Christ’s intercession has two components, and they belong together.

The first is his presence before God on our behalf. The ascended Christ stands before the Father not as a private person but as our representative.

In Hebrews 2:5-18 the writer implies not only that Jesus Christ is the true Adam, but three times stresses that he is our ‘brother,’ ‘made like his brothers in every respect,’ tempted like us but without sin. It’s as our elder brother that he prays for us at the Father’s right hand. He, unlike ordinary human priests, is not a priest-at-a-distance.^[1]

‘His presence, therefore, is a prevailing intercession with God on behalf of his people.’

Standing There Is Itself a Plea

His very presence there is an intercession:

‘Christ presents himself before God as our representative. His perfect manhood, his official character, and his finished work, plead for us before the throne of God. All that the Son of God as incarnate is, and all that he did on earth, he is and did for us; so that God can regard us with all the favor which is due to him. His presence, therefore, is a prevailing intercession with God on behalf of his people, and secures for them all the benefits of his redemption.’^[2]

The second is his words to God on our behalf. The interceding Christ does not merely appear before the Father — he speaks. He ‘draws near to God on our behalf … Christ speaks to God on our behalf … He prays for us.’^[3]

These two aren’t really separable. Presence and speech belong together in a single act of intercession.

The result is that we are continually in Christ’s thoughts; he is perfectly aware of our true needs, and constantly making them known to our heavenly Father. As our advocate (paraklētos, 1 John 2:1), he undertakes our cause, ‘uses all his influence to secure our acquittal,’^[4] and pleads for help on our behalf.

Which Makes You a Priest Too

Christ’s perpetual priesthood assures and guarantees the salvation of believers — and it provides the basis of a Christian priesthood for all believers.

‘The descriptions of the church as a “holy priesthood” for the purpose of offering “spiritual sacrifice” and as a “royal priesthood” (1 Pet 2:5, 9; cf. Rev 1:6; 20:6) presuppose and have the priesthood of Christ for their foundation.’^[5]

And that foundation reaches back to humanity’s own God-given origin and destiny: ‘Jesus’s perfect priesthood … restores the original priestly, royal status to redeemed humanity.’^[6]

Christians are made holy by Christ’s blood, being ‘living stones’ who offer spiritual sacrifices, their own bodies, and thankfulness to God (Rom 12:1-2; Heb 13:15-16; 1 Pet 2:4-5). Christian prayer now rises as incense before God’s throne, while Christian ministry proclaims a gospel of reconciliation (2 Cor 5:18).

The continuing advocacy of Christ before the throne of God is the basis of our prayers. When we pray, we are joining in his prayers for us.

The Church’s Own Confession

This twofold intercession isn’t a private construction. The Westminster Larger Catechism (Q55) draws both elements together exactly:

‘Christ makes intercession, by his appearing in our human nature continually before the Father in heaven, based on the merit of his obedience and sacrifice on earth, declaring his will to have it applied to all believers; answering all accusations against them, and procuring for them quiet of conscience, notwithstanding daily failings, access with boldness to the throne of grace, and acceptance of their persons and services.’^[7]

‘Notwithstanding daily failings’ is the phrase to notice. The intercession assumes you will keep failing, and continues regardless.

Not Begging

His constant pleading shouldn’t be misunderstood as anxious petitioning, as though the outcome were ever in doubt.

Christ’s intercession is not begging for favour, or pleading for charity before an unwilling donor. It’s an expression of his own almighty Divine desire, determination and force of will.

He mediates between sinners and the God we have offended as one whose own obedience — sealed by his atoning death — gives him the perfect right to act on our behalf. His resurrection, ascension and enthronement demonstrate that his work for our salvation was total and perfectly acceptable to God: his transfer to heaven is itself the Father’s verdict of approval.

There he prepares a place for us (John 14:3), and ensures we will be seated with him in heaven (Eph 2:6) — indeed, on his very own throne (Rev 3:21). Because he gave his life for us, his appeals carry all necessary weight.

Calvin Gathers It Up

By Christ’s priestly office we are reconciled to God. Calvin states the whole sweep of it — the ground in Christ’s sacrifice, the outworking in ongoing intercession, and its extension to believers made a priesthood in him:

‘God’s righteous curse bars our access to him, and God in his capacity as judge is angry toward us. Hence an expiation must intervene in order that Christ as Priest may obtain God’s favor for us and appease his wrath. … The priestly office belongs to Christ alone because by the sacrifice of his death he blotted out our own guilt and made satisfaction for our sins … [W]e or our prayers have no access to God unless Christ, as our High Priest, having washed away our sins, sanctifies us … Thus we see that we must begin from the death of Christ in order that the efficacy and benefit of his priesthood may reach us … It follows that he is an everlasting intercessor: through his pleading we obtain favor. Hence arises not only trust in prayer, but also peace for godly consciences … Now, Christ plays the priestly role, not only to render the Father favorable and propitious toward us by an eternal law of reconciliation, but also to receive us as his companions in this great office [Rev 1:6]. For we who are defiled in ourselves, yet are priests in him, offer ourselves and our all to God, and freely enter the heavenly sanctuary [Eph 2:18] … For we, imbued with his holiness in so far as he has consecrated us to the Father with himself, although we would otherwise be loathsome to him, please him as pure and clean — and even as holy.’^[8]

The Closing Movement

The closing movement of Christ’s priesthood, then, is intercession — not a repetition of the sacrifice, but its continual application.

The work of sacrificial mediation is ongoing, though the sacrifice was once for all. ‘Who is to condemn? It is Christ Jesus, who died, yes, who was raised, who is at the right hand of God, who indeed intercedes for us’ (Rom 8:34).

Once for all — and always.

^[1] Thanks to Robert Doyle for elaboration here.

^[2] Charles Hodge, Systematic Theology, 592.

^[3] Charles Hodge, Systematic Theology, 592.

^[4] Charles Hodge, Systematic Theology, 593.

^[5] Gaffin, ‘Priesthood of Christ,’ 51.

^[6] Harris, ‘Priest,’ 629.

^[7] Van Dixhoorn, Creeds, 352; to aid clarity, the language has been slightly amended.

^[8] Calvin, Institutes, 2.15.5; Battles ed., 501-2.