are not aware of those on earth. Those who are on earth intercede for each other as equals, not on the basis of their own worthiness or merits, but in the name of Christ. To maintain the intercession of saints in heaven one must attribute to them majesty, worthiness, merit, and the ability to hear prayer. It thus is very evident that the intercession of saints is nothing but a fabrication, and it is idolatry to expect such intercession from them and to place your trust in this. The priestly office of Christ obligates us to be exercised in a twofold manner. First of all we must make use of Him as Priest, and secondly, as partakers of His anointing and consistent with our name “Christian,” be spiritual priests in a manner becoming to us. The Believer’s Use of Christ as High Priest
One must first of all make use of Christ as High Priest in reference to both His sacrifice and His intercession. In order to do so, one must first know his sins and feel them to be a heavy burden; one must abhor himself due to his polluted and abominable condition; one must have a lively impression of and acknowledge the hatred and wrath of God against the sinner, which can only be removed by perfectly bearing the punishment due upon sin: the curse in this life and eternal condemnation. It must be acknowledged that the sinner neither knows how nor is able to deliver himself. Meditate upon these matters until you sink away entirely in your misery, perceiving yourself as completely destitute and desperate. Present yourself as such to the Lord, declaring and confessing that you are in such a condition.
Everyone who had sinned in the Old Testament came to the Lord in this manner when bringing a sacrifice (Leviticus 4:1-35). The sinner who was desirous for reconciliation had to go to the priest with a sacrifice, and before the countenance of God had to lay his hand upon the head of the animal to be sacrificed in his place. In this manner he indicated that he cast his sin upon the sacrifice, and thus, by faith, upon the typified Messiah yet to come. Likewise, everyone who is exercised with his sin as described above, must come to Christ, acknowledging Him to be the perfect ransom, the only sin-offering, and perfect High Priest who sacrificed Himself for sin. He must acknowledge Him to be the compassionate and merciful High Priest who calls all apprehensive and timid [Note: The Dutch word use is “verlegen.” This word is pregnant with meaning here, as it expresses the emotion of the sinner who, overwhelmed with the sense of his sinfulness, dares not believe he is welcome with Christ.] sinners to come to Him, annexing to this the promise that He will in no wise cast them out, but will reconcile them with God and grant them rest, peace, and salvation. In coming to Him, while acknowledging all this, one must lay his sin upon the Lamb of God which taketh away the sins of the world (John 1:29). As the sinner in the Old Testament would stay near the sacrifice to witness the sacrifice of that animal on his behalf, such a sinner must likewise focus upon Christ and behold Him in His suffering and death, considering His sacrifice to have been offered on his behalf. As the sinner in the Old Testament on the basis of the sacrifice obtained ceremonial reconciliation, and true reconciliation if he believed in the Messiah, one must likewise apply Christ to himself as his atoning sacrifice for reconciliation and peace.
Secondly, since the Lord Jesus is High Priest, one must (as was done by way of the priest in the Old Testament), go to God by Him. “Wherefore He is able also to save them to the uttermost that come unto God by Him” (Hebrews 7:25). One must not end in the Lord Jesus as Mediator, but through Him must go to the Father.
Question: How does one go to God through Christ?
Answer: (1) By receiving this offered ransom as his own sufficient and perfect satisfaction, as well as His perfect fulfillment of the law as his own righteousness.
(2) By presenting this to the Father, asking Him, ’By the resurrection of Jesus Christ’ (1 Peter 3:21) have not all my sins been paid for by His suffering and death? Has not Thy justice been satisfied? Am not I reconciled with Thee? Am not I at peace with Thee?
(3) On the basis of that sacrifice one receives all the promises which in Christ are yea and amen, as being made to himself, so that God is therefore our Father and we His children, by faith thus calling God, “Abba Father!”
(4) Thus one proceeds, requesting in the name of Christ all that which the soul desires: illumination, comfort, sanctification, and preservation -- as well as that which one desires for the body such as deliverance from crosses, health, and prosperity. We do so, believing that God, our merciful Father, hears us and will give us as much as is commensurate with our need. Here we rest and are satisfied, thanking God for everything, as all this does and will proceed from our Father in love and to our advantage.
Thirdly, the intercession of Christ renders much support in prayer. If one considers and believes that every prayer, every sigh, and the lifting up of the soul heavenward for God’s Spirit and grace is a fruit of His intercession, whereby each believer receives the Holy Spirit (John 14:16); that He brings every motion of the soul and the expression of one’s desires before the throne, presents it to His Father, and that all this transpires in His Name, in reference to His merits and by His Spirit; that on the basis of His merits these prayers can rightfully be heard, and furthermore that He makes their desires His own, adding His incense to them, thus making their prayer pleasing to Him; if all this is considered and believed, this will greatly stimulate prayer. It will cause us to pray attentively, fervently, and boldly. It yields confidence that our prayer, however feeble, is pleasing, is received, and will be heard. Yes, when we are not able to pray, be it due to a negative spiritual frame, or in the hour of death, and contemplate and believe that the Lord Jesus prays for us even then and remains active as the faithful Intercessor who will not neglect our affairs, but will bring them to a certain conclusion, not resting until He has brought us to Himself -- this yields much strength, causing us to surrender ourselves in quiet confidence into His hands. Due to His intercession we will be able to say calmly and confidently, “The Lord will perfect that which concerneth me” (Psalms 138:8).
Fourthly, great comfort may be extracted from this for all bodily as well as spiritual miseries. Do your sins weigh you down and do you go bowed down because of them? “He is the propitiation for our sins” (1 John 2:2). Is the soul ashamed because of its nakedness? He is “THE LORD OUR RIGHTEOUSNESS” (Jeremiah 23:6). He will clothe them with the garments of salvation, and will cover them with the robe of righteousness (Isaiah 61:10). Is the soul troubled by the wrath of God? He delivers him “from the wrath to come” (1 Thessalonians 1:10). Do you fear eternal condemnation? “There is ... no condemnation to them which are in Christ Jesus” (Romans 8:1). Does the soul long for communion with God? He will bring him to God (1 Peter 3:18). Is the soul experiencing desertion, sorrow, and grieving as a lonely sparrow? Is it discouraged and at wit’s end? Do bodily troubles afflict such a soul -- being numerous, heavy, and of long duration? In all these things great comfort is to be obtained from this High Priest. He is a Priest in name and in deed. He is the great High Priest, who is moreover a faithful and a merciful High Priest. Consider this attentively in these two texts: “Wherefore in all things it behoved Him to be made like unto His brethren, that He might be a merciful and faithful High Priest in things pertaining to God, to make reconciliation for the sins of the people. For in that He Himself hath suffered being tempted, He is able to succour them that are tempted” (Hebrews 2:17-18); “For we have not an High Priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin” (Hebrews 4:15).
If one believes Christ to be such as He is, why would we not take refuge with Him, and in taking refuge, not believe that He can be touched with our infirmities, will receive us, and will grant us the desire of our hearts?
Many who are weak in faith are of the opinion that the Lord Jesus is not as easily moved as when He sojourned upon earth. They reason that if they could but interact with Him as the disciples and the women did, enter a home in which He was present, converse with Him as familiarly as Mary and Martha did, or be in His company, then they would touch the hem of His garment, would wet His feet with tears, make their needs known to Him and beseech Him to have mercy upon them, to take away their sins, to give them another heart, and to cause them to feel His love. Then they would have hope that He would have compassion upon them and help them. But now He is so far away, so high in the heavens, and in such great glory, that they cannot address Him as it were in immediate proximity, nor will He allow Himself to be moved by the prayer of such insignificant persons as they are. Know, however, that such thoughts are earthly, proceeding from ignorance and a feeble faith. I assure you out of the Word of God that the Lord Jesus is as compassionate now as He was then, taking note of the misery and desires of man as carefully now as He did then. Therefore, also now one may speak to Him as freely and familiarly as then. It grieves me that one impugns the compassion of the Lord Jesus. Oh, that one would know Him as He is! How many a weak believer would then have bold access, pour out his heart with tears and supplications, and have confidence that He would help!
Take note therefore that the Lord Jesus, now being in heaven, is not only compassionate as God -- that is, in a manner which is natural to His divinity, proceeding from eternal and infinite love, by which He observes and takes to heart the grievous and sinful miseries of His children and is willing and ready to help them -- but He is also compassionate as man. In order to be able to be compassionate, He had to assume the human nature, which is evident from Hebrews 2:14-17 ff. For this reason He was tempted with many tribulations and was subject to anxiety and suffering, in order that He would know by experience how grievous suffering is and understand the frame of mind of the one who is in misery. He would thus be all the more able to have compassion on them (Hebrews 4:15). Now consider both natures together, and view Him as God and man, as Mediator and as high priest. This high-priestly office requires compassion of the most sensitive sort. “For every high priest taken from among men is ordained for men in things pertaining to God ... who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity” (Hebrews 5:1-2). Since Christ is High Priest, He has the special quality which belongs to this office: compassion. How compassionate He was when He was upon earth! Repeatedly we read, “And Jesus was moved with compassion.” Not only does the Lord Jesus have this same compassionate nature in heaven (for if a perfect nature can be compassionate, this is likewise true for a glorified nature), but since there is perfection in a larger measure, the quality of compassion must be even more excellent since it flows forth out of love. The Lord Jesus being also High Priest in heaven, now ministers in this office with superlative excellence. Consequently, He possesses the quality of the High Priest, that is, compassion of the highest excellence.
Take note also of how intimately the Lord Jesus is united to His elect. They have been given to Him by the Father, in order that, as His children, He would deliver, preserve, and lead them to felicity. Would He then not exercise tender care over them, and be compassionate towards them when they are in distress? They are His bride, children, and members. He has their very own nature -- ”for which cause He is not ashamed to call them brethren” (Hebrews 2:11). When they are in misery and sorrow, they weep and long for Him, and cry out to Him for help and comfort. How can it be any different but that the Lord Jesus is greatly moved to compassion, especially since He is experientially acquainted with the feeling of their suffering?
Perhaps you say, “I grieve over sin. This is a grief which the Lord Jesus has never experienced, and thus sin cannot move Him to compassion, but will rather provoke Him to anger.”
I respond to this that it is true that Jesus was holy, and neither knew sin nor committed it. He tasted, however, all the bitter fruits of sin in such a manner as if He Himself had committed them. He experienced the hiding of God’s countenance, the wrath of God, sorrow unto death, curse and condemnation. He suffered all of this in a measure which exceeds our comprehension. He knows the soul’s disposition toward the commission of sin, and thus is able to and does have compassion by virtue of experience. It is true that sin itself is hateful, but He already has fully atoned for it, so that instead of wrath, only compassion remains. Consider all this together, believing that the Lord Jesus has such compassion for you, and seek to have a lively impression of Him as such. Would not this strengthen you in all your distress? Lament about your sorrow to Him in a filial manner, and comfort yourself in His compassion, knowing that He has been afflicted in all your affliction (Isaiah 63:9). You may say, “Why then does He not help, considering He is able?” My answer is, “It is not the time, and this is to your benefit. He is preparing you to be the recipient of additional grace, because it will be to the honor of God. Even if you have not been delivered as yet, the compassion of a Friend -- of such a beloved Lord, High Priest, and Friend -- nevertheless comforts. Therefore, await your deliverance with anticipation and in quietness.” The Christian’s Obligation to be a Spiritual Priest
Having considered how one ought to make use of Christ as Priest, it is necessary in the second place that we be exhorted to be spiritual priests, in harmony with our name Christian. God has given the name priest to believers. “But ye shall be named the priests of the Lord” (Isaiah 61:6); “And hast made us unto our God ... priests” (Revelation 5:10). They are priests, but not to sacrifice for their sins or the sins of others, for such is attributed to the Lord Jesus alone. “By one offering He hath perfected for ever them that are sanctified” (Hebrews 10:14). Rather, they are “an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ” (1 Peter 2:5). Their work as priest is first of all to approach unto God, to enter the Holy Place, and to be continually engaged there in the service of God. “Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, let us draw near with a true heart” (Hebrews 10:19
Secondly, the priests had no inheritance in Canaan, but God was their portion. They must likewise also turn away from all that is of the earth, leaving this for the men of this world, and look not at the things which are seen (2 Corinthians 4:18), but rather delight themselves in the Lord who is their portion (Lamentations 3:24).
Thirdly, they must be engaged in sacrifice:
(1) They must mortify the old man. “Mortify therefore your members which are upon the earth” (Colossians 3:5); “And they that are Christ’s have crucified the flesh with the affections and lusts” (Galatians 5:24).
(2) Their prayers must be sacrificed upon the golden altar which is before the throne (Revelation 8:3). They must do so for themselves: “In every thing by prayer and supplication with thanksgiving let your requests be made known unto God” (Php 4:6); as well as for others: “Pray one for another” (James 5:16).
(3) They must sacrifice their goods to the Lord by being generous to the poor, “for with such sacrifices God is well pleased” (Hebrews 13:16).
(4) We must sacrifice ourselves to God with heart, tongue, and deeds, confessing, “Lord, here am I. I surrender myself entirely to Thy service. I am Thine, and whatever I am, I shall be for Thee. I offer myself to Thee as a thankoffering.” The apostle exhorts us to do so in Romans 12:1, “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.”
(5) If therefore the Lord leads us in difficult ways, and brings us in a situation where we must lose our life for the truth’s sake, may we then not love our life and deem it precious, but offer it willingly to the Lord as a sacrifice. Paul said, “For I am now ready to be offered, and the time of my departure is at hand” (2 Timothy 4:6). There is no more glorious death imaginable than to die as a martyr for Christ. Oh, how blessed is he who may thus use Christ as Priest, and who himself may be a spiritual priest!