CHAPTER VII –Proofs for a Single Means
CHAPTER VII –Proofs for a Single Means Containing reasons to prove that the oblation and intercession of Christ is one entire means to accomplish the same proposed end, and both have the same personal object.
I. Scripture Joins Them Our first reason is taken from the perpetual union which the Scripture makes of both of these, almost always joining them together. It presents those things that are considered the distinct fruits and effects of each as most inseparable: "By his knowledge shall my righteous servant justify many, for he shall bear their iniquities," Isa. 53:11. The actual justification of sinners, which is the immediate fruit of his intercession, certainly follows his act of bearing their iniquities. And in the next verse they are put together by God in a way that surely none should put asunder: "He bore the sins of many" (behold his oblation!) "and made intercession for the transgressors."
He intercedes for those transgressors whose sin he bears. And there is one expression in 53:5 that makes it evident that the immediate effect of his passion is the complete application of all good things for which he intercedes: "With his stripes we are healed." Our total healing is the fruit and procurement of his stripes; the oblation is consummated by it. So also in Rom. 4:25: "He was delivered for our offenses, and raised again for our justification." He rose to justify those for whose offenses he died.
Therefore, if he died for all, all must be justified. Otherwise, the Lord failed in his aim and design, in both the death and the resurrection of his Son.
Though some have boldly affirmed this, for my part I abhor accepting so blasphemous a fancy.
Rather, let us embrace that doctrine of the apostle which grounds the assurance of our eternal glory, and our freedom from all accusations, upon the death of Christ. This is so because his intercession for us inseparably and necessarily follows his death. "Who," he asks, "shall lay anything to the charge of God's elect?" It seems that Christ died only for the elect. "It is
God that justifies. Who is the one who condemns? It is Christ that died."
Will no one be condemned for whom Christ died? What, then, becomes of this proposed general ransom? "Rather, it is him who is risen again, who is even at the right hand of God, who also makes intercession for us," Rom.
8:33, 34. Here is the equal extent of the one and the other; those who are concerned in the one are the same ones concerned in the other. That he died for all, and intercedes only for some, can scarcely be squared with this text.
This is especially true considering the foundation of all this, which is found in verse 32. "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?" The love of God moved him to give up Christ to death for us all. From this, the apostle infers a kind of impossibility in not giving us all good things in him. How can this be reconciled with the opinion of those who assert that he gave his
Son for millions to whom he will give neither grace nor glory? I cannot see it. But we rest in the assertion of the apostle: "When we were still without strength, in due time Christ died for the ungodly," so that, "being now justified by his blood, we shall be saved from wrath through him," Rom.
5:6, 9. This same inseparable bond between the oblation and the intercession of Christ, with their fruits and effects, is intimated in many other places.
II. They are both Acts of the Priestly Office To offer and to intercede, to sacrifice and to pray, are both acts of the same sacerdotal office. They are both required in anyone who is a priest. If he omits either of these, he cannot be a faithful priest for those he represents. If he either does not make an offering for them, or he does not intercede for the success of his oblation on their behalf, then he is lacking in the discharge of the office. But we find both of these united in Jesus Christ (as I said before): 1Jn. 2:1, 2, "If any man sins, we have an advocate with the Father, Jesus Christ the righteous: and he is the propitiation for our sins." If he is to be such a merciful high priest over the house of God, that the children are encouraged to go to God by him, then he must be an advocate both to intercede, and to offer a propitiatory sacrifice.
The apostle makes this exceedingly clear, and he evidently proves this in the Epistle to the Hebrews. There he describes the priesthood of Christ. The execution of that office consists of these two acts: offering up himself in and by the shedding of his blood, and interceding for us completely. Upon performing both, he exhorts us to draw near with confidence to the throne of grace, for he "came a high priest of good things to come, not by the blood of goats and calves, but by his own blood he entered into the holy
place, having obtained eternal redemption for us," Heb. 9:11, 12. His bloody oblation gave him entrance into the holy place not made with hands.
There he accomplished the remaining part of his office. The apostle compares his entrance into heaven for us with the entrance of the high priest into the holy place, with the blood of bulls and goats upon him, verses 12,
13. Doubtless, this was to pray for those in whose behalf he had made the offering, verse 7. He so presented himself before his Father that his former oblation might be efficacious. Hence he is said to have "an unchangeable priesthood," because he continues forever, Heb. 7:24. He is "able to completely save those who come to God by him," verse 25. Therefore, we have "boldness to enter into the holiest by the blood of Jesus," Heb. 10:1922.
So, then, it is evident that both of these are acts of the same priestly office in Christ:. If he performs either of them for anyone, then he must of necessity perform the other one for them also. For he will not exercise any act or duty of his priestly function in behalf for anyone for whom he is not a priest. And for whom he is a priest, he must perform both, because he is faithful in the discharge of his function in the behalf of the sinners for whom he undertakes that office. These two, then, oblation and intercession, must be of equal extent with regard to their objects. They can by no means be separated. And here, by the way, I must ask those who oppose us about the death of Christ, whether they will agree that he intercedes for all or not.
If not, then they make him only half a priest. If they will, then they must either defend their error that all will be saved, or they must own the blasphemy that Christ is not heard by his Father. Nor can Christ prevail in his intercession, which even the saints on earth are sure to do when they make their supplications according to the will of God, Rom. 8:27; 1Jn. 5:14.
Besides that, it is expressly said that the Father always hears him, John 11:42. That was true when he was still in the flesh, and had not finished the great work he was sent to do. How much more is that true now, having done the will and finished the work of God? He now sits at the right hand of the Majesty on high! He desires and he requests that the promises that were made to him upon undertaking this work be accomplished.
III. The Nature of Intercession requires it
The nature of the intercession of Christ will prove no less than what we assert. It requires an inseparable conjunction between itself and its oblation.
For as it is now perfected in heaven, it is not a humble dejection of himself, with cries, tears, and supplications. No! It cannot be conceived as a mere vocal entreaty. It is real. He presents himself, sprinkled with the blood of the covenant, before the throne of grace in our behalf. "For Christ," says the apostle, "has not entered into the holy places made with hands, but into heaven itself, now appearing in the presence of God for us," Heb. 9:24. His intercession there is an appearance for us in heaven in the presence of God.
It is a demonstration of his sacred body, in which he suffered for us. For in Hebrews (as we said before), the apostle compares his entrance into heaven for us to the entrance of the high priest into the holy place, with the blood of bulls and goats upon him, Heb. 9:12, 13. Our Savior is there with his own blood. He is presenting himself so that his former oblation might have its perpetual efficacy, until the many sons given to him are brought to glory.
His intercession consists in this: it is nothing more than a continuation of his oblation, as it were. He was a "Lamb slain from the foundation of the world," Rev. 13:8.
Now, before his actual oblation was completed, his intercession was simply an engagement for the work that would be accomplished in due time. And so, certainly what follows his oblation is nothing more than presenting what was fulfilled according to that engagement. That is, his intercession continues his oblation by laying claim to those things that were procured by his oblation, by a remembrance and declaration of it. How, then, is it possible for his oblation to have a larger compass and extent than his intercession? Can he be said to make an offering for those for whom he does not intercede, when his intercession is nothing more than presenting that offering in behalf of those for whom he suffered? His intercession bestows those good things that were purchased by his oblation.
IV. The Covenant Specifies it Again: if the oblation and death of Christ procured and obtained every good thing so that it would be bestowed, and if Christ's intercession actually bestowed every good thing, then both the oblation and the intercession have the same aim. They are both means leading to one and the same end. Now, for the proof of this supposition, we must remember what was said earlier
concerning the agreement between the Father and the Son. Upon voluntarily engaging himself in this great work of redemption, the Lord promised the Son as the end of his sufferings, the reward of his labors, and the fruit of his merit, everything that he afterward intercedes for. There must be a foundation for our Savior's intercession. It is an entreaty, whether virtual or formal, real or oral, that is made to obtain something. Must it not rest on some promise that was made to him? Is there any good bestowed that is not promised? Is it not apparent that the intercession of Christ rests on a promise such as the one in Ps. 2:8, "Ask of me, and I will give you the heathen for your inheritance," etc?
Now, why was this promise and engagement made to our savior? Was it not for undergoing what "the kings set themselves, and the rulers took counsel together, against him," Ps. 2:2? The apostles interpret this to refer to Herod,
Pontius Pilate, and the people of the Jews, who persecuted him to death, and did to him "whatever the hand and counsel of God had before determined to be done," Acts 4:27, 28. The intercession of Christ, then, is founded on promises made to him. And these promises are nothing but an engagement to actually bestow on those for whom he suffered, all the good things which his death and oblation merited and purchased. It can only be that he intercedes for all those for whom he died. His death procured all and every thing that his intercession bestows; and until they are bestowed, his oblation does not have its full fruits and effects. As for whether the death of Christ procures what is never granted, we will see later whether that contradicts Scriptures, and common sense.
V. Christ united them Further: what Christ has put together let no man put asunder. We may distinguish between them, but we may not separate them. Now, Christ united the oblation and intercession himself in John 17. For there and then he both offered and interceded. He offered himself as perfectly, with regard to his own will and intention (verse 4), as he did on the cross; and he interceded as perfectly as he now intercedes in heaven. Who, then, can divide these things, or put them asunder? Consider especially that the Scripture affirms that one without the other would be unprofitable. "If Christ is not risen, then your faith is futile; you are still in your sins!" 1Cor.
15:17. Complete remission and redemption could not be obtained without
our high priest entering into the most holy place to intercede for us, Heb.
9:12.
VI. Our Consolation Depends on it Lastly, separating and dividing the death and intercession of Christ, in respect to their objects, cuts off whatever consolation anyone might have from the assurance that Christ died for him. The doctrine of general ransom is not a comforting doctrine. It cuts all the nerves and sinews of that strong consolation which God so abundantly wants us to receive. I will say more about that later. For the present, I will only show how it severs our comfort in one particular aspect. The main foundation of all the confidence and assurance we have in this life, "joy unspeakable, and full of glory" 1Pet.
1:8, arises from this strict connection of the oblation and intercession of Jesus Christ. By the one he has procured all good things for us, and by the other he will actually bestow them. He never leaves our sins, but follows them into every court, until they are fully pardoned and clearly expiated,
Heb. 9:26. He will never leave us until he has completely saved those who come to God by him. His death without his resurrection would have profited nothing for us; all our faith in him would have been in vain, 1Cor.
15:17.
So if separated, it yields little consolation. But if connected, it is a sure foundation for a soul to build upon, Heb. 7:25: "What good will it do me to be persuaded that Christ died for my sins, if, notwithstanding that, my sins may appear against me for my condemnation, where and when Christ will not appear for my justification?" If you ask, along with the apostle, "Who is the one who condemns?" it may easily be answered. Rom. 8:34, "Why, God by his law may condemn me, notwithstanding that Christ died for me!"
Indeed, says the apostle, but "He is risen again, and sits at the right hand of God, making intercession for us." He does not rest in his death. He will certainly make intercession for those for whom he died, and this alone is what gives firm consolation. Our sins dare not appear, nor any of our accusers against us, where he appears for us. Quibbling objections against this text will be considered afterward. I hope I have sufficiently confirmed and proved what I proposed in the beginning of this chapter, about the identity of the object of the oblation and intercession of Jesus Christ.