Christ's Heavenly Intercession and Atonement
Christ's Heavenly Intercession and Atonement
Christ's heavenly intercession is closely tied to his atoning work on the cross. According to Reformed theology, Christ's priestly office consists of two main parts: offering himself as a sacrifice and making continual intercession for believers [2]. This intercession is not a separate act of atonement but is grounded in the atonement he accomplished on the cross.
The biblical basis for Christ's intercession is found in passages such as Hebrews 9:12, 24, where Christ is described as appearing in the presence of God for believers. Easton's Bible Dictionary notes that Christ's advocacy with the Father rests on the basis of his all-perfect sacrifice [2]. The atonement itself is described in various biblical passages, including Leviticus 16:33, which outlines the Day of Atonement ritual, and Romans 5:8-11, which explains the significance of Christ's death [1, 3].
The nature of Christ's intercession is a subject of theological debate. Charles Hodge, representing the Reformed (Old Princeton) tradition, argues that Christ's intercession involves more than just his continued agency in the salvation of his people, but the specifics of how it works are not fully explicable [6]. In contrast, some Lutheran theologians have been criticized for pressing the representations of Scripture too far, suggesting that Christ's intercession involves a literal pleading on behalf of believers.
The objects of Christ's intercession are generally understood to be believers, with some traditions making a distinction between a general intercession for all humanity and a special intercession for the elect [7]. Calvin notes that Christ's intercession is restricted to the period subsequent to his ascension, emphasizing the importance of invoking God in Christ's name [9].
The Catholic (Scholastic) tradition, as represented by Aquinas, views Christ's passion as having brought about salvation by way of atonement, emphasizing the love and obedience Christ demonstrated in his suffering [5]. This perspective highlights the sacrificial nature of Christ's atonement, which is also a central theme in Reformed theology.
The connection between Christ's atonement and intercession is rooted in the biblical concept of atonement as reconciliation. Easton's Bible Dictionary defines atonement as "at-one-ment," or the state of being reconciled to God [4]. Christ's sacrifice on the cross achieved this reconciliation, and his ongoing intercession ensures its application to believers.
The historical development of the doctrine of Christ's heavenly intercession and atonement is complex, with roots in both Old Testament rituals like the Day of Atonement and New Testament teachings on Christ's priestly office. The early church fathers, such as Origen, also contributed to the understanding of Christ's role as Paraclete and propitiation [8].
Sources
- Leviticus “Then he shall make atonement for the Holy Sanctuary; and he shall make atonement for the Tent of Meeting and for the altar; and he shall make atonement for the priests and for all the people of the assembly. -- Leviticus 16:33”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Intercession of Christ — Christ's priestly office consists of these two parts, (1) the offering up of himself as a sacrifice, and (2) making continual intercession for us. When on earth he made intercession for his people (Luke 23:34; John 17:20; Heb. 5:7); but now he exercises this function of his priesthood in heaven, where he is said to appear in the presence of God for us (Heb. 9:12, 24). His advocacy with the Father for his people rests on the basis of his own all-perfect sacrifice. Thus he pleads for and obtains the fulfilment of all the promises of the everlas”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Atonement, The — Explained -- Ro 5:8-11; 2Co 5:18,19; Ga 1:4; 1Jo 2:2; 4:10. Foreordained -- Ro 3:25; 1Pe 1:11,20; Re 13:8. Foretold -- Isa 53:4-6,8-12; Da 9:24-27; Zec 13:1,7; Joh 11:50,51. Effected by Christ alone -- Joh 1:29,36; Ac 4:10,12; 1Th 1:10; 1Ti 2:5,6; Heb 2:9; 1Pe 2:24. Was voluntary -- Ps 40:6-8; Heb 10:5-9; Joh 10:11,15,17,18. Exhibits the Grace and mercy of God. -- Ro 8:32; Eph 2:4,5,7; 1Ti 2:4; Heb 2:9. Love of God. -- Ro 5:8; 1Jo 4:9,10. Love of Christ. -- Joh 15:13; Ga 2:20; Eph 5:2,25; Re 1:5. Reconciles the justice and mercy of God -- Isa 45:21; ”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Atonement — This word does not occur in the Authorized Version of the New Testament except in Rom. 5:11, where in the Revised Version the word "reconciliation" is used. In the Old Testament it is of frequent occurrence. The meaning of the word is simply at-one-ment, i.e., the state of being at one or being reconciled, so that atonement is reconciliation. Thus it is used to denote the effect which flows from the death of Christ. But the word is also used to denote that by which this reconciliation is brought about, viz., the death of Christ itself; and when so used it”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of the Efficiency of Christ's Passion, Art. 2: Article: Whether Christ's Passion brought about our salvation by way of atonement? I answer that, He properly atones for an offense who offers something which the offended one loves equally, or even more than he detested the offense. But by suffering out of love and obedience, Christ gave more to God than was required to compensate for the offense of the whole human race. First of all, because of the exceeding charity from which He suffered; secondly, on account of the dignity of His life which ”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 117: § 2. Its Nature. As to the nature of Christ’s intercession, little can be said. There is error in pressing the representations of Scripture too far; and there is error in explaining them away. This latter error is chargeable on many of the later theologians, who teach that the Scriptures intend, by the intercession of Christ, nothing more than his continued intervention or agency in the salvation of his people. Many of the Lutheran theologians, on the other extreme, err in insisting that this intercession of our Lord in our behalf in hea”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 118: 594 § 3. Its Objects. As to the objects of Christ’s intercession, the Lutherans make a distinction between his intercession as general and special. He intercedes generally for all men, and specially for the elect. The former is assumed on the authority of Luke xxiii. 34 , where Christ is represented as praying for his murderers, saying, “Father forgive them; for they know not what they do.” It is said to be due to the intercession of Christ that the wicked are not immediately cut off; that they have the Gospel preached to them, and every”
- Schaff ANF/NPNF (Patristic) “ANF Vol 9: Gospel of Peter, Diatessaron, Origen's Commentaries — 38. CHRIST AS PARACLETE, AS PROPITIATION, AND AS THE POWER OF GOD.: But none of the names we have mentioned expresses His representation of us with the Father, as He pleads for human nature, and makes atonement for it; the Paraclete, and the propitiation, and the atonement. He has the name Paraclete in the Epistle of John:(1) "If any man sin, we have a Paraclete with the Father, Jesus Christ the righteous." And He is said in the same epistle to be the atonement(2) for our sins. Similarly, in the Epistle to the Romans, He is calle”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 75: any respect is rejected by God. This shown by examples. Conclusion, or summary of this section. 17. Through whom God is to be invoked—viz. Jesus Christ. This founded on a consideration of the divine majesty, and the precept and promise of God himself. God therefore to be invoked only in the name of Christ. 18. From the first all believers were heard through him only: yet this specially restricted to the period subsequent to his ascension. The ground of this restriction. 19. The wrath of God lies on those who reject Christ as a Medi”