by Charles Hodge
§ 1. Christ our Intercessor
Under the old dispensation the High Priest, after having offered sacrifices for sin in the outer court, was directed, on the day of atonement, to take the blood of the victims and a censer with burning incense, and to enter within the veil, and there present the blood before God, sprinkling it upon the mercy seat. In like manner, as we are taught by the Apostle, Christ, having offered Himself on the cross as a sacrifice for our sins, has passed through the heavens, there to appear before God in our behalf. He is, therefore, said to be the minister of the true tabernacle, which the Lord pitched and not man. His priestly office is now exercised in heaven, where he ever lives to intercede for us. This work of Christ is expressed in Scripture,—
1. By saying that He appears before God for us. Hebrews 9:24. The word used is ἐμφανισθῆναι = ἐμφανίζειν ἑαυτόν τινι. 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 favour which is due to Him. His presence, therefore, is a perpetual and prevailing intercession with God in behalf of his people, and secures for them all the benefits of his redemption.
2. His intercession is expressed by saying that He draws near to God on our behalf. The word used is ἐντυγχάνειν, to meet with, to talk with. To meet, or approach one for (ὑπέρ) another, is to intercede in his behalf. (Romans 8:34; Hebrews 7:25.) To meet one against (κατά) another is to intercede against him. (Romans 11:2.) According to the Scriptures, and speaking after the manner of men, Christ speaks to God in our behalf; or, as it is expressed in John 17:9, He prays for us.
3. Christ is called our Paraclete, παράκλητος. This word is translated advocate in 1 John 2:1, and comforter in John 14:16; 15:26; 16:7. Neither translation expresses its full meaning. It signifies invoked, called upon for help. The Paraclete is, therefore, in the comprehensive sense of the word, a helper, whatever may be the specific nature of the aid afforded. As, however, the guilty, the ignorant, the friendless, when arraigned before a tribunal of justice, need above all things an advocate; one who will undertake their cause; present a plea in their behalf; and use all his influence to secure their acquittal; it is in this sense especially that Christ is set forth as our παράκλητος. He is our advocate. He appears at the bar of God for us. He pleads our cause. He presents his work of obedience and suffering as the ground of our justification. He exerts his influence, the influence of his character as the Son of God in whom the Father is ever well pleased, and whom He heareth always, as well as the influence due to Him in virtue of the covenant of redemption, and the perfect fulfilment of its conditions, to secure for his people all the good they need. It is, therefore, especially in passages which speak of justification, and of judicial process, that Christ's intercession is brought into view. (See Romans 8:34; 1 John 2:1.)
§ 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 heaven is vocalis, verbalis, et oralis. Sounds and words suppose an atmosphere and a body, which is flesh and blood, which Paul says cannot inherit the kingdom of God. The Reformed theologians abstain from these extremes, and consider it enough to say that the intercession of Christ includes—(1.) His appearing before God in our behalf, as the sacrifice for our sins, as our High Priest, on the ground of whose work we receive the remission of our sins, the gift of the Holy Spirit, and all needed good. (2.) Defence against the sentence of the law and the charges of Satan, who is the great accuser. (3.) His offering Himself as our surety, not only that the demands of justice shall be shown to be satisfied, but that his people shall be obedient and faithful. (4.) The oblation of the persons of the redeemed, sanctifying their prayers, and all their services, rendering them acceptable to God, through the savour of his own merits.
§ 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 23:34, 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 opportunity afforded them of returning unto God. That there is, however, an intercession of which the people of Christ alone are objects, Lutherans themselves are constrained to admit, as our Lord Himself says: "I pray not for the world, but for them which thou hast given me." (John 17:9, 20.) So far as the intercession of Christ is part of his official work as the High Priest of our profession, He intercedes only for those who accept Him as their priest, and whom He represents in the covenant of redemption. This follows from the nature of his office as Priest, from his own express declaration, and from the fact that his intercession is certainly efficacious. Him the Father heareth always. If He interceded for all, all would certainly be saved.
§ 4. Intercession of Saints
There is but one Mediator between God and man, and but one High Priest through whom we draw near to God. And as intercession is a priestly function, it follows that Christ is our only intercessor. But as there is a sense in which all believers are kings and priests unto God, which is consistent with Christ's being our only king and priest; so there is a sense in which one believer may intercede for another, which is not inconsistent with Christ's being our only intercessor. By intercession in the case of believers is only meant that one child of God may pray for another or for all men. To intercede is in this sense merely to pray for. But in the case of Christ it expresses an official act, which none who does not fill his office can perform. As under the old economy one Israelite could pray for his brethren, but only the High Priest could enter within the veil and officially interpose in behalf of the people; so now, although we may pray, one for another, Christ only can appear as a priest before God in our behalf and plead his merits as the ground on which his prayers for his people should be answered. Protestants object to the intercession of saints as taught and practised in the Church of Rome.
1. Because it supposes a class of beings who do not exist; that is, of canonized departed spirits. It is only those who, with the angels, have been officially declared by the Church, on account of their merits, to be now in heaven, who are regarded as intercessors. This, however, is an unauthorized assumption on the part of the Church. It has no prerogative to enable it thus to decide, and to enroll whom it will among glorified spirits. Often those thus dignified have been real enemies of God, and persecutors of his people.
2. It leads to practical idolatry. Idolatry is the ascription of divine attributes to a creature. In the popular mind the saints, and especially the Virgin Mary, are regarded as omnipresent; able at all times and in all places, to hear the prayers addressed to them, and to relieve the wants of their worshippers.
3. It is derogatory to Christ. As He is the only and sufficient mediator between God and man, and as He is ever willing to hear and answer the prayers of his people, it supposes some deficiency in Him, if we need other mediators to approach God in our behalf.
4. It moreover is contrary to Scripture, inasmuch as the saints are assumed to prevail with God on account of their personal merits. Such merit no human being has before God. No man has any merit to plead for his own salvation, much less for the salvation of others.
5. The practice is superstitious and degrading. Superstition is belief without evidence. The practice of the invocation of saints is founded on a belief which has no support from Scripture. It is calling upon imaginary helpers. It degrades men by turning them from the Creator to the creature, by leading them to put their trust in an arm of flesh, instead of in the power of Christ. It, therefore, turns away the hearts and confidence of the people from Him to those who can neither hear nor save.
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From Systematic Theology by Charles Hodge