Hebrews 7:25

Heb_7:25

Able also to save them to the uttermost

Christ the Saviour of sinners

I.

THE ABILITY OF CHRIST TO SAVE TO THE UTTERMOST. That Christ is able to save, may be argued from His appointment to that work by the Father, whose infinite wisdom could employ no means inadequate to the purpose they were designed to accomplish. That He is able to save, may be argued from the dignity of His person, and His possession as God and as man of every qualification necessary in a Saviour. That He is able to save may be argued from the unequivocal testimony to that ability borne by all the subjects of His grace, both in earth and in heaven. That He is able to save, may be argued from the tokens of His Fathers approbation, by bringing Him forth from the prison of the grave, to which He was consigned by our sins, and investing Him with universal dominion for the Churchs weal. But we limit ourselves to the proof of His power to save to the uttermost, derived from the fact mentioned in our text, that He ever liveth to make intercession. To understand this, let us remember that in this chapter the apostle is setting forth, in various points, the superiority of the High Priest of our profession to the high priests of the legal dispensation.

II. SOME PARTICULAR POINTS IN WHICH THAT UNLIMITED POWER TO SAVE IS APPARENT,

1. His ability to save reaches to the uttermost depths of guilt and depravity; the greatest sinners may be pardoned, sanctified, and glorified through His power and grace.

2. He can save to the uttermost verge of life and time. Though late repentance is seldom true, true repentance is never too late. Let not the impenitence of sixty or seventy years tempt the aged man to cast his soul away. Long as the hardening process has gone on in his heart, a look to Christ on the cross may yet dissolve it in tears of deepest penitence. It is only when unmoved to the last that we can say, The sinner, being an hundred years old, shall be accursed. As Christ is thus able to save to the close of life, so He is not less able to save till time shall terminate. So long as there shall be guilty and perishing men, He can stretch forth His hand for their deliverance.

3. Christ can save to the uttermost extent of His peoples need. Salvation consists of innumerable benefits, all of which Christ is mighty to impart; but this topic being so extensive, we shall illustrate our statement by showing that He can save both body and soul, and save to eternity.

III. THE PERSONS ON WHOM THE POWER OF CHRIST TO SAVE SHALL BE EXERCISED: all who come unto God through Him. Without Him none can be saved; with Him none can be lost. (James Kirkwood, M. A.)

Salvation to the uttermost

I. JESUS CHRIST CAME INTO THE WORLD FOR THE PURPOSE OF MANS SALVATION. The pride of the evil heart is hardly willing to confess that it really needed a Saviour. The duty, then, of the preacher is to insist that Christ is the Saviour, and the only Saviour, of mankind. Sin had cast you down headlong to such an infinite depth that, bruised and bleeding by the fall, you could not climb up the steep ascents from darkness into light, from the power of Satan unto God. You were ruined, and you were helpless in your ruin; and to save you, to snatch you from perdition, Christ Jesus came into the world.

II. THE CHARACTER OF THIS SALVATION WHICH IS BY CHRIST.

1. His salvation covers the whole race of mankind.

2. It is salvation to the uttermost as regards the completeness and perfection of the means provided for the work.

3. In respect to its perfect consummation.

III. As TO THOSE WHO SHALL BE PARTAKERS OF THIS SALVATION.

1. Christ can only save in one accepted way, and that way is through Himself.

2. The atonement of Christ is made effectual for us by the exercise of sincere and loving faith.

3. If wisdom or amiability or any natural morality could save us, then Christs salvation would not be salvation to the uttermost. If what we can do is necessary to fill up the measure of demanded sacrifice, then Christs sacrifice is not infinite after all. And if Christs sacrifice is not infinite, then Christ Himself is not infinite. But if, on the other hand, Christ be infinite, if, therefore, His sacrifice be infinite, then the possibility of our coming acceptably to God in any other way is in the nature of things impossible.

4. Nay, more, it is an insult to Christ. Would it not be a grievous detraction from His glory who is worthy of all honour and praise if, after He had opened a new end living way for us through His flesh, God should accept the sinner coming to Him in any other way?

IV. IMPORTANT CONSEQUENCES FLOWING FROM THESE TRUTHS.

1. What a debt of gratitude is imposed upon us by the preparation for us and the offering to us of this perfect salvation through Jesus Christ I

2. The perfection of Christs salvation is an inducement to an immediate acceptance of it.

3. A lesson of comfort and hope. In this world, even the best of men are continually obliged to struggle with sin. What a light, then, of consolation and hope is kindled for us in the text. He will save to the uttermost. The weak shall yet be strong; the impure shall yet be pure; the struggling, weary heart shall yet rest in perfection and peace beneath the smile of God, (W. Rudder, D. D.)

Salvation to the uttermost

I. THE PEOPLE WHO ARE TO BE SAVED.

1. Where these people come to. Unto God.

2. How they come. By Jesus Christ.

3. What they come for. Salvation.

4. In what style they come. Not with the pompous pride of the Pharisee, not with the cant of the good man who thinks he deserves salvation, but with the sincere cry of a penitent, with the earnest desire of a thirsty soul after living water. As my God who sits in heave, liveth, if you have not come to God in this fashion, you have not come to God at all; but if you have thus come to God, here is the glorious word for you--He is able to save to the uttermost them that come unto God by Him.

II. WHAT IS THE MEASURE OF THE SAVIOURS ABILITY?

1. Sinner! Christ is able to save to the uttermost; by which we understand that the uttermost extent of guilt is not beyond the power of the Saviour. Can any one tell what is the uttermost amount to which a man might sin?

2. To the uttermost of rejection. There are a thousand prayers on which you have trampled, there are a hundred sermons all wasted on you, there are thousands of Sabbaths which you have thrown away; you have rejected Christ, you have despised His Spirit; but still He ceases not to cry, Return! return! He is able to save thee to the uttermost, if thou comest unto God by Him.

3. There is another case which demands my particular attention: it is that of the man who has gone to the uttermost of despair. Let me whisper to him words of consolation. Despairing soul! hope yet, for Christ is able to save to the uttermost; and though thou art put in the lowest dungeon of the castle of despair, though key after key hath been turned upon thee, and the iron grating of thy window forbids all filing, and the height of thy prison wall is so awful that thou couldst not expect to escape, yet let me tell thee, there is one at the gate who can break every bolt, and undo every lock; there is one who can lead thee out to Gods free air, and save thee yet, for though the worst may come to the worst, He is able to save thee to the uttermost.

4. And now a word to the saint, to comfort him; for this text is his also. Christ is able to save thee to the uttermost. Art thou brought very low by distress? hast thou lost house and home, friend and property? Remember, thou hast not come to the uttermost yet. Badly off as thou art, thou mightest be worse. He is able to save thee; and suppose it should come to this, that thou hadst not a rag left, nor a crust, nor a drop of water, still He would be able to save thee, for He is able to save to the uttermost. So with temptation. If thou shouldst have the sharpest temptation with which mortal was ever tried, He is able to save thee. If thou shouldst be brought into such a predicament that the toot of the devil should be upon thy neck, and the fiend should say, Now I will make an end of thee, God would be able to save thee then. Aye, and in the uttermost infirmity shouldst thou live for many a year, till thou art leaning on thy staff, and tottering along thy Weary life, if thou shouldst outlive Methuselah, thou couldst not live beyond the uttermost, and He would save thee then. Yea, and when thy little bark is launched by death upon the unknown sea of eternity, He wilt be with thee; and though thick vapours of gloomy darkness gather round thee, and thou canst not see into the dim future, though thy thoughts tell thee that thou wilt be destroyed, yet God wilt be able to save thee to the uttermost.

III. Now, in the last place, WHY IS IT THAT JESUS CHRIST IS ABLE TO SAVE TO THE UTTERMOST? The answer is, that He ever liveth to make intercession for them. This implies that He died, which is indeed the great source of His saving power. Oh I how sweet it is to reflect upon the great and wondrous works which Christ hath done, whereby He hath become the High Priest of our profession, able to save us t That Man who once died on the cross is alive; that Jesus who was buried in the tomb is alive. If you ask me what He is doing, I bid you listen. O My Father I forgive--! Why, He mentioned your own name! O My Father, forgive him; he knew not what he did. It is true he sinned against light, and knowledge, and warnings; sinned wilfully and woefully; but, Father, forgive him! Penitent, if thou canst listen, thou wilt hear Him praying for thee. And that is why He is able to save. A warning and a question, and I have done. First, a warning. Remember, there is a limit to Gods mercy. I have told you from the Scriptures that He is able to save to the uttermost;. but there is a limit to His purpose to save. If I read the Bible rightly, there is one sin which can never be forgiven. It is the sin against the Holy Ghost. Tremble, unpardoned sinners, lest ye should commit that. And now, lastly, the question. Christ has done so much for you: what have you ever done for Him? Oh t there are some of you that will loathe yourselves when you know Christ because you did not treat Him better. (C. H. Spurgeon.)

A great Saviour

Jesus is above all praise. As the stars disappear when the sun rises, so all subject fade away when we think of Christ. He is spoken of elsewhere as a Friend, Teacher, Light, Redeemer, Ransom, Physician, and here as a Great Saviour.

I. How JESUS SAVES.

1. Kindly. It is often said, He was moved with compassion (Joh_11:35).

2. Quickly. Sometimes accidents are long before they are healed. Christ heals and forgives straightway.

3. Fully. From their sins. From pride, anger, hate, wrong words, evil thoughts. From death and hell to heaven.

II. WHOM HE SAVES.

1. Them that come. Christ is a Spring. If we thirst we must come. Bread of Life, Burden-bearer, Physician.

2. All who come. To the uttermost. Some children are much worse than others. They know more, and yet sin against God. But Christ can save the worst among us.

III. A GREAT ENCOURAGEMENT. Jesus still lives. The priests died. Our friends die. Jesus never dies. Let us come to Him to-day, and receive His great salvation. (R. Brown.)

Christs salvation

I. WHOM DOES CHRIST SAVE? Them that come unto God by Him.

II. THE WAY IN WHICH HE SAVES THEM. He ever liveth to make intercession for them. Christ stands for them, not they for themselves. He answers for their sins, He gives virtue to their services, He obtains supply for their wants.

1. The intercession of Christ is to us the source of safety.

2. The intercession of Christ Is to us the source of acceptance for our services.

3. Christs intercession procures the supply of all our wants.

III. THE COMPLETENESS AND PERFECTION OF THE SALVATION OFFERED IN CHRIST. He is able to save to the uttermost those who come unto God through Him.

1. He is able to save them to the uttermost from their guilt.

2. He is able to save them to the uttermost from their sins.

3. He is able to save to the uttermost through every obstacle. (G. Innes, M. A.)

Soul restoration

I. THE SALVATION of man is THE MORAL COMING OF THE SOUL TO ITS GOD.

1. In low.

2. In likeness.

3. In fellowship.

II. The true coming of the soul to its God is THROUGH THE MEDIATORSHIP OF JESUS CHRIST. By bringing man back to God.

1. By demonstrating Gods love.

2. By revealing Gods character

3. By manifesting Gods presence.

III. The mediatorship of Christ for he purpose is PERMANENTLY AVAILABLE.

1. The saving virtues of His system are permanently available.

2. The saving agency of His Spirit is permanently available.

IV. The permanent availableness of His mediation RENDERS SALVATION POSSIBLE TO ALL. (Homilist.)

A Saviour to the uttermost

I. THIS COMING TO GOD BEGINS IN REPENTANCE. The pinch of hunger makes the prodigal cry out, I am perishing with hunger. This leads him to reflect on the past, and lays on his conscience the sense of guilt. I will arise and go unto my father, and will say unto him, Father, I have sinned. That is his errand. Thus, want creates desire; desire expresses itself in prayer; faith sustains prayer; Gods promises and perfections sustain faith. Hence the universal law, He that cometh to God must believe that He is, and that He is the rewarder of them that diligently seek Him. But though, in the Word, and through His works, God is revealed infinite in wisdom and in power, able to do exceeding abundantly above all that we ask, or even think, though He is here revealed as condescending to our lowliness, pitying our weakness, merciful to our transgression; yet He is the Infinite Spirituality. Our senses cannot reach Him. No thought of ours can grasp His greatness. He is ineffably exalted, infinitely glorious, eternally true, inflexibly just, spotlessly pure--a moral glory, the blaze of which would entirely consume us if we got directly confronted with it. The reflecting man then asks, How can I think of Him, of approaching Him, of speaking to Him? You hope to be accepted. There is an intercessor--Jesus Christ, the Righteous One. That intercessor has revealed His Fathers love, inviting us to go on. He has met every claim; He pleads our cause. Believing it, the mind enters into rest; the heart grows calm; there is a conscious approach to the Most High.

II. But, secondly, WE WILL GLANCE AT THE WORK OF CHRIST. He ever liveth to make intercession. An intercessor is a third person coming betwixt two others. He stands related to both, and is accepted by both. Thus it is said that the Holy Spirit intercedes. On the other hand, and God-ward, we say, He that searcheth the heart knoweth what is the mind of the spirit, because He maketh intercession for the saints according to the will of God. The Divine Spirit dwells in the Divine mind, and all His impulses must be in perfect harmony with the Divine will. And, on the other hand, and in view of man, we say, We know not what to pray for as we ought. The Spirit helpeth our infirmities, and maketh intercession for us with groanings that cannot be uttered. We are sometimes so ignorant or so troubled that we can only groan out our desires; but as He prompts them, He fills them with meaning and secures their acceptance. Thus, too, the Divine Redeemer exalted in heaven is said to intercede, and to intercede on behalf of all those who offer prayer to God.

III. In the third place, we glance AT THE PRACTICAL RESULT OF THIS ABIDING INTERCESSION. By virtue thereof He saves. He is able to save. He is able to save to the uttermost. Oh, priceless words? Is there one sinburdened, beclouded mind, one needing a Saviour and conscious of it, one who feels that God is supreme good--that away from Him happiness and rest will be impossible, yet conscious of much to keep Him away--afraid? Oh I think of the Intercessor and the result of His intercession. He can save. His name shall be called Jesus, for He shall save His people from their sins. This is the brief and yet full exposition of the message of the great and blessed Saviour, for concerning Him it is, to the end of time, a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners, even the very chief. All the divinely illuminated have seen that Saviour. Their language is, Mine eyes have seen Thy salvation. They have welcomed Jesus, and they have Him in their hearts, and they have heard the words, This day has salvation come to his house. There is nothing of the kind anywhere else. I have read of all the systems of philosophy and religion, from the earliest days, and all over the world until now; but I know of nothing that pretends to bring this salvation but the glorious gospel. Neither is there salvation in any other. There is no other name under heaven given among men whereby we can be saved. But this is enough. He is able to save to the uttermost all them that come unto God by Him. Now, He not only saves, but He has power distinctively, for He is able to save. The old predictions and invitations proclaim this. Look unto Me, and be ye saved, all the ends of the earth, for I am God, and there is none else. This, therefore, is the position in which the whole thing is presented to our minds in the New Testament. Now unto Him that is able to do exceeding abundantly above all that we ask or think. This, therefore, is our Lords special claim. Doubting, troubled soul, weary with the burden of thy sin, and anxious for rest, this is our Lords special claim. What He said to the blind man He says to you--Believe ye that I am able to do this? He honours faith, faith honours Him. Be it unto you according to your faith. One of the most familiar similitudes to represent the salvation of the soul is the deliverance of captives--men who have been made prisoners in war; These are lost men--lost to country, to kindred, to liberty, to honour, to hope; bound in chains, cast into dungeons, to suffer without pity, to toil without recompense, to weep, to groan, to die--no friend but death, no shelter but the grave. One comes to deliver. With strong hand He smites down the captor, and sets the captive free. In doing that He lost His life. He knew that He should, but He did it, notwithstanding- nay, with that very end in view. As the captives move away, gladly they say, He died for me! He died for me! He is able to save them to the uttermost that come unto God by Him, seeing He ever liveth to make intercession for them. Ever liveth, and therefore able to save to the uttermost. In the margin the word is for evermore. To the uttermost perfectly, in every sense, and for every object. To the uttermost. Oh, sinking soul, the hand is strong; the hand is loving. Take hold of it. (John Aldis.)

Christ able to save

What is salvation? We cannot fully answer this question unless we knew the extreme evil and demerit of sin; unless we understood the worth of the soul, the duration of eternity, and the felicity of heaven. This we know, salvation is deliverance from sin and all its consequences; freedom from the curse of a broken law, and from the wrath of an offended God; the possession of pardon, peace, and growing purity in this life; and the full fruition of holiness, happiness, and glory in the life which is to come. Salvation includes whatever constitutes the perfection of our immortal nature, its highest enjoyment; and this enjoyment perpetuated to the countless ages of eternity. Christ is able to save. We notice

I. His NATURAL ABILITY. His ability of nature, irrespective of any office He fills, or engagement He has made: in plain words, His ability as God.

II. HIS OFFICIAL ABILITY. His ability of office, in virtue of which it is His right, His prerogative, to save. The Son of God undertook the cause of ruined man: He became Mediator. This was the office He condescended to sustain; and in pursuance of this office He saves.

III. His MORAL ABILITY. His ability of mind, if it may be so expressed; His inclination: in one word, His willingness to save. And how does this appear? How is it proved? Consider

1. What He hath said. He hath given the strongest assurances of His ability, His resolution, to save; and shall we not believe Him?

2. What He hath done. He hath saved sinners, the greatest sinners; and facts are decisive.

3. What He is now doing is farther proof of the ability, the willingness, of the Saviour. I refer not to His intercession in heaven, though this is decisive; but to the grace which He bestows on earth, the saving power which He now exerts among the sons of men. (T. Kidd.)

Christ saves fully and evermore

The Greek term includes two things: to save fully, and to save evermore--both are included. They are put in the text, to save to the uttermost; they put into the margin, very properly, the other term, evermore; and both are included. The Lord Jesus saves to the uttermost from all the power of sin. He will give you power to conquer every evil--the yoke of iniquity will be removed--the chain by nature takes away, snapped asunder--and your souls enter into liberty through the blood of the covenant. He is able to save to the uttermost from all past guilt. He is able to save to the uttermost from all pollution. To cleanse the polluted heart--to destroy everything contrary to the Divine nature--to raise the soul to bear the stamp divine of the lovely image of our Lord. The marginal reading (evermore) is also to be included. He is able to save evermore. Oh, how common is the fear with many that if they were to enter into the heavenly way, and that if they were to connect themselves with the people of God, that they should very soon fall from grace, and make shipwreck of faith and of a good conscience. Cannot Jesus keep you? Will not His grace prove sufficient for you? Will He not save you in your dying hour? Is He not an almighty Saviour? We may often reflect on that subject when you and I stand on the verge of eternity. But whom will Jesus save? All them that come unto God by Him. We can only come to God through His atoning blood; there is no other way. (G. Marsden.)

Christs power to save sinners

I. THE POWER OF THE LORD JESUS CHRIST TO SAVE SINNERS,

1. The perfection of His atoning sacrifice.

(1) The appointment of the Father.

(2) Immaculate purity.

(3) Voluntary substitution of Himself.

(4) The infinite majesty of His person.

2. The duration of His life, and the perpetuity of His office.

3. The prevalence of His never-ceasing intercession.

II. THE CHARACTER OF THOSE WHO ARE INTERESTED IN HIS INTERCESSION.

1. The expression, to come to God by Him, implies a practical conviction of the existence of the one true God, in opposition to the polytheism and idolatry of the heathen nations.

2. It implies a conviction of guilt and ruin, and a simple dependence on Him for acceptance before God.

3. It implies an ardent attachment to those ordinances which God, through this High Priest, has in mercy appointed. It is in His ordinances that He has promised to bless.

4. It implies a consecration to Jehovah.

III. THE VAST EXTENT TO WHICH HIS SAVING POWER REACHES.

1. He is able to save to the utmost limit of this worlds duration.

2. He is able to save from the lowest gulf of guilt and ruin.

3. He is able to save from the lowest depths of defection and apostacy.

4. He is able to save at the last moment.

Lessons:

1. The vast importance of the doctrine of the Atonement.

2. The vast importance of the essential deity of Christ.

3. The necessity of a personal application of the blood of the

Atonement.

4. The encouragement which this doctrine affords to the weeping, broken-hearted penitent.

5. The most astonishing display of the love of God to man. (W. Thorpe.)

The suitableness of Christ as a Saviour to all who believe in Him

I. THE GLORIOUS TRUTH DECLARED. He is able to save to the uttermost.

1. The extent of His atonement.

(1) Infinite in merit.

(2) God has promised to pardon the sins of those who believe in His only begotten Son.

(3) The invitations of Scripture to believe in Christ are universal--without regard to persons.

(4) All men are directly or indirectly commanded to believe in Christ, or encouraged to do so.

(5) The Scriptures evidently assert that unbelief is a sin, and a sin which is threatened with endless punishment.

2. He is able to save to the uttermost as it regards the perfection of the work. The work of salvation by Christ will be perfect in the highest degree. And this will appear more glorious when you consider the lengths to which some have gone in a sinful course towards misery before they were arrested by the poser of sovereign grace.

3. He saves to the uttermost as it regards the duration of the work. And this may be considered in two respects.

(1) As it regards the work in this world. To the progress of Divine grace in the heart, there is often much opposition made by temptations, trials, and the remaining corruptions of a sinful heart of unbelief: but through all, Jesus Christ, as our faithful High Priest, is engaged to carry on the work to perfection, even in the weakest and the humblest of His people.

(2) His saving to the uttermost, with regard to the duration of it, may be considered in reference to the world that is to come. This salvation will be eternal.

II. THE MANNER WHICH THIS SALVATION IS OBTAINED. Them that come unto God by Him.

1. Christ as a Mediator is the only way of worship.

2. This implies faith in Him as our great High Priest, whereby we become interested in His saving power Faith in Him enables the believer to feel and Heb_10:19-22). As He is the Legislator of the New Testament dispensation, as well as the only Priest, we must worship God in the way of His appointment. We are to come unto the Father in His name, seeking the influence of the Holy Spirit to help our infirmities. We must also come with affiance in His mediatorial office, as to the acceptance of every act of worship and obedience. Without this simple reliance and humble confidence we can have no saving interest in the blessings of redemption through Him (Joh_15:6).

3. This will enable us to judge whether we are among the number of those who are saved through Him. If we are, we know what it is to plead His all-sufficient atonement before the mercy-seat as the only ground of our acceptance with God.

III. The REASON which the apostle assigns in confirmation of this truth: Seeing He ever liveth to make intercession for us. This shows us

1. That the mediatorial work of Christ, while on earth, was accepted of God.

2. He lives to carry on the work of redemption. Though exalted at the right hand of the Majesty on high, yet He remembers His people below, and makes intercession for them above. (N. M. Harry.)

The almighty Saviour

I. First, let us look at THE OBJECT OF THE REDEEMERS WORK. It is to save. What is it to save? To save implies much. It implies that it was the design of God that poor fallen man should be raised higher in felicity than he had sunk low in misery: Who hath saved us, and called us, not according to our works, but according to His purpose and grace, which were in Christ Jesus, before the world began. Then it implies that there is a Saviour; and who is that Saviour? And what is His name? And where does He dwell? If I turn to fallen man, he say, Oh! He is not among us; I have not even righteousness enough to save myself. If I turn to angels, they say, He is not amongst us; we have no righteousness to spare. If I turn to the sea, it says, It is not in me. If I turn to the earth, it brings me nothing but shame, and poverty, and want. And while I am musing and turning hither and thither, lo, a voice from the heavenly world arrests my attention, and says, Behold My servant whom I uphold, Mine elect in whom My soul delighteth; I will put My Spirit upon Him, and He shall show salvation unto the Gentiles, His name shall be called Jesus, for He shall save His people from their sins. And it includes, as well as implies, mark you, what it is to save. To save is to deliver an individual from the curse and condemnation of sin, from the rule and slavery of sin from the consequences and dismal end of sin.

II. But you say to me, Yes, it is true that this is the salvation that I should desire to enjoy; BUT NOW CAN I BE SURE THAT CHRIST WILL SAVE ME? Well, that matter is quite settled; but, just to bring it before you a little, let me illustrate it. There are three things that make this sure in the ability which He has to secure this object. First, it is ensured by the dignity of Hi-person; secondly, it is ensured by the perfection, of His work; thirdly, it is ensured by His never-failing success.

III. Then here are THE PEOPLE WHOM HE WILL SAW: them that come unto God by Him. Mark the phraseology, for it is peculiar. Them that come to God. Ah! here is a change; all the mans life was going from God; now he is coming to God. Here is the prodigal coming home; here is the criminal coming to God for mercy. But how can a poor, wretched, lost, guilty, undone criminal expect to find mercy of God? Coming to God by Him. Ah! that explains the difficulty, and removes it out of the way. O Lord! I have no name to come in, but I come in the name of Thy Son; I have no righteousness to offer before Thee, but I come in the robe of Thy Son; I have no merit, but I come in the merit of Him who hung upon the tree.

IV. Finally, here is THE REASON WHY THIS SALVATION IS TO BE EXERCISED UPON THESE PERSONS. Seeing He ever liveth to make intercession for them. And an important reason this is. The comparison is drawn here between the priests under the law and Himself. They died; and they had to make atonement for themselves, as well as for the people. He had none to make for Himself; and He ever liveth. Oh! what a mercy for me that I have a living Saviour; that He is not dead, but that He lives, and lives to plead tot me; that His voice is heard in heaven--whom the Father heareth always!--and heard for me! What an encouragement it is to know that you have some one who will introduce you into the presence of the King, who will speak well for you, and is not accustomed to be refused! And here is one that ever lives to make intercession! You recollect that about the throne of glory there are certain vials, and these are the praters of the saints. So precious are these prayers, poor and imperfect as you think them, that they are put into vials to keep them; and so high is the estimation of them that they are put into golden vials, and God Himself says they are used as odours in the heavenly world. And if the prayers of my father, and my mother, and my sister, and my brother are so precious in Gods estimation, what must my Saviours intercession be? (James Sherman.)

The ability of Jesus Christ to save to the uttermost

In the text two things engage us: first, the character of the persons to whom it relates, Those that come to God by Jesus Christ; and, secondly, the ability of Jesus Christ to save such, and the extent of that ability, He is able to save such to the uttermost.

I. THE CHARACTER IS THAT OF THOSE WHO COME TO GOD BY JESUS CHRIST. The grand assumption of Christianity consists of two parts: first, that we stand in a natural relation to God; and, secondly, that we have violated this relation. The idea of coming to God seems to be taken from the practice of the Israelites as coming to the temple in their local worship: it is no longer now a local approach, it is a mental approach, a movement of the mind, a turning of the heart to God. This coming may be regarded under two aspects: we must come as subjects to obey God, and come as suppliants to enjoy God. Whoever so comes is the character that has t e comfort of the text, has a share in the redemption of Jesus Christ. But all that come to God must come by Jesus Christ.

II. THE ABILITY OF JESUS CHRIST TO SAVE SUCH, AND ITS EXTENT, TO THE UTTERMOST.

1. His ability.

(1) He alone is appointed by God: Him hath God the Father sealed to dispense the bread of life to dying sinners.

(2) He actually shed His blood as an atonement for sin.

(3) It is a clear evidence of His ability to save that God has raised Him up to sit at His own right hand.

(4) Since He ever liveth in heaven to make intercession for them, therefore He must be able to save believers. Whether His intercession is actual or merely virtual, literal or merely figurative, we may not be able to determine: probably it is the former; probably, as He interceded on earth for His followers, so He does in heaven; He continues the priesthood which commenced from His sacrifice and ascension: this seems implied in His words, I will pray the Father. He stands as a High Priest before the throne of God.

2. His ability to save extends to the uttermost.

(1) Every kind and degree of guilt is here included. The sins of men are very various; every mans conscience reads a different history to him, peculiar to himself; every one that knows the plague of his heart is apt to suppose that he must be a greater sinner than all beside; must be, as the apostle considered himself, the chief of sinners; though this can be strictly true of only one of so many aggravations of sin present, themselves to his view, so many chicks and resolutions broken, so much light and grace resisted, so many mercies despised; surely no other offender ever equalled himself! But let these aggravations be what they may, the blood of Jesus Christ is adequate. And Jesus Christ saves to the uttermost, not only in regard to the first conversion of the sinner: there remains much yet to be effected aft-r his conversion, and Jesus Christ effects it.

(2) The extent of His ability through all duration is everywhere asserted. His blood, so to speak, is just as warm and fresh as when it was first shed; it has an undecaying virtue. (R. H Calf, M A.)

The power of Christ to save

I. As to the ability of Christ to save--this is considered under two different aspects: as to its extent or range, and as to its intrinsic efficacy. IT EXTENDS TO ALL THOSE WHO COME TO GOD BY HIM. For though the word all does not occur in the passage, it is of course implied. The phrase is precisely analogous to our Lords own words: Him that cometh unto Me I will in no wise cast out, which is equivalent to saying, Every one that cometh to Me shall certainly be received. And this is a source of absolute and unqualified encouragement. For if you wish to come to God at all, how are you to come unless it be by Christ? His interposition as a third person is not the introduction of a harrier that arrests or impedes your approach On the contrary, as it is the aim of this Epistle to show, it is the one thing that makes that approach possible, and prevents it from being vain. For you cannot come to God in Himself just as you are. He is a remote impalpable presence, who retires in proportion as you advance, and who evades and eludes the embrace of the human heart. He may be a bright vision or an awful presence, but He will always remain above and beyond yet, a Being with whom you can have no fellowship, and who renders you no conscious help in the hour of temptation or the article of death. Besides, you are sinful, and the more earnestly you try to reach Him, the clearer to your own consciousness becomes the gulf between you, and the strength of the power that holds you back. You must either renounce the hope of reaching Got at all, and suffer Him gradually to vanish from your sight; or you must become content with a vague sentiment which will never quicken or sustain the heart, though it may invest your life with a certain measure of mystery and reverence. No man cometh unto the Father but by Me. Now this definite knowledge of God, which otherwise we lack, and this restraint which is exercised by the power of our sin, is precisely what the intervention of Christ on the one hand provides, and on the other removes. In Him God becomes manifest in such a why as to be present clearly and powerfully to our thoughts. He is no longer an assemblage of qualities such as holiness, justice, goodness, and truth, which we painfully try to group together and cement into some sort of cohesion in our own mind. But in Christ all these receive their highest and purest conceivable expression, and are combined into the unity of a living Person, whose history lives before us in the pages of the Evangelists, and is impressed with an individuality at once most definite, unique, and indelible. Indeed, if you choose, you can know Christ better than those who are nearest to you on earth, and can have a much greater certainty as to His will. Moreover, in Him the mercy of God towards sinners, of which we have otherwise no assurance, workout for itself a perfectly free and unambiguous channel. In His sacrifice the claims of justice are satisfied, and satisfied by a love that willingly submits to the last extremity to achieve its beneficent end. His atonement opens His arms to the whole world, and presents Him in the attitude of an inviting and pitiful Saviour. Not to strike is His hand reached forth, but to help. Not to avenge is His arm uplifted, but to bring salvation, and beckon the weary and heavy laden to His rest. As One who will without fail bring you to God, as One who can forgive all your iniquities, and heal all your diseases, He calls you to Himself. When He cries it is Gods mercy that cries, a mercy that is boundless because it rests on a propitiation for the whole world. And if you wish to come to God there is nothing to hinder and everything to help you. Christ does not block the way, but opens it. I am the door. No one is met with a refusal, for every possible ground of refusal He has Himself abolished. None have failed of salvation because Christ could not save them. No one has come to Him and found that while He could bring every one else to God there was something in his case that baffled His power, or made him an exception to the free and universal offer of His help. But Christs ability to save not only meets us at the threshold, as it were, of our approach to God, and assures us of its sufficiency to bring us into His fellowship, it also assures us of His power to complete the process which He thus begins. He is able to save to the uttermost. This does not mean to the end of life, or up to the time of the Second Advent, though that is no doubt involved in the words. Nor does it mean that Christs power extends so far as to reach and include those that have gone even to the farthest verge or extremity of wickedness, for that has already been implied in the words we have just considered. The idea rather is that His power is adequate to secure the perfect salvation of all who come to Him, so that nothing shall be requited mr its completeness which He is unable to supply. And this is the assurance that we need. The smouldering fires of half-extinguished passion flicker up on the slightest provocation and strive to resume their old ascendancy. Evil habits reassert themselves at times, and seem as stubborn and unyielding as they ever were. Subtle currents of envy and malice betray their presence in the most humiliating ways, and a deep-seated pride and s If-righteousness refuses to acknowledge the power of the Cross. Not only so, winds of doctrine carry you about, spectres of doubt start up to trouble you. A dull indifference to Divine things, a sullen reluctance to rise to higher heights of holiness or consecration to God, baffles you and holds you down as with a dead weight. Indeed, there is so much in you that is opposed to God, and that seems to resist the influence and supremacy of grace, a perfect salvation, seems to you an almost impossible consummation. Now the successful issue of the process of salvation depends on what Christ is able to provide and to do. If there is any limit to His power, or any defect attaching to it, there will be a corresponding risk. If in any respect He is incompetent, then you may anticipate disaster. But in Him dwells all the fulness of Divine grace. Everything that we lack and require to have we find in Him and in its infinite perfection,. There is no weakness which He cannot develop into strength, no spiritual emptiness which He cannot fill, no darkness which He cannot enlighten. There are no hindrances so determined that He cannot carry you triumphantly over them, no temptations so insidious or strong but that He can make a way of escape so that you shall be able to bear them.

II. This saving ability of Christ rests upon THE FACT OF HIS EVER LIVING TO MAKE INTERCESSION. In this respect He presents a contrast to the Levitical priesthood. It passed from one to another as death removed the successive occupants of the office. But Christ abideth for ever, and there is no interruption to the continuity of His mediation. At no point does it cease even for a moment so that those He represents can possibly have their interests imperilled. Unbroken, it prolongs itself from age to age, unchanging in its character, and unintermittent in duration. For He is made a priest, not after the law of a carnal commandment, but after the power of an endless life. It is not, then, on the fact of a past atonement, but on the power of a bring Saviour your safety depends. That Christ died would be of no use to us if He were not alive now, and alive, so to speak, more mightily than He ever was before. Other men death removes from their intercourse with the world It brings Their direct influence and agency to an end. But death did not so affect Him. It produced no change in His activity, except to widen its range and intensify its energy. And now the whole of His priestly functions are taken up and absorbed in this one attitude or act of intercession How it proceeds it is difficult for us to say, anti it is not necessary that we should know. But He has left us an illustration in the prayer which He offered in the days of His flesh of how it was accomplished then, and translating this into the modes of heavenly communion so far as we can imagine them we may perhaps form some conception of its character. Of this at least we are assured--that it embraces and takes into account the whole sum of our necessities, and provides effectually for their supply. Our strongest and most earnest prayers, our confused and importunate petitions, our dumb and mute appeals, when the weight and pressure of life lie too heavily upon us, and we groan being burdened--all receive their pure, articulate, and prevailing expression in Him who is touched with the feeling of our infirmities, and knows the frailty of our frame. Again, we may gather that the power of Christs intercession springs from His atonement. This is, so to speak, the basis on which it proceeds, the great argument which makes it conclusive. And what can make it more so? It is true our sins cry out for vengeance, but Christs blood cries still louder mercy. And its cry continues sustained, penetrating through all obstructions, resistless, clear, never failing to enter into the ears of God. (C. Moinet, M. A.)

Christs saving ability

I. CHRISTS SAVING ABILITY.

1. The nature of this ability. Jesus possesses

(1) Meritorious ability.

(2) Official ability.

(3) Efficient ability.

(4) Gracious ability. He is as willing as able.

2. The extent of Christs saying ability. He is able to save to the uttermost

(1) From all the present and future consequences of sin.

(2) Into all the positive enjoyments of the Divine favour.

(3) From the lowest depths of sin and misery.

(4) At the last extremity of life.

(5) From the beginning to the end of our worlds duration.

(6) All and every man within our worlds circumference.

(7) Into all the inconceivable glories of eternal life.

II. THE CHARACTERS WHOM THIS SALVATION EMBRACES. Those who come unto God by Christ. This implies

1. Our distance from God. And in coming to God we must be sensible of it, feel it, deplore it, &c.

2. The movement of the heart towards Him.

3. The reception of Gods favour through Jesus Christ.

Application: Here see

1. The greatness of the salvation of the gospel.

2. Supreme dignity and power of the Redeemer.

3. The only way to obtain eternal life. (J. Burns, D. D.)

Why not be saved?

Mans extremity is Gods opportunity. To convert the youthful soul which has never yet yielded to the fascination of sinful indulgence is a great work of God; but to save the man who knows the pleasures of sin and whose chief delight is to drink from its cup so that he shall loathe it as an abominable thing, is a greater miracle than the creation of the world. Now, the gospel is specially addressed to those who have given up all hope of being able to save themselves. Its chief statement is very startling, namely, that God loves the sinner. Let any man believe this fact, and salvation is half done already.

I. ALL MEN NEED SALVATION FROM SIN. YOU may exclaim, Am I not as God made me? You are not. He made you in His own image; but you have defaced that likeness by your own doing. Men give evidence against each other in the witness-box at the court of justice, but God is in each heart witnessing there to the sinner himself. Gods witness is true. We sometimes think it is our own better nature which warns us to avoid sin, but it is the voice of the Holy Spirit of God. A minister was preaching one day about the certainty of judgment, and sail, I have warned you faithfully and earnestly, but if you do not hear my words, there is another voice which shall summon you to judgment. At that moment a soldier jumped up, crying, Oh, sir, stop! do not go any further The Lord was speaking in that soldiers soul, and showing him the vileness of his sins until he could sit still no longer. He thought the minister was speaking specially to him, and he cried out for fear of his sins. If there be sorrow for sin in your heart, let me repeat that it is caused by the Spirit of God. You say, But I feel such an awful sinner! I tell you in reply that it is the Lord who gives you the knowledge which makes you feel you are so wicked. Is it not an evidence of His love? You may be saved to-day. But, perhaps, you may tell me that you never have done anything wicked enough to send you to hell. In reply, I ask you to look at the record of your life. Does not that show you have done things of which you would be utterly ashamed if I were to mention them in your ear? If you have not done wickedly, why try so carefully to hide it from others? The Lord, through me, is now reminding you of sins which He saw you do. Likewise, God cannot allow you to enjoy any peace until you have confessed your sins to Him. Why have you continued in sin so long? Is it not because you think you can continue to hide it? It is often the greatest kindness God can do us when men discover and punish us for our sin. A few weeks ago, walking down Lower King Street, I saw one of our detectives place his hand upon the shoulder of a man who was looking into a shop window. When the thief turned his face and saw who had touched him, he was so startled as to jump in fear. The thief knew that he had broken the law, and he was afraid of the discovery. But you hay, sinned against God, and His Word is now the spiritual detective which lays hold of you. You tremble, but, remember, God lays hold of you to save you. He does not come to punish you, but to bless you. Instead of taking you to the prison of hell, He leads you to the Cross of Jesus to receive a full and everlasting pardon. Then He gives you grace to sin no more. But, others may tell us that they have never done any wickedness either in secret or in public. You have indeed much for which to be thankful. I should like to have you for my master or for my servant. But if you have done nothing that you think is wicked, have you not forgotten to attend to the wants of your suffering neighbour? If you have loved God with all your heart and your neighbour as yourself, you do not need any Saviour. But have you not been selfish? Let me exhort you to cry to God for salvation to-night. You do not intend always to be wicked and selfish. Then, why not seek for salvation at once? Why delay? Will you not cry to God for pardon and mercy at once? We say sometimes, It is a long lane that has no turning. Stop! Cry for mercy! A friend of mine some time ago, through the carelessness of one of his men had a serious accident at his works through the bursting of a boiler. I said to him, I suppose you will not employ the same man again. He replied, Oh yes, because he will always take good care in the future; and we shall not have a ,other explosion. No doubt that man would be careful. But in)our case, you have not only sinned once and twice, but your life has been a continual fall. Ought not God to give you up? Surely He will be weary of trying to save you. But no, the Lord answers, How can I give him up for whom I died? Confess your sins to God. Say to Him, Father, I am an unsaved wretch; I am Thy wicked child who begs for mercy! Behold, the Lord calls you to come to Him for mercy, for pardon, and for peace. Come and trust. Him.

II. CHRIST IS ABLE TO SAVE ALL WHO COME UNTO GOD BY HIM.

1. The words and teaching of Christ tell us the truth. If we believe the word of Christ concerning God to be the truth we cannot help but love God. He tells us that God is our Father. Christ tells us that God has compassion on the penitent, and this makes us glad to come to Him. If He really loves us, why stay away?

2. The death of Jesus is the way by which God saves us from the penalty of sin. He is the Good Shepherd who layeth down His life for the sheep. Behold Him bearing our sins in His own body on the Cross! Behold the Lamb of God on the Cross and you shall be saved.

3. He ever liveth to intercede for us. The body of Jesus Christ is somewhere in the universe an evidence of Gods willingness to save sinners. Where is He? Is He not speaking to you and saying, I died for thee? Our Father needs no persuasion to look upon us with compassion. But there is one thing that is necessary--it is that God should come to you and persuade you to be saved. To-night, the Lord is not afar off, but near to all of us, and if you will read the words of Jesus you will clearly perceive that there is salvation to the very uttermost. (W. Birch.)

To the uttermost

I was once reading to a blind and aged Christian the verse in chap. 7.: 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, and he stopped me with the remark: I like that word uttermost; it seems to me to have in it everything that a poor sinner can want. (Sir E. Bayley, B. D.)

God offers a whole salvation

He comes to us with a whole salvation, with healing, cleansing, vivifying grace, which will grow in us, and develop us into perfectness. It is not the finger of direction, but the hand of help He gives us. (A. Raleigh, D. D.)

Gods illimitable power to save

There is no limit to the power of the grace of God, save that which is imposed by ourselves. (Bp. Thorold.)

Salvation to the uttermost

Suppose I were drowning, and you drew me out of the deepest water, just in time to save my life, but then left me wet and shivering and exhausted on the bank, to run the more than risk of wretched after-effects of cold and rheumatism, from which I might never entirely recover! That would not be saving to the uttermost in this sense of the word. But if you did the thing completely,--carrying me home, and doing everything necessary to restore me and avert evil effects, and that effectually; never relaxing in care and effort, nor letting me go, till you had me safe and well, however long and difficult it might be, then you would have saved me to the uttermost, in the true meaning of it. This is what Jesus is able to do for you. Having saved you from destruction, His very name is the guarantee that He will not leave you to struggle helplessly with your sins, much less to continue in them, but that He shall save you from them. You will find it a daily continual salvation, by which He will keep you by the power of God through faith, unto the consummated salvation of body and soul, ready to be revealed in the last time. (F. R. Havergal.)

Christs saving power

The Emperor Theodosius, having on a great occasion opened all the prisons, and released his prisoners, is reported to have said. And now, would to God I could open all the tombs, and give life to the dead! But there is no limit to the mighty p wet and royal grace of Jesus. He opens the prisons of justice and the prisons of death with equal and infinite ease: He redeems nut the soul only, but the body. (C. Stanford.)

Salvation in Christ

Our salvation is in Christ and with Him, but not apart from Him. When a bank note or a gold coin is put into my hands, my money is in that, not apart from it. When a deed is signed, sealed, recorded, and delivered to me, my title is in my deed, and not apart from it. My bank note or gold coin will pay my debt and pay my journeying expenses. My deed will ensure me my farm. Even so in Christ I have my debt cancelled, my journeying support, and my heavenly inheritance all secure. (W. E. Boardman.)

A tested remedy

It is related that Bishop Kavanagh was one day walking when he met a prominent physician, who offered him a seat in his carriage. The physician was an infidel, and the conversation turned upon religion. I am surprised, said the doctor, that such an intelligent man as you should believe such an old fable as that. The Bishop said, Doctor, suppose years ago some one had recommended to you a prescription for pulmonary consumption, and you had procured the prescription and taken it according to order, and had been cured of that terrible disease, what would you say of the man who would not try your prescription? I should say he was a fool. Twenty-five years ago, said Kavanagh, I tried the power of Gods grace. It made a different man of me. All these years I have preached salvation, and wherever accepted have never known it to fail. What could a doctor say to such a testimony as that? And such testimonies are what men need to turn them from the error of their ways, to the personal experience of the saving power of the Lord Jesus Christ. How would you prove the Divinity of Christ? said some ministers to a young backwoods preacher whom they were examining. What? said be, puzzled by their question. How would you prove the Divinity of Christ? Why, He saved my soul, was the triumphant reply. But to give this answer one must be saved, and know it in his heart, and show it in his life, and he then becomes a living epistle known and read of all men.

Salvation to the uttermost

Mr. Carl Steinman, who in 1846 made a trip to Iceland, thus describes a visit to the crater of Mount Hecla. On the brink he was prostrated by an eruption of the crater, and held a prisoner by the lava surrounding him. He says, Oh, the horrors of that awful realisation! There, over the mouth of a black and heated abyss, I was held suspended, a helpless and conscious prisoner, to be hurled downward by the next great throe of trembling Nature. Help! help! help! for the love of God, help! I shrieked in the very agony of my despair. I had nothing to rely upon but the mercy of Heaven, and I prayed to God as I never prayed before, to blot out my sins, and not let them tallow me to judgment. All at once I heard a shoot; and looking around. I beheld, with feelings that cannot be described, my faithful guide hastening down the side of the crater to my relief. I warned you! he said. You did! cried I, but forgive and save me, for I am perishing. He reached out his hand and took me, and set my feet on solid ground. I was free, but still on the very verge of the awful pit. Reader, is the lava of hell beginning to flow about you? are your feet already being entangled? Oh! make haste to reach out your hand to your Saviour and Guide, who is able to set your feet on the solid rock, and to stablish your ways. Oh! that you could see your danger, and seek refuge before it is too late. (C. W. Bibb.)

That come unto God by Him

Coming to God

A friend of one of the Imperial Caesars came to him with sad face and murmuring voice on account of the many troubles that oppressed him, but the Emperor replied, Do not complain of thy misfortune so long as thou hast Caesar for thy friend. Though most of us know what it is to suffer pain and grief, and often are overwhelmed by seas of trouble, yet we do not complain so long as we have the great King of kings for our friend. His kindly eye beholds every movement of our daily lives, and His sympathising mind numbers the very hairs of our head; His strong arm holds us in the narrow path of righteousness, and when we are weary His loving heart seeks to draw us to the pillow of His breast. Having God for our Friend, none need despair.

I. THE TEXT IMPLIES A SEPARATION FROM GOD. This separation is not of the body, but rather of the spirit within us, which directs our thoughts and actions.

1. It is a want of sympathy with God. Like a Christian father who has a wayward son. How near the two bodies are when the father grasps his sons hand! Alas, what a distance there is between their souls!

2. It is a separation from communion with God. There has been a time in your life when, kneeling in your chamber, you have communed with God in prayer; you have sought a blessing and have obtained it; and your daily life was a continual walking with God. But sin like a mighty ocean, has separated you from the companionship of your Heavenly Father.

3. It is also a rebellion of heart. Oh, sinner, remember that though you have ceased to love your God, He still yearns over you, and even as a mother always keeps the image of her erring son in her heart, so your God never forgets you.

II. THE TEXT SPEAKS OF COMING TO GOD.

III. THE TEXT DIRECTS US HOW TO COME TO GOD.

1. We come to God, by Christ, as our Saviour. We, therefore, have full liberty to come to God, seeing that Jesus has saved us from the penalty due to us on account of our transgressions of the law.

2. Jesus is to us as our Priest bringing us nigh to God. He did not seek the blood of an angel to present it to God for us; but He, the Lamb of God, presented Himself as a sacrifice for us.

3. Christ also is our Deliverer; breaking the fetters of sin and opening the door, so that we may come to God.

IV. THIS TEXT COMFORTS US WITH A SWEET FACT. He ever liveth to intercede for us. Christs work is not yet done. We sometimes say, It is finished. True, His sufferings for you are finished; but His work is not yet completed until He has saved you from your sins. Tis a great work to create a world, but tis a greater to make you a holy child of God. Well, we are comforted by the assurance that He ever liveth for us. (W. Birch.)

All who come

I. UNLIMITED SALVATION. All--whole human race, without respect to nationality, attainments, or character.

II. NECESSARY ACTION. Come. Sitting still will not save.

III. GLORIOUS ANTICIPATION. Salvation--safety, satisfaction, joy.

IV. IMPORTANT RESPONSIBILITY. We may be left behind. How needful to regard the warning! (T. Heath.)

He ever liveth to make intercession for them

A living Saviour, therefore a complete salvation

The long interval between the fall of man and the Redeemers advent showed the hopelessness of men without Him. Through those four thousand years all they could desire and do to rise to a higher state was tried in vain, till it is not too much to say that they were fast settling into despair. But when the hope of saving themselves was dying out, there appeared One who lived, and taught, and died, and rose again to heaven, of whom it was affirmed with utmost emphasis in the words before us, He is able to save. And This His ability is because He ever liveth to make intercession. Our Lord liveth. We cannot dwell too much on the glorious truth that Christ died for our sins, but we can dwell too little on the truth which is even beyond that, He rose again for our justification, aye, and for our sanctification too. Salvation will be to us what it might be in proportion as we look for it, not to the Cross, but to Him who, once crucified, is now living--living for evermore, to continue in heaven the work begun on earth.

I. Then, in the first place, the text reveals OUR LORD AS LIVING TO SAVE. In our jealousy of the truth of the sufficiency of His atonement we may think of it to our great impoverishment as though there were nothing more for Him to do. But the atonement does not include the whole work of salvation, as Saviour Christ never rests, He ascended to carry on His work to further developments, and we need for His praise and our own comfort to train ourselves to think of Him as living to make redemption complete. Certainly this is true of Him, for

1. Nothing less reaches the perfection of grace. A Saviour that died for us were much, how much! but a Saviour who then goes on to live for us is more, and we can believe even that possible. Then it is true. We cannot think God greater than He is, His grace must be beyond our thought, and that we can imagine grace like this is in itself the assurance that Christ liveth to save.

2. Without this His work on earth were unavailing. His death alone would not avail for redemption. Christ for us once was not enough; the world were lost, the cross were useless, were that all; we need Christ for us still--by His life making it possible for us to accept the salvation He securedby His death.

3. Only this explains our continued spiritual enrichment. We have visible assurances of many an unseen cause. Behind the works of nature we see the unseen God; only God, we say, could work thus. So the history of the church is an assurance of a living Redeemer. If she has passed unharmed through ages of fiery trial it can only be because a Divine hand, never withdrawn, followed her with an encircling shield. If her light through storms of opposition has not been quenched, it can only be because a Divine hand, with ceaseless care, has supplied the lamp with oil. And the history of each of her members points to the same fact--notwithstanding the corruptions of their nature and their helplessness against the adversary, and their tendency to neglect what is spiritual, notwithstanding their slowness to learn and trust and obey, their spiritual life has been maintained--maintained in spite of sin and of Satan, and of the world, and even ofthemselves.

II. THE METHOD BY WHICH OUR LORD CARRIES ON HIS SAVING WORK IN HEAVEN IS THAT OF CEASELESS INTERCESSION. Christ Himself is the great plea; His presence in heaven is the prayer for His people than which none could avail more. And that is necessary. Divine redemption must accord with the requirements of Divine law; hence we read of our being justified, that is, acquitted--a legal term; so Intercession, Mediation, Advocate--they are all due to the necessarily legal aspect of redemption; God cannot gratify His fatherly love but by simultaneously satisfying His kingly rights: He must deal with us as sinners though He receive us as sons; He can grant no blessing save through the atonement. Hence our Lord intercedes, presenting His atonement for us.

1. This intercession is for those that come unto God by Him. And what it is to come unto God is shown by the prodigal son: he arose and came to his father. But there are different ways of coming. We may come making light of sin, or trusting our own righteousness--God, I thank Thee that I am not as other men! to such there is no promise here. But suppose we come relying on Christ, sensible of unworthiness, looking to be received only for His sake; the promise is to such; Christ intercedes for them.

2. And this secures for them everything He asks. We know that from the merit of His sacrifice. On earth He said, Father, Thou hearest Me always! He, the well-beloved, cannot ask in vain. But, say you, that is when He asks for Himself. It is equally true when He asks for His people, since He presents the plea of the cross. Do we realise that we are to receive all that the Cross deserves, and that He ever presents its claim?

3. But let us carefully mark that this intercession includes all possible good. We are assured of that by His love. Jesus never tires, never forgets, never leaves off.

III. Then THIS INTERCESSION ENABLES HIM TO SAVE TO THE UTTERMOST. To the uttermost. What uttermost? Every uttermost.

1. To the uttermost depth of depravity. I am too great a sinner to be saved, ore thinks. That cannot be. Could we stand at Gods throne and look on men in their varied distances from Him, some not far off, others by increased hardness of heart and wicked works farther and yet further and further still away, somewhere in the dark, dark distance, we should see one further from the Father than any other of Adams sons--some one at the extreme limit of alienation. Now, can Christ save that one? Well, the uttermost is the uttermost, and if He is able to save to the uttermost He can save that man. He is able because of the sacrifice of infinite merit which He presents for the sinner.

2. To the uttermost limit of time. I am saved to-day, but what if I be ultimately lost! We ought to be ashamed to think that the salvation Christ purchased by His blood can be so poor as that. No doubt if we must depend on ourselves we must have that fear, but have we not learnt that we are not saved partly by Christ and partly by self, but altogether by Him, that we are in the keeping of One who having died for us, lives for us, and that from His mighty tender hands we cannot slip!

3. To the uttermost measure of perfection. And I pray you not to think of that only in connection with the other world. There is a perfect Christian life for earth. He is able to save to the uttermost of Gods requirements and purposes, the uttermost of what He would give to us and do for us on earth developing into the uttermost of heaven. Wonderful salvation! The length, the breadth, the height of it are equal; it is uttermost everywhere. Then why is the salvation of some of us so poor; why, if He is able to grant it, is ours not of the uttermost kind; why are some of us Christians only partly saved? Because of our unbelief, because we only trust Him partly, because our obedience and confidence do not look to Him for it or expect it of Him. (C. New.)

The intercession of Christ, a demonstration of His capacity to save

I. WHAT ARE WE TO UNDERSTAND BY CHRIST BEING ABLE TO SAVE TO THE UTTERMOST?

1. The danger and calamity of those to whom He is proposed as a Saviour 2Co_5:14 : Rom_5:12).

2. A power working out complete deliverance for His people.

(1) From the curse of the law (Isa_42:21; Gal_3:13; Act_13:39).

(2) From the pollution of sin (Rom_8:2).

(3) From all the artifice and power of the prince of darkness Col_1:13).

(4) To support His people in death, and receive their spirits to a world of Psa_73:26; 2Ti_1:12; Psa_23:4).

(5) To raise their bodies from the dissolution of the grave, and conduct their complete persons to the regions of eternal felicity (Joh_11:25; Joh_11:44; Php_3:21).

(6) The efficacy of His saving grace continueth the same throughout all succeeding ages. His energy wrought from the date of the first promise Gen_3:15). By faith in Him the elders obtained a good report Heb_11:2). His victorious energy still continueth the same Heb_13:8).

II. WHAT EVIDENCE WE HAVE THAT HE IS REALLY SO.

1. He was commissioned by the Father for this great work (1Jn_5:11).

2. He appears in His person and character, eminently fitted for the work.

3. He has done and borne all that we can imagine necessary to effect it 2Co_8:9; Php_2:7-8; Heb_9:24).

4. He has been approved by the Father, as having completely answered this glorious design (Rom_1:4; Mat_28:18-20).

5. He has made such gracious promises of salvation, as imply a full power of accomplishing it (Tit_2:11; 1Ti_1:15-16; 1Ti_4:10; Rom_5:18).

6. He has already begun and carried on the salvation of a multitude of souls 1Co_6:11; Rev_7:13-14).

III. THE PARTICULAR ARGUMENT FOR IT. He ever liveth to make intercession for them.

1. The foundation of it. His atonement (Heb_9:12).

2. The extent of it. The intercession of Christ is not merely His appearance before God in the body in which He suffered; but it is attended with a constant and ardent desire that His death may be effectual to the purposes designed, in bringing many sons and daughters to God (Heb_2:10).

3. The perpetuity of it: He ever liveth. Even at this moment Christ appeareth in heaven for us (Isa_40:28).

IV. THE CHARACTER OF THE PERSONS WHO ARE ENCOURAGED TO EXPECT SALVATION IN HIM. Such as come unto God by Him.

1. A sinner must come to God through Christ. His coming to God implieth

(1) A firm persuasion on of His being and attributes (Heb_11:6).

(2) An earnest desire to secure His favour (Job_10:12; Psa_4:6; Psa_30:5).

(3) A readiness to forsake whatever cometh in competition with Him Isa_26:13).

(4) A willing subjection to His service (Luk_10:27; Rom_6:13; Psa_119:16-127).

(5) A keeping up a constant correspondence with Him (Psa_73:23; 1Jn_1:3).

2. His coming to God through Christ implieth

(1) A deep sense of his need of a Mediator, in order to a comfortable intercourse with God. Christianity is the religion of sinners; self must be humbled, that Christ may be exalted (1Pe_5:6). Christ is our days-man.

(2) A full persuasion of His saving power (Mar_9:24; Mat_8:2).

(3) A cheerful confidence in the grace of Christ (Joh_6:37; Joh_7:37; Mat_9:13; Mat_12:20).

(4) A cordial approbation of the method in which He bestows salvation Act_9:21; Rom_1:17).

(5) A constant care to maintain proper regards to Christ in the whole course of our walking with God (Eph_2:18; Gal_2:20; 1Pe_2:5). Reflections:

1. How great is that salvation which the Lord Jesus Christ hath wrought out for us (Heb_2:3; Isa_43:11).

2. How important is it that we all seriously inquire after this great salvation 2Pe_1:10).

3. How great is the danger and misery of those who reject and affront such an Almighty Saviour (Rev_6:15-17).

4. How admirable and amiable doth the blessed Jesus appear, when considered as the great Intercessor of His people (Son_5:16).

5. With what holy boldness may the sinner draw near to God, in dependence on such an Intercessor (Heb_4:14-16; Heb_10:19-22).

6. Let us adore the Divine goodness, that such a salvation is offered us in so reasonable, so easy, and so gracious a way (Rom_10:8; Luk_19:40).

7. Let us seriously examine whether we come to God by Christ (Act_13:26).

8. Let those who have come in this manner be thankful and courageous: let them go on till the God of p ace bruise Satan under their feet, give them victory over death, and finally crown them with eternal life. (J. Hannam.)

Of Christs making intercession

For this intercession of Christ there is all sorts of evidence in Scripture, by types, prophecies, and plain assertions. That was typified under the law, by what the high priest is appointed to do on the day of expiation (Lev_16:11-15). It is foretold by the prophet (Isa_53:12). It is plainly asserted in the New Testament Rom_8:34; Heb_9:24); how, and in what capacity he appears for us (1Jn_2:1-2).

1. For the nature of it. In general, it is Christs appearance in heaven in behalf of His people, as having on earth satisfied for them, done and suffered all things which were requisite on His part to be there accomplished for their salvation, both for the removing of what might hinder it, and purchasing what might perfect it, and make it complete; or a presenting of Himself, as having finished what was necessary on earth, for the saving of them to the utmost. More particularly, it includes these severals:

(1) He appears in our nature, not only as God, but as man (1Ti_2:5). He appears as one concerned for us, as one who is bone of our bone, and flesh of our flesh.

(2) He appears as our advocate, to present us and our cause unto God.

(3) He presents His death as suffered in our stead, His blood as shed for us.

(4) He presents His will and desire that His people may have all the purchase of His blood. The will of The Divine nature as He is God, the desires of His human nature as He is man. Thus He is said to intercede for us, in that the Father understands that it is His will and desire, qs He is God and man, that His people may be possessed of all the effects, and receive all the advantage of His obedience and sufferings for them; so that His intercession is in effect His praying for us in heaven.

2. For the efficacy of it.

(1) The intercession of Christ is grounded upon merit, an therefore must prevail in point of justice.

(2) The efficacy of it appears in the acceptableness of all included in Christs intercession unto God the Father, and His readiness to comply with the motions which it imports.

(3) By virtue of His intercession all that He purchased by His obedience and sufferings is actually conferred.

(4) Christs intercession was effectual before He was actually an intercessor. By virtue of this all believers from the beginning of the world were pardoned and saved.

3. As to the continuance of this intercession, it is perpetual. The text is express for this, He ever lives, &c. He intercedes while He lives, and He ever lives; He intercedes always.

(1) Without intermission.

(2) Without end. It is represented as the end why He lives, and the end of His life He pursues every moment.

Use 1. This leads us to admire the loving-kindness of Christ to lost sinners, in that He lives ever to make intercession for them. His affection to His people, His condescension for them, appears herein every way admirable and astonishing. There are four severals held forth in the text, which may render this for ever wonderful in our eyes.

(1) That this should be one end of His life. That He should live for us; live, to make intercession for us; live, that this should be an end and design of His life, to free us from misery, to promote our happiness and secure it; that the Son of God, infinitely happy and glorious without us, should make the concerns of men, inconceivably below Him, the design of His life; and declare that He lives for this reason, and will live upon this account, to appear on their behalf.

(2) That He should live again for us; live mote than once, more than one life for us. He had already lived one life for us, and had already lost one life for us; and when a new life was restored to Him, He would live that life for us too. As though He had not thought it enough to live one life for us on earth, He lives another for us in heaven.

(3) That He lives in our nature, and appears for us, not only as God, but as man, as one of us, as nearly allied to us; as our kinsman (Job_19:25), our brother (Heb_2:11-12). It was a wonderful condescension, that He would take our nature, and unite it with the nature of God in one person; for what is man to Him but a worm? It is more worthy of admiration than if the greatest monarch should take upon him the form, and live in the likeness of a worm. This was greater love and honour than He would show the a gels (Heb_2:16).

(4) That He lives thus evermore (Rev_1:18). And for what end He evermore lives, He expresses here by the apostle. This second life He lives for us is not like the first, a life of some certain years, but an endless life. He ever lives in our nature; He is never wary, never ashamed of it, how mean and vile soever it be, as it is ours.

Use 2. This teaches us to live for Christ. This highly, strongly engages us to it. Shall He live for us again and again, and live eternally for us; and will not we live once, live a little while for Him? But how? Why, after His example and method He shows us. His living for us in the text succeeded His dying for us; He was made a sacrifice before He lived to intercede for us. There is something we must die to before we can live for Him. We must sacrifice our worldly, carnal, and selfish interest; carnal and earthly designs, and affections, and inclinations, and actings, must be crucified. And then positively, to live for Him is to make it the chief end and constant design of our lives, to please Him and be serviceable to Him; to conform in all to His will, and employ all for His honour and interest.

Use 3. Here is great encouragement to faith and hope. Firm ground to believe and expect salvation to the uttermost, for those that come unto God by Christ, i.e., to those that repent and believe; those that abandon sin in heart and life, i.e., in sincerity, resolution, and endeavour, and fly unto

Christ for refuge, betaking themselves to Him, to be rued and saved by Him. Such may have strong consolation from the intercession of Christ Heb_6:18-20). (D. Clarkson.)

Christ interceding in heaven for His people

I. IN ORDER TO UNDERSTAND WHAT THE INTERCESSION OF CHRIST IS, AND WHAT IS IMPLIED IN IT, WE MUST CONSIDER AND COMPARE THOSE PASSAGES OF SCRIPTURE WHERE IT IS SPOKEN OF. The two principal passages of Scripture where it is directly spoken of are the text and Rom_8:34, in which the same word is used as in the text. The word which in these two passages is translated to make intercession, just means to plead with--to use entreaties and importunities (in order to obtain something we desire)with reference to another person. There is a other passage of Scripture which refers to one branch at least of Christs intercession, and casts additional light upon it, viz., 1Jn_2:1. The idea which this statement is intend, d to bring before our minds is substantially this--that whenever a believer commits a sin, and that sin comes up before the throne of God, pleading for punishment against the offender, upon the ground that cursed is every one that continueth not in all things written in the book of the law to do them, Christ steps forward as his Advocate and Intercessor, to avert the threatened danger--takes the sin on His own shoulders--and pleads, in order to its remission, the perfect sacrifice He once offered up of Himself to satisfy Divine justice, and to purchase for Himself a peculiar people. That His sacrifice is the foundation of His advocacy or intercession with reference to the sins of believers, is implied in the statement which immediately succeeds, viz., in the second verse. He has expiated or atoned for our sins by shedding His precious blood, and is therefore well entitled to appear as our Advocate, when we are accused, and to prevail on our behalf. The apostle goes on to state that this privilege of having with the Father an Advocate who had expiated their sins, was not peculiar to them, that is, to those of whom, and in whose name, he was then speaking--in other words, to those who had already believed on Christ Jesus;--but that it extended to the whole world--to all who should afterwards believe on Him, without distinction of period or country. Finally, in illustration of the nature of our Saviours intercession, we have what is commonly called His intercessory prayer, as recorded in Joh_17:1-26. We have another instance of intercessory prayer on our Saviours part, in a particular case, when He prayed for Peter, that his faith should not fail, notwithstanding the peculiar violence of Satans temptation. We are assured, then, that Christ ever liveth to make intercession for His people--that He is continually employed at the right hand of God pleading on their behalf--pleading what He Himself has done and suffered for them--presenting, in their name and for their sakes, the punishment He has endured, that they might be delivered from guilt and danger--the merit which He has wrought out, that they might be accepted, and blessed, and rewarded. Christ is continually presenting before His Father His wishes with regard to what His people should enjoy and suffer; and their enjoyments and their sufferings, their trials and their supplies of grace, are just what He sees to be best for them--what He in consequence wishes and pleads for in their behalf--and what they therefore certainly receive. This is what is implied in Christs intercession. We are told that Him the Father heareth always; and no wonder, when He pleads the efficacy of that sacrifice which has fully satisfied Divine justice, and which is commensurate in efficacy with the exceeding sinfulness of sin;--when He pleads the worth of that meritorious obedience which has fully satisfied the Divine law, and which is commensurate in value with an eternal and exceeding weight of glory. All true believers, then, should have perfect confidence in Christs willingness and ability to work out their complete salvation--to finish the good work that He had begun in them--to overrule everything in their temporal circumstances for their eternal welfare--and at last to make them more than conquerors.

II. WE SHALL NOW ENDEAVOUR TO ILLUSTRATE THE PRACTICAL PURPOSES TO WHICH THIS GREAT DOCTRINE WE HAVE ATTEMPTED TO EXPLAIN, TO ILLUSTRATE, AND TO ESTABLISH, MAY MOST OBVIOUSLY BE APPLIED.

1. Let us consider the practical application of this doctrine, with regard to the sins of believers. The knowledge that we have an Advocate or Intercessor--ready at all times to take the burden of our guilt upon Himself, and to free us from its painful consequences--while it tends greatly to comfort and encourage us, and is indeed indispensable to our serving God acceptably.

has no tendency, when rightly viewed and seen in its proper connections, to encourage us in sin, or to lead us to think lightly of guilt. Everything connected with the history and work of Christ--with His incarnation, and humiliation, and suffering, and death--isfitted to lead us to regard sin as exceeding sinful.

2. Let us consider the intercession of Christ with reference to the outward circumstances and worldly condition of believers. The truth which in this view it presents to our mind is this, that the outward circumstances of believers, except in so far as they are the necessary results--according to the ordinary laws of nature and providence--of the sins they have committed, are just, at any one time, precisely what their kind and compassionate Saviour wishes them to be;--and that they, are wholly the result of His wishes and prayers, presented before the throne of His Father--and because they are His, carried into complete effect.

3. Let us consider the doctrine of our Saviours intercession with reference to the believers prayers. We are to pray at all times in Christs name--relying entirely upon Him and His work for the acceptance of our services, and the answering our petitions. But His intercession implies something more than this, or rather it gives a distinct and palpable form to this idea. It implies that our prayers are heard and answered only in so far as Christ takes them and presents them in His own name, and on the ground of His own merit, before the throne of His Father.

4. Let us consider the intercession of Christ in its reference to the believers prospects and ultimate condition. The very object of Christs intercession for His people, then, is that He may thereby secure their final deliverance from sin and all its consequences--their restoration to Gods image--and their admission to dwell for ever in His presence. All this it is admirably adapted to effect; and all this, therefore, it will assuredly accomplish. To have Christ interceding for us at Gods right hand is all that we can need, and all that we should desire, as appertaining to life or to godliness. It secures deliverance, full and final, from every real evil--the possession, complete and eternal, of every genuine source of happiness. (W. Cunningham, D. D.)

Christs intercession

The knowledge of Christ as the Mediator is essential to the spiritual life. There is no truth within the range of the Christian system of richer interest and of higher worth. Like the orb of day, it is the source of the light, life, and joy of religion.. It is the one foundation on which rest mans acceptance with the Judge, and his dearest hopes of the future. It is a treasure of mercy to the guilty, and of consolation to the believer. It proves the perfection of Christianity as the system of salvation, and establishes its claim to be the religion of the world.

I. ITS NATURE. A priest resembles one who seeks to reconcile parties at variance, and has the probability of success from being their mutual friend.

In the Bible it is generally understood to denote a holy person, presenting sacrifices to God, as a propitiation for sin in the behalf of others. The priestly dignity of the Lord Jesus is not to be considered as a mere figurative expression. His is a true and real priesthood. He was called of God, in those ineffably mysterious transactions of the Godhead in the pre-distant eternity, when the Son was designated and made an high priest; by the impressive solemnity of an oath, when the Lord sware, Thou art a priest for ever; and by His sublime consecration, when being obedient ante death, even the death of the Cross; He was baptized with blood, as was Aaron, and was made perfect through suffering. Will He not then be heard in your behalf? Will the Father ever reject Him? Should not this banish your fear and doubt, and minister strong consolation when you flee to Him as your refuge?

1. To make oblation and satisfaction for the sins of the people was the first act of the priesthood. Beneath our curse He bowed His head; this was the true and perfect atonement making full reconciliation; this was the only plea God could accept, and it is the basis of the whole mediation of Christ, giving to it its efficacy and prevalence. It is the all-sufficient reason and motive for the exercise of His mercy in restoring holiness and happiness to mans guilty race; possessing such fulness of merit as to entitle the believer to a salvation replete with blessings; and retaining an everlasting efficacy, amidst the changes of time, until the consummation of all things.

2. Intercession was a necessary duty of the priesthood. Aaron fulfilled it by signs upon the annual day of expiation, passing through the courts of the sanctuary, and appearing before the awful symbols of Jehovahs presence, he sprinkled the mercy-seat with the sacrificial blood, and presented the fragrant incense. The sprinkling of the blood was the perpetuation and completion of its being shed as a sacrifice. There was the same necessity that the Victim of Calvary should appear in the highest heavens for us. Had He remained in the sepulchre, you could not participate in the benefits of His death, its everlasting efficacy as an atonement would cease. Why should He reappear in glory with His crucified body, bearing the symbols of its humiliation unto death? Might He not have left it in the sepulchre, and clothed Himself with a new body, pure as the firmament? This would be easy, but it would destroy His purposes of grace. The Jewish priest came before the God of Israel with the same blood which the victim had shed, thus appealing to it as the atonement. So likewise does the Mediator present Himself to God in the same nature which bore the curse, and whose precious blood was the ransom price. Thus His presence in heaven is virtually a continuation of His bodily passion, and a continued presentation of the sacrifice; it is a testimony to its fulness and perfection, to its permanent validity and efficacy.

3. To bless the people was another prominent duty of the high priest. This was the sequel to the intercession. To give full exhibition of this glory of the Lord Jesus, the illustrious Melchisedec was chosen as a type, and special notice is taken of his blessing Abraham, by virtue of his authority as Priest of the Most High God. This was the joy desired by Jesus when He endured His Cross the reward that was set before Him. Even the right to confer the infinite and everlasting blessings of redemption on a world of sinful and lost beings.

II. THE TEXT SUGGESTS SOME OF THE EMINENT PECULIARITIES OF THE PRIESTHOOD OF CHRIST.

1. It is unchangeable. This is its excellence, its perfection. It is Jesus still, and will be always so. The office cannot be transferred. He is the great High Priest, supreme in dignity and power, without an equal, rival, or successor. There needs no change. Death hath no more dominion over Him. I am He that liveth and was dead, and behold, I am alive for evermore.

2. His priesthood is eternal. He is consecrated for evermore. It is not endless absolutely, but only while the mediatorial dispensation abides. The period will come when the Son shall deliver up the kingdom to God; no more shall the cry of blood be heard, intercession shall cease, and the Triune God in His glory and felicity shall be all in all to the myriads of pure spirits. Then the triumphant church can no more need a Mediator.

3. The priesthood of Jesus possesses a peculiar perpetuity. He ever lives, or He lives to be ever interceding. The infirmities of earth cannot exist in glory to mar the beauty and perfection of His mediatorial work. His love is not subject to the uncertain fluctuation of human passions. His mediation is not formal or official, it is the labour of His heart. His intercessions too are uninterrupted by external causes. Though the care of the universe reposes on Him, yet His mind is never absorbed with its anxieties, nor withdrawn from the high purposes of His intercession.

III. THE BENEFITS DERIVED THROUGH THE INTERCESSIONS OF CHRIST. He ever liveth to make intercession for them. For whom? The angels need it not; the devils are reserved m everlasting chains under darkness, and no purgatory has received the lost of mankind, from which masses or intercession can release them; the shadows of eternal night settle over their doom. Nor, on the other hand, are the benefits of the intercession limited to believers only, though they share most largely His affections. He prays for all who believe in His name. Yea, He intercedes for the world, for sinners of every age, every country, every shade of guilt. A right to the Tree of Life is the boon of every sinner. Who needs despair of mercy? Why will ye perish? The list of blessings descending to you through Him is infinite. Thence come all the mercies of the tile that now is, riches, honour, and length of days. You little consider how it affects the choice of your inheritance, your trade, your fields, your life, your health, your family, your all things! The range of spiritual blessings is still more extensive. There is your preservation from a merited punishment. Review the follies of youth, the sins and backslidings of riper years, and you will confess Tis just, the sentence should take place. But what an impressive consideration, that you are now kept from the everlasting burnings, only through His merciful intercessions! Here also is the pledge of pardon to the penitent. Would a guilty creature dare to utter cry for mercy before a throne of justice and judgment, clothed with majesty and terror, and guarded by the flaming sword of wrath? Trembling soul! that flaming sword of the cherubim is gone, that throne is a mercy-seat through the blood of sprinkling, bending over it is the covenant sign of peace, the radiant bow of mercy. The presence of the Intercessor there is the testimony that God is reconciled, and it proclaims to you a free salvation through faith in His name. Here is your hope of the universal spread of the gospel. It is for this He ever tires in glory, that He may secure the consummation of His own plans of love, and rejoice over a recovered world, prostrate at His feet, glorifying Him in endless praise. (George F. White.)

The great Intercessor

I. THE NECESSITY AND NATURE OF THIS INTERCESSION

1. It was necessary. As necessary as every other part of the work of our salvation. His incarnation was necessary to His obedience, His obedience to His death, and His death to His intercession. His object in obeying and dying was to intercede on behalf of transgressors, for whom He made an atonement. His atonement would be of no avail without His intercession. Heb_9:7-8; Rom_8:34).

2. Its nature. Appearing in the court of heaven as our Advocate and Mediator (Heb_9:24). Appearing in human nature to represent us Act_7:55-56). Presenting His wounds as a plea to he heard Rev_5:6). Presenting our prayers perfumed with the incense of His merit (Rev_8:3-4). Answering all accusations preferred against us (Zec_3:1-2). Pleading with God for all covenant blessings (Joh_17:24).

3. The manner of Christs intercession. He admits our guilt, confirms and establishes the law, and pleads His own obedience and death for our acquittal (Rom_3:21-23).

II. THE QUALIFICATION OF THE INTERCESSOR, AND THE DESIGN OF HIS INTERCESSION.

1. His qualification as Intercessor. He is one with God, and therefore can enter into the mind of God; the anointed Mediator, and therefore has authority in the court of heaven. He is perfectly holy, and has free access to the throne; He has done all that was required of us, and therefore has a claim, and cannot be denied the privilege of representing our cause. He is omniscient, and knows all our wants; faithful, and will not forget or deceive us; true to His engagement, and will fulfil all His promises; full of sympathy, and can wed feel for us.

2. The end and design of His intercession. For the outpouring of the Holy Spirit, for the pardon of sin, reconciliation with God, access to God, and acceptance with Him; our preservation from sin, perseverance in holiness; our sanctification and glorification, and also for the establishment of His kingdom in the world.

III. THE PREVALENCY AND PERPETUITY OF HIS INTERCESSION.

1. Its prevalency. The dignity of His person secures it; God will ,not refuse His Son. The perfection of His work; God is well pleased in Him. The wisdom of His request; it is in accordance with the will of God. His ability to save all who come to Him; the many instances in which He has already saved. He is always ready to undertake our cause, and has never pleaded in vain. Believers in every age are receiving blessings from Him.

2. Its perpetuity. There will be no change in His priesthood as there was in Aarons (Heb_7:11-25). He continues for ever. He is always before the throne, pleading our cause. This day, this hour, while we are assembled to worship, he is representing our cause in the court of heaven. Lessons:

1. Learn not to trust any other intercessor but Christ.

2. There is no case He will refuse.

3. In all our approaches to God we must look by faith to Him.

4. How great is the privilege of having an Advocate in heaven.

5. The awful state of those who do not seek an interest in His atonement and intercession. (The Evangelical Pro,chef.)

The intercession of Christ

I. ITS REALITY (Heb_9:24; 1Jn_2:1; Rom_8:34).

II. ITS NATURE. On earth He offered the necessary sacrifice for sin, and now, in heaven. He pleads it.

III. ITS DESIGN OR END. To secure to His disciples the actual possession of all those inestimable privileges which it was the object of His obedience and sufferings to procure on their behalf.

1. The pardon of their daily sins.

2. The acceptance of their worship.

3. Victory over their enemies, consolations under their trials, a spirit of affectionate union among themselves, increasing sanctification, and preservation from the evil of the world.

4. Grace to persevere to the end.

5. Final acceptance, and certain admittance into heaven.

III. THE PECULIAR EXCELLENCIES OF CHRIST AS AN INTERCESSOR. In Him exists every moral quality that is suited to inspire the profoundest reverence, to call forth the warmest affection, and to justify the most unbounded confidence.

1. He is a wise Intercessor. He knows what blessings to seek for us, what pleas to offer, and how best to enforce them in order to ensure success.

2. He is a faithful Intercessor.

3. He is a merciful and sympathising Intercessor. He is capable of conducting the cause of many at once, and yet of attending minutely to the case of each individual.

4. He is a successful Intercessor.

5. He is an ever-living Intercessor.

6. He is the only Intercessor. Lessons:

1. The unchangeable nature of the Saviours love.

2. How great the obligations of every Christian!

3. How deplorable is the situation of those who have no Advocate in heaven! (Essex Congregational Remembrancer.)

The Saviour interceding

I. There are THREE OFFICES which Christ sustains in reference to the salvation of men prophetical, sacerdotal, and regal. These comprehend all that He has done, is doing, and will do, in reference to our salvation, until the mediatorial kingdom be given up. Intercession is part of the sacerdotal office.

II. THE PURPOSES for which He sustains the office of mediation and intercession.

1. For the suspension of merited punishment and the extension of our probationary existence.

2. For the continuance of the economy of grace in the Church, and the supply of spiritual influence to the minds of men. This is necessary to help in improving our extended probation.

3. For the pardon and salvation of the most reprobate and guilty. So Isaiah tells us in that admirable prophecy of the mediatorial work of Christ with which the whole of his fifty-third chapter is engrossed. He made intercession for the transgressors.

4. That our persons and services may be acceptable to God. Through Him we have access by one Spirit unto the Father.

5. The intercession of Christ embraces in a very special manner the interests of His people. Lessons:

1. The majesty and holiness of God the Father.

2. The love of Christ.

(1) Its constancy.

(2) Its comprehensiveness.

3. The necessity of availing ourselves of the advocacy of Christ.

4. The necessity of cultivating a continual sense of dependence on Christ. (J. Summerfield, M. A.)

The two Intercessors

(with Rom_8:27):--One of the ways in which the enemy of souls destroys men is by joining together what God has separated. Hence the alliance between the world and religion. Another mode by which he destroys is to separate what God has joined together: such as principle and practice; doctrine and duty; pardoning mercy and renewing grace. That man is not yet truly awakened and enlightened from above who does not see and feel his equal need of--the Saviour and the Sanctifier--the Son of God and the Spirit of God--the work of the one for him, and of the other in him. To such a connection I am going to lead you. For, be it remembered, every Christian has two Advocates, two Intercessors; and they should be viewed relatively to each other. Jesus ever liveth to make intercession for them. The Spirit itself maketh intercession for us. (See Rom_8:27.)

I. Let us consider THE INTERCESSION OF CHRIST. Dr. Owen long ago complained, and there is much truth in the remark, that we do not dwell enough, in our thoughts, on the present life of Christ: for He is living, not a life of glory only--though even this should delight those that love Him--but a life of office. When our Saviour left our world He ascended up far above all heavens; and frailty might have feared that His concern for us would have ceased with His residence among us. But, says Paul, though Jesus the Son of God be passed into the heavens, we have not an high priest who cannot be touched with the feeling of our infirmities. The ligature which unites us remains, and is all sensibility and life. He ever liveth to make intercession for us. Volumes might be written on the subject; but we must be brief. It has been questioned whether this intercession be vocal. Why should it not? He is clothed in a body like our own. But, not to intrude into things which we have not seen, it is enough for us to know

1. That His intercession is real. It consists in His personal appearance; in the presentation of His sacrifice, and claiming the, benefits arising from it. AEschylus was strongly accused, and likely to be condemned. His brother Amyntas engaged to be his advocate. Amyntas had done much for the commonwealth; and, in a certain action, in their service, had lost a hand. He came into the court. The court was uncommonly crowded; and all were eager to hear him plead ,in so interesting an occasion. But he said nothing--he only held up his dismembered arm! The audience and the judgeswere so moved as immediately to order his brothers release. It does not appear that the high priest said anything when he entered the holy place: but what he did spake loud enough. He wore the names of the twelve tribes of Israel on his breastplate; he took the blood of the slaughtered victim in a basin, and sprinkled the mercy-seat, and burned incense before the golden altar, and then came forth and blessed the people. Abels blood spake to God from the ground; that is, it demanded vengeance: the blood of Jesus is equally vocal; but it speaketh better things than that of Abel--it calls for mercy. How did John see Him in the vision? As a lamb that had been slain; that is, with the wound in the neck, and the blood on the wool. Without a figure--He retains in His glorified body the marks of His sufferings and death.

2. It extends to all our important interests. We may look upon His prayer for His disciples, on the night in which He was betrayed (Joh_17:1-26.), as a specimen of His continued intercession before the throne. And for what does He not there plead? Is it their preservation (verse 15)? Is it their renovation (verse 17)? Is it their union (verses 21-23)? Is it their glorification (verse 24)?

3. It is successful. I know, says He, that Thou hearest Me always. This conclusion is derivable from the grandeur of His character, and His nearness to God.

II. Let us examine THE INTERCESSION OF THE SPIRIT: for the Spirit itself maketh intercession for us. In entering on this, it is necessary to observe, that, subjectively and instrumentally considered, religion is our own work: we run the race set before us; and fight the good fight of faith: we believe, and repent, and pray; but, owing to our natural ignorance, and weakness, depravity, and aversion, it is God that worketh in us to will and to do of His good pleasure. To His Spirit, therefore, all our renovation is ascribed: we are said to be born of the Spirit; to be led by the Spirit; to live in the Spirit; to walk in the Spirit; and to worship God in the Spirit. Let us see, then, how this Divine agency brings the sinner upon his knees and keeps him there.

1. The Spirit leads us to an acquaintance with ourselves. He removes the veil of ignorance and delusion that concealed our state, our wants, and our desert; and the man who once said, I am rich, and increased with goods, and have need of nothing, now sees that he is wretched, and miserable, and poor, and blind, and naked.

2. The Spirit fixes upon the mind a concern to be delivered and relieved, too great to be shaken off. His sin is ever before him. Neither business, nor company, nor amusement, can ease the anguish of his broken heart, or divert him from the inquiry, What must I do to be saved?

3. The Spirit enables us to apprehend and believe the mercy and grace revealed in the gospel. Hence arises a hope that maketh not ashamed. This hope enters the soul, as the sun does a garden in spring, calling forth, by a genial influence, the leaves and the buds, after the dreariness of winter.

4. The Spirit renews our souls, removes our alienation from the life of God, and produces in us those principles and dispositions which cause us to delight in approaching Him, and even to give thanks at the remembrance of His holiness. Thus our duly is converted into a privilege; and we find it too good to draw near to God ever again to restrain prayer before Him.

III. View them IN THEIR RELATION TO EACH OTHER. It is easy to distinguish these Intercessors. The one makes intercession above; the other below: one in the court of heaven; the other in the conscience. The one makes intercession for us, the other in us. But there is a connection between them; and it is threefold.

1. A connection of derivation. The one flows from the other.

2. A connection of dependence. The one needs the other.

3. A connection of evidence. The one proves the other. As to some of you, how long have you been praying, Say unto my soul, I am thy salvation. Show me a token for good, that I may rejoice in thee ? What happy beings would you go away at the end of this exercise, if you could ascertain one thing; n freely, that the Redeemer thinks upon you for good--and appears in the presence of God for you! Well, the proof does not lie far off--it is nigh thee, even in thy month and in thy heart. It is prayer--not fine prayer--not well-arranged language. The proof does not require language at all.No--but a broken heart: a contrite spirit; tears; sighs; groanings--groanings which cannot be uttered. Of this therefore rest assured, that if the Spirit itself is thus making intercession in you, Jesus is ever living to make intercession for you. (W. Jay.)

The Saviours intercession

He ever liveth to make intercession for us is the noble description of Christs mission in heaven, and as though to complete the idea of unceasing and perpetual vitality it is added that the work is carried on according to the power of an endless life. In these days of freedom and independence we scarcely realise the force of a word like intercession. How strange it seems to us to read, in the prefaces of their books, the most earnest entreaties for patronage and aid from great authors to persons now utterly forgotten, though once powerful. It is not easy to conceive how dependent was genius and worth upon the influence of those in power. Or in still worse days, such as those of war and violence, the weak and helpless were utterly neglected, and even for mere justice were dependent on the good offices of the influential and powerful. What a state of society is shown by the old German proverbs, supposed to have originated amidst the terrible hardships of the peasant and the poor man during the thirty years war. Such sayings as Favour is better than right, or A handful of might is better than a sackful of right, tell of days of bitter oppression and injustice, and in such times the good steward who would intercede for the starving peasant, or the kind countess who would plead for the oppressed, or the benevolent bishop who advocated the poor mans rights before greedy monarchs and servile counciler made the office of a mediator and an intercessor well understood. Let us picture to ourselves such a scene as may often have occurred. The father of a little family has been compelled to follow his feudal lord to the field, and fallen in battle. A covetous neighbour grasps their little farm, and the unfeeling over-bailiff pays no heed to their complaints. At length, driven from their home, the poor widow, with the ragged little children, begs her way to the palace of the king. Oh, if only she could lay her troubles before him, surely his kind heart would feel for her; doubtless his authority could redress her wrongs. But now, as she stands before the royal palace, she perceives that the gate is guarded by watchful sentinels, who forbid all entrance. She gazes wistfully through the gilded railings, she sees the splendour within--the towers and colonnades, and ranges of windows glistening in the sunlight; she beholds the smooth lawns, and the parterres gay with bright flowers, and wonders if those who enjoy all this magnificence know how hard and miserable are the lives of many others! But at this moment a lithe young figure advances along the broad gravelled walk. He is richly clad, a white plume adorns his cap, a noble hound gambols by his side, two attendants follow at a respectful distance. It is the kings only son. And now his keen young eye has caught sight of the wretched group that are peering through the iron bars. He notes their hungry looks, and bare feet, sore and blood-stained with long travelling, and their poor rags and emaciated frames. His heart is filled with pity for their sufferings. Drawing near he asks their history, what they seek, what they need. He listens patiently to the mothers long narrative, he helps her to explain herself by encouraging questions, and at last, finding that her great desire was that she could have her cause brought before the notice of the king, and that she had none to plead for her, he bids the sentries admit her, and taking the poor woman by the hand he leads her up to the palace door, and then, entering within its gilded portals, he himself lays the statement of her helplessness and misery before the throne, and asks in his own name for her petition to be granted! This is what intercession means, and the Christian rejoices as he kneels to utter the name of Jesus, to pour out his heart before Him, and realises with joy that the cause of the poor trembling, sin-stained mortal is pleaded on high by the ascended Lord--that wondrous Mediator, who is Man to feel with us, but likewise Divine in His nature, and endued with the power of an endless life. (J. W. Hardman, LL. D.)

Christ as Intercessor

I ought to study Christ as an Intercessor. He prayed most for Peter who was to be most tempted. I am on His breastplate. It I could hear Christ praying for me in the next room, I would not fear a million of enemies. Yet the distance makes no difference; He is praying for me. (R. M. McCheyne.)

Intercession

Intercession is a law term borrowed from courts of judicature, and signifies the action of a proxy or attorney, either in suing out the rights of his client, or answering the cavils and objections brought against him by the plaintiff. This Christ does for believers. (Sunday School Chronicle.)

Christs prevailing intercession

To the uttermost! Oh, my friends, these are precious words to a ruined world. Where is the individual whom He cannot save? Is it the man who to the treachery of Judas adds the persecuting ferocity of Saul? He intercedes, and the lion in a moment is changed into a lamb. Is it the man who is backsliding as Peter, or steeped in wickedness as Manasseh? He intercedes, and a conversion is accomplished. Is it the man who with the hypocrisy of the Pharisee combines the daring profanity of the infidel? He intercedes, and heaven is filled with gladness at the mans salvation. Is It, in short, the man whose whole life has been spent in insulting the name and breaking the law, and trampling on the grace of God? Even for him there is mercy. The High Priest intercedes, and the repentant prodigal is saved. You cannot name a sin which He is unable to forgive. You cannot think of a sinner whom He is incompetent to save. Tell us not of limitations. Talk not to us of exceptions. An infinitely valuable sacrifice recognises not the one--mercy admits not the idea of the ether. Every attribute of God disowns--the whole covenant of redemption repels such an unworthy notion as ruinous at once to the scheme of grace and to the hopes of man. No matter how deeply dyed with pollution my bygone history may have been; no matter what may have been the amount or enormity of the transgressions which I have committed, if I have come unto God through Christ, I am so sure of the efficacy of Christ s intercession in my behalf, that I can confidently join with the apostle in his exulting exclamation (Rom_8:33-34). (James Jeffrey.)

Intercessor and Mediator

To mediate and intercede are both conciliatory acts; the intercessor a d mediator are equals or even inferiors; one intercedes or interposes for the removal of evil; one mediates for the attainment of good. Christ is our Intercessor, to avert from us the consequences of our guilt; He is our Mediator, to obtain for us the blessings of grace and salvation. An intercessor only pleads; a mediator guarantees; he takes upon himself a responsibility. Christ is our Intercessor by virtue of His relationship with the Father; He is our Mediator by virtue of His atonement, by which act He takes upon Himself the sins of all who are truly penitent. (G. Crabb.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

7:25 able, once and forever, to save: Since Jesus lives forever, the salvation he brings also lasts forever. To draw near to an eternal God, we need an eternal priest. • Jesus will intercede or appeal to God for us as our High Priest of the new covenant, and his intercession is never-ending (see 9:11-28; 10:21-22; Rom 8:31-34).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Heb 7:25. Ὅθεν, whence) From this, that He remains.—καὶ, also) He not only remains, but also saves.—σώζειν, to save) by His own name, Jesus, Heb 7:22.—εἰς τὸ παντελὲς, to the uttermost) So Luk 13:11. The meaning of παντελῶς is, in all ways, 1, 2 Macc. often. It is construed with δύναται, He is able; as πάντοτε, always, with ζῶν, living.—τοὺς προσερχομένους, those that come near) by faith, ch. Heb 4:16, Heb 10:22.—διʼ αὐτοῦ, by Him) as by a priest.—τῷ Θεῷ, to GOD) ch. Heb 11:6, Heb 12:22-23.—πάντοτε ζῶν, ever living) Because He always lives, therefore He is able to the uttermost. He is not prevented by death; comp. Heb 7:23.—εἰς, to) that is, even so as that He intercedes for them. The gradation may be compared in a passage of Paul’s very like this, Rom 8:34, and εἰς τὸ below, ch. Heb 11:3. There was but one offering, Heb 7:27; but ἔντευξις, intercession, for our salvation is continued in the heavens, Heb 7:26. Whence it results, that we can never be separated from the love of GOD in Christ. See again Rom 8:34; Rom 8:38-39.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Heb_7:25. Ὅθεν] Wherefore, sc. because His priesthood is an everlasting one.

καί] also, represents the statement, Heb_7:25, as being the natural effect of the ἀπαράβατον ἔχειν τὴν ἱερωσύνην, Heb_7:24, as its cause.

εἰς τὸ παντελές] means: perfectly, completely, entirely (comp. Luk_13:11), and combines with σώζειν in one idea. Theodoret: αὐτὸν γὰρ σώζειν ἡμᾶς εἴρηκεν καὶ τελείαν σωτηρίαν παρέχειν. The meaning: in perpetuum, attached to the word by the Peshito, the Vulgate, Chrysostom (οὐ πρὸς τὸ παρὸν μόνον, φησίν, ἀλλὰ καὶ ἐκεῖ ἐν τῇ μελλούσῃ ζωῇ), Oecumenius, Theophylact, Luther, Calvin, Schlichting, Grotius, Heinrichs, Schulz, Stein, Stengel, and others, in joining it either with σώζειν or with δύναται, is in accordance neither with the etymology nor the usage (instances in Bleek), but arises only from the connection, and is consequently to be rejected.

σώζειν] save, embraces the deliverance from the misery of sin and its consequences, and, on the other hand, the communication of everlasting blessedness. Too restricted, Hofmann: the answering of prayer, and deliverance out of every assault.

τοὺς προσερχομένους διʼ αὐτοῦ τῷ θεῷ] those who through Him, i.e. through faith in Him, draw near to God.

πάντοτε ζῶν εἰς τὸ ἐντυγχάνειν ὑπὲρ αὐτῶν] seeing that He evermore lives, to make intercession for them (Rom_8:26-27; Rom_8:34), or to represent them (sc. in the presence of God). More precise unfolding of the notion already lying in ὅθεν.

Similarly for the rest does Philo, too, ascribe to his Logos an intercession with God. Comp. Vit. Mos. iii. p. 673 C (with Mangey, II. p. 155): Ἀναγκαῖον γὰρ ἦν τὸν ἱερωμένον τῷ τοῦ κόσμου πατρί, παρακλήτῳ χρῆσθαι τελειοτάτῳ τὴν ἀρετὴν υἱῷ, πρός τε ἀμνηστίαν ἁμαρτημάτων καὶ χορηγίαν ἀφθονωτάτων ἀγαθῶν.

Quis rer. div. haer. 42, p. 509 B (with Mangey, I. p. 501): Ὁ δʼ αὐτὸς ἱκέτης μέν ἐστι τοῦ θνητοῦ, κηραίνοντος ἀεί, πρὸς τὸ ἄφθαρτον.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

He is fit and meet.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Wherefore--Greek, "Whence"; inasmuch as "He remaineth for ever."

also--as a natural consequence flowing from the last, at the same time a new and higher thing [ALFORD].

save--His very name JESUS (Heb 7:22) meaning Saviour.

to the uttermost--altogether, perfectly, so that nothing should be wanting afterwards for ever [TITTMANN]. It means "in any wise," "utterly," in Luk 13:11.

come unto God--by faith.

by him--through Him as their mediating Priest, instead of through the Levitical priests.

seeing he ever liveth--resuming "He continueth ever," Heb 7:24; therefore "He is able to the uttermost"; He is not, like the Levitical priest, prevented by death, for "He ever liveth" (Heb 7:23).

to make intercession--There was but the one offering on earth once for all. But the intercession for us in the heavens (Heb 7:26) is ever continuing, whence the result follows, that we can never be separated from the love of God in Christ. He intercedes only for those who come unto God through Him, not for the unbelieving world (Joh 17:9). As samples of His intercession, compare the prophetical descriptions in the Old Testament. "By an humble omnipotency (for it was by His humiliation that He obtained all power), or omnipotent humility, appearing in the presence, and presenting His postulations at the throne of God" [BISHOP PEARSON]. He was not only the offering, but the priest who offered it. Therefore, He has become not only a sacrifice, but an intercessor; His intercession being founded on His voluntary offering of Himself without spot to God. We are not only then in virtue of His sacrifice forgiven, but in virtue of the intercession admitted to favor and grace [ARCHBISHOP MAGEE].

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 25. Wherefore] Because he is an everlasting priest, and has offered the only available sacrifice, he is able to save, from the power, guilt, nature, and punishment of sin, to the uttermost, εις το παντελες, to all intents, degrees, and purposes; and always, and in and through all times, places, and circumstances; for all this is implied in the original word: but in and through all times seems to be the particular meaning here, because of what follows, he ever liveth to make intercession for them; this depends on the perpetuity of his priesthood, and the continuance of his mediatorial office. As Jesus was the Lamb of God slain from the foundation of the world, has an everlasting priesthood, and is a continual intercessor; it is in virtue of this that all who were saved from the foundation of the world were saved through him, and all that shall be saved to the end of the world will be saved through him. He ever was and ever will be the High Priest, Sacrifice, Intercessor, and Mediator of the human race. All successive generations of men are equally interested in him, and may claim the same privileges. But none can be saved by his grace that do not come unto God through him; i.e. imploring mercy through him as their sacrifice and atonement; confidently trusting that God can be just, and yet the justifier of them who thus come to him, believing on Christ Jesus.

The phrase εντυγχανειν τινι, to make intercession for a person, has a considerable latitude of meaning. It signifies,

1. To come to or meet a person on any cause whatever.

2. To intercede, pray for, or entreat in the behalf of, another.

3. To defend or vindicate a person.

4. To commend.

5. To furnish any kind of assistance or help.

6. And, with the preposition κατα, against, to accuse, or act against another in a judicial way.

"The nature of the apostle's arguments," says Dr. Macknight, "requires that, by Christ's always living, we understand his always living in the body; for it is thus that he is an affectionate and sympathizing High Priest, who, in his intercession, pleads the merit of his death to procure the salvation of all who come unto God through him. Agreeably to this account of Christ's intercession, the apostle, in Heb 7:27, mentions the sacrifice of himself, which Christ offered for the sins of the people as the foundation of his intercession. Now, as he offered that sacrifice in heaven, Heb 8:2; Heb 8:3, by presenting his crucified body there, (See "Heb 8:5",) and as he continually resides there in the body, some of the ancients were of opinion that his continual intercession consists in the continual presentation of his humanity before his Father, because it is a continual declaration of his earnest desire of the salvation of men, and of his having, in obedience to his Father's will, made himself flesh, and suffered death to accomplish it. See "Ro 8:34", note 3. This opinion is confirmed by the manner in which the Jewish high priest made intercession for the people on the day of atonement, and which was a type of Christ's intercession in heaven. He made it, not by offering of prayers for them in the most holy place, but by sprinkling the blood of the sacrifices on the mercy-seat, in token of their death. And as, by that action, he opened the earthly holy places to the prayers and worship of the Israelites during the ensuing year; so Jesus, by presenting his humanity continually before the presence of his Father, opens heaven to the prayers of his people in the present life, and to their persons after the resurrection."

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

25. Wherefore he is able to save, etc. This is the fruit of an eternal priesthood, even our salvation, if indeed we gather this fruit by faith as we ought to do. For where death is or a change, you will there seek salvation in vain; hence they who cleave to the ancient priesthood, can never attain salvation. When he says, them that come unto God, or who approach God, by this phrase he points out the faithful who alone enjoy the salvation procured by Christ; but he yet at the same time indicates what faith ought to regard in a mediator. The chief good of man is to be united to his God, with whom is the fountain of life and of all blessings; but their own unworthiness drives all away from any access to him. Then the peculiar office of a mediator is to bring us help in this respect, and to stretch out his hand to us that he may lead us to heaven. And he ever alludes to the ancient shadows of the Law; for though the high priest carried the names of the twelve tribes on his shoulders and symbols on his breast, yet he alone entered the sanctuary, while the people stood in the court. But now by relying on Christ the Mediator we enter by faith into heaven, for there is no longer any veil intervening, but God appears to us openly, and lovingly invites us to a familiar access.

Seeing he ever liveth, etc. What sort of pledge and how great is this of love towards us! Christ liveth for us, not for himself! That he was received into a blessed immortality to reign in heaven, this has taken place, as the Apostle declares, for our sake. Then the life, and the kingdom, and the glory of Christ are all destined for our salvation as to their object; nor has Christ any thing, which may not be applied to our benefit; for he has been given to us by the Father once for all on this condition, that all his should be ours. He at the same time teaches us by what Christ is doing, that he is performing his office as a priest; for it belongs to a priest to intercede for the people, that they may obtain favor with God. This is what Christ is ever doing, for it was for this purpose that he rose again from the dead. Then of right, for his continual intercession, he claims for himself the office of the priesthood.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(25) Wherefore.—Since His priesthood is inviolable, His power of saving is complete. The association of the thought of “salvation” with the priesthood recalls Heb_5:9-10; as indeed several points in the later verses of this chapter show that the writer’s thought is resting on the first section of Hebrews 5. In His supplication unto God, “who was able to save Him out of death,” He was heard; this was the type—and more than the type (see the Note on Heb_5:7)—of the eternal salvation of which He, when made perfect, becomes the Author. The connecting link between the priestly office and “salvation” appears, therefore, to be the prevalent intercession of which this verse speaks—an intercession which implies all that has preceded in His priestly ministration. (See Heb_9:12; Heb_9:24.)

That come unto God by him.—Better, that approach through Him to God. See Heb_10:19-22, where full expression is given to the thought here briefly indicated. He leads and represents His people, and is the medium of their approach to God.

To make intercession for them.—The word occurs in Rom_8:34 in reference to Christ; in Rom_8:27 it is applied to the intercession of the Holy Spirit. The thought meets us in Heb_9:24; Joh_14:16; 1Jn_2:2. With the high priest’s confession of the sins of the people on the Day of Atonement was joined fervent intercession on their behalf; this intercession was also symbolised in the offering of the incense.

Heb_7:26-28 look back on all that has preceded, since the beginning of the fifth chapter, and prepare the way for the subsequent sections. The type afforded by Melchizedek has yielded its lessons, and to this there is no further reference. The mention of the high priest (Heb_6:20, taking up Heb_5:10) is resumed. The unique special teaching of Psa_110:4 was far from bringing out the full significance of the priesthood of Jesus; for the sacred history does not connect Melchizedek with any of the most prominent high-priestly functions, or with any temple or place of ministration. The abrogation of the Levitical priesthood and the infinite elevation of the “other Priest” above those of the order of Aaron have been so clearly set forth that it is possible henceforth to concentrate attention on the types and lessons furnished by the Jewish ritual itself. Hence there is the closest connection (as has been already mentioned) between these verses and Heb_5:1-5.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

25. to save them to the uttermost] i.e. “to the consummate end.” All the Apostles teach that Christ is “able to keep us from falling and to present us faultless before the presence of his glory” (Jude 24; Rom_8:34; Joh_6:37-39.

to save] He saves them in accordance with His name of Jesus, “the Saviour.” Bengel.

by him] “No man cometh unto the Father but by me.”

to make intercession] “to appear in” the presence of God for us” (Heb_9:24). Philo also speaks of the Logos as a Mediator and Intercessor (Vit. Mos. iii. 16).

Having thus proved in seven particulars the transcendence of the Melchisedek Priesthood of Christ, as compared with the Levitic Priesthood, he ends this part of his subject with a weighty summary, into which, with his usual literary skill, he introduces by anticipation the thoughts which he proceeds to develop in the following chapters.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Who needeth not daily, as those high priests,.... They being sinners, and he not:

to offer up sacrifice first for his own sins and then for the people's; as they did on the day of atonement; see Lev 16:6 upon which place the Jews (c) make the same remark the apostle does here;

"he (the high priest, they say) offers sacrifices for the sins of the people, for his own "first", "and afterwards for the sins of the people":''

which was one reason of the imperfection and insufficiency of their sacrifices; but Christ needed not to offer for his own, nor could he, for he had none of his own; what he had was by imputation; wherefore he only needed to offer, and he only did offer, for the sins of the people; not of the Jews only, but of the Gentiles also, even of all God's covenant people; nor did he need to do this daily, as they did; they offered sacrifice daily, the common priests every day, morning and evening, and the high priest on a stated day once a year, on the day of atonement:

for this he did once, when he offered up himself; and in this also he differed from them; they offered not themselves, but what was inferior to themselves, and what could not take away sin, and, therefore, was repeated; but Christ offered himself, his whole human nature, soul and body, and both as in union with his divine nature; and this being offered to God freely and voluntarily, in the room and stead of his people, was acceptable to God: hereby justice was satisfied; the law fulfilled; sin taken away, and complete salvation obtained; so that there never was since any need of his offering again, nor never will be; which shows the perfection and fulness of his priesthood, and the preference of it to the Levitical one.

(c) Zohar in Lev. fol. 26. 4.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

Ver. 25. To the uttermost] Perpetually and perfectly, so as none shall need to come after him to finish what he hath begun. He is a thorough Saviour, a Saviour in solidum, and doth not his work to the halves. How blasphemous then is that direction of the Papists to dying men, Coniunge, Domine, obsequium meum cum omnibus quae Christus passus est pro me: Join, Lord, mine obedience with all those things that Christ hath suffered for me.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Wherefore he is able also - As he ever lives, and ever intercedes, he has power to save. He does not begin the work of salvation, and then relinquish it by reason of death, but he lives on as long as it is necessary that anything should be done for the salvation of his people. We need a Saviour who has power, and Christ has shown that he has all the power which is needful to rescue man from eternal death.

To the uttermost - This does not mean simply “forever” - but that he has power to save them so that their salvation shall be “complete” - εἰς τὸ παντελὲς eis to panteles. He does not abandon the work midway; he does not begin a work which he is unable to finish. He can aid us as long as we need anything done for our salvation; he can save all who will entrust their salvation to his hands.

That come unto God by him - In his name; or depending on him. To come to God, is to approach him for pardon and salvation.

Seeing he ever liveth - He does not die as the Jewish priests did.

To make intercession for them - see the note at Rom 8:34. He constantly presents the merits of his death as a reason why we should be saved. The precise mode, however, in which he makes intercession in heaven for his people is not revealed. The general meaning is, that he undertakes their cause, and assists them in overcoming their foes and in their endeavors to live a holy life; compare 1Jo 2:1. He does in heaven whatever is necessary to obtain for us grace and strength; secures the aid which we need against our foes; and is the pledge or security for us that the law shall be honored, and the justice and truth of God maintained, though we are saved. It is reasonable to presume that this is somehow by the presentation of the merits of his great sacrifice, and that that is the ground on which all this grace is obtained. As that is infinite, we need not fear that it will ever be exhausted.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Make intercession. Christ, as man, continually maketh intercession for us, by representing his passion to his Father. (Challoner)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Wherefore he is able also to save them to the uttermost: this inference proves his eminency in office above Aaron’s order by the efficacy of it; for he is possessor of a supernatural Divine power, which is able to save to perfection, to the full, to all ends, from sin, in its guilt, stain, and power; from its consequents, the curse, and wrath, and eternal death. What neither ourselves nor others could do for us, he is only able, and an willing as able, to set us in a safe, happy, blessed, and glorious state for ever, Rom 5:9-11,17.

That come unto God by him; all such who will come to God by him as their High Priest, and no other, praying for remission of sins for his sake and merit, by faith in his blood, renouncing self, expecting the mercy of God to flow in him to them, subjecting themselves entirely to him, and depending on him to present them unto God their end, without spot or blemish, or any such thing, and to make them blessed in the enjoyment of him for ever. This is his work, Joh 6:35-40; 1Pe 3:18.

Seeing he ever liveth to make intercession for them; since he always exists and lives a High Priest for the good of those who wait on him, having life in himself, and quickening them; compare Rom 8:6; and, as their Advocate, 1Jo 2:1,2, answereth all charges against them, suing for those penitent believers, and pleading for all promised them by the Father in him. He sitting at God’s right hand must ever be in his presence: and appears as the general Representative of his, and useth all his interest with the supreme Lawgiver, Judge, and Governor, for them, {see Heb 9:24} as it was foretold he should, Isa 53:12, even for them who cannot plead their own cause through guiltiness or weakness; he will manage it for all of them who believe in him, and apply themselves to God by him, atoning him for their sins by his sacrifice, performing their duties and person by the incense of his merits, and presenting them to God, answering in heaven his type on earth, Exo 30:1-10; compare Rev 8:3,4; Ro 8:31-36.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

25. Wherefore—By his unchanging, undying priesthood.

Able also to save—Through his ever-availing expiation.

To the uttermost—To the fullest completion.

Them… that come—The solemn condition of this salvation. The very uttermost does not reach those who refuse to come. Nay, the fuller the salvation the deeper the damnation.

Ever liveth— Though he died he still lives.

Intercession—By ever presenting the merits of his sacrifice. Note on Rom_8:24.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

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. We again observe how, at the end of successive stages of the argument, thoughts to be enlarged on afterwards are brought in. Here it is the perpetual intercession of Christ before the heavenly mercy-seat. In the view of his office thus arrived at there is, in fact, a transition to the main subject set forth in the three chapters that follow; viz. the fulfillment in Christ of the ceremonial of the Law, and especially of the high priest"s intercession on the Day of Atonement. And thus from Melchizedek the train of thought passes to the high priest. The type of the former has been sufficiently shown to be fulfilled in the higher order of Christ"s priesthood; it is now to be shown how, being of such higher order, it is the antitype of the Aaronic priesthood too, accomplishing what it signified. Hence in ver. 26 the word "high priest" (arciereuv) is for the first time introduced, as the key-note of what is coming.

Summary of the foregoing argument.

I (Heb_5:1-11) What does the Melchizedek priesthood of Psalm 110. signify?

1. (vers. 1-4) One not depending on human ancestry, and one forever abiding.

2. (vers. 4-11) One of a higher order than that of Aaron; for:

(1) Melchizedek, being of a race apart, received tithe from Abraham the patriarch.

(2) This denotes a higher position than that of the Aaronic priests, who tithed their brethren of the same race with themselves, in virtue only of a special ordinance.

(3) The blessing of Abraham by Melchizedek is similarly significant.

(4) The idea of an ever-living priest with a right to tithe transcends that of the temporary claims of a succession of dying men.

(5) Levi himself virtually paid tithe to Melchizedek.

II (vers. 11-18) The Aaronic priesthood, and with it the whole dispensation based upon it, is thus shown to have been imperfect and transitory; for:

1. Otherwise a priesthood of another order would not have been spoken of in Ps 110.

2. Which priesthood is evidently distinct from the Aaronic, our Lord being of the tribe, not of Levi, but of Judah.

3. What has been seen (vers. 5 and 8) as to the Melchizedek priesthood being not "after the law of a carnal commandment, but after the power of an endless life," makes this "more abundantly evident.

Conclusion (vers. 18-20). The Aaronic priesthood (being in itself unprofitable) is therefore now superseded by an availing one, "through which we draw nigh unto God.

III (vers. 20-26) Christ"s priesthood is thus availing; for:

1. The Divine oath (Ps 110) established it, marking it as resting on the eternal Divine counsels.

2. It is (as shown by the same psalm) "unchangeable." The one Priest abides forever.

Conclusion (ver. 25). We have, therefore, in him at last, a perfectly availing and eternal interceding High Priest.

Salvation to the uttermost. The chief point in this verse is our High Priest"s ability to save, and the guarantee which his perpetual intercession affords regarding that ability. What does this continual intercession certify? Four things.

I HE HAS THE ABILITY OF MERIT. The Savior"s merit arises from what he is, from what he became, and from what he has done. His intercession is just a continual development of the exhaustless efficacy of his life-work. Our Priest is the eternal Son of God clothed in human nature. His work on earth was both active and passive: he obeyed and he suffered. He perfectly fulfilled the Law, and he fully endured the penalty due to our disobedience. Upon the union of this doing and dying the great structure of our Intercessor"s ability of merit is sustained. The infinitude of his Divine nature invests his offering with boundless value. By his "obedience unto death" he sheathed the sword of justice in the heart of mercy. And, when he had done this, he went boldly up to heaven, sprinkled the golden altar there with his blood, and took his place in the midst of the throne. The fact of his intercession as our risen and glorified Savior shows that the satisfaction which he has made for sin is perfect.

II HE HAS THE ABILITY OF RIGHT. A true priest must receive his appointment from God. So, our Lord"s session at the right hand of the Father is in itself an evidence of the validity of his intercession. We know, however, that God appointed him to his office with a solemn oath. (Psa_110:4) He said to him, on the day when he constituted him Priest-King, "Ask of me", (Psa_2:8) thus expressly authorizing his intercession. We cannot fathom the mystery of the atonement; but it is enough to know that Christ"s sacred blood was shed for our salvation by Divine appointment; and we are persuaded that, had it not possessed merit enough for its purpose, it would never have been shed at all. Jesus sits upon his priestly throne, and does his priestly work, by Divine right.

III HE HAS THE ABILITY OF INFLUENCE. He possesses not only merit and right, but also power. He is "a Priest upon his throne." And it was more than a mere external statute that set him there. Christ is our Intercessor in virtue of "the power of an endless life." These words are emphatic, "He ever liveth." He conducts our cause in heaven, as our Advocate, in the strength of the imperishable life which he has possessed from eternity. Enthroned in glory, he has yet power upon earth, for he has sent down to us his Holy Spirit. This gift is the direct fruit of his sacrifice and intercession. While the Savior intercedes without us, his Spirit intercedes within us. The work of the "other Paraclete" is complementary of that of the first. The Holy Ghost within our minds and hearts bestows all the communications of grace, and conducts all the preparations for glory; but he does so as the agent of the Lord Jesus, and his work is dependent upon our High Priest"s constant pleadings at the bar of God.

IV HE HAS THE ABILITY OF SYMPATHY. Even as God, the Savior can sympathize with us; for our nature was formed in the likeness of our Maker, so that man belongs to the same order of being as God himself. But our necessities demanded more than the sympathy of God. How sweet, then, to remember that our High Priest is also a man! He is a woman"s Son, and therefore in a true sense one of ourselves. His earthly life was full of experiences substantially the same as ours; so that he knows our difficulties and sorrows and temptations. He is careful to adapt his perpetual intercessions to the currents of individual experience. Believers can approach him with confidence in the spirit of the exquisite lines Thou our throbbing flesh hast worn, Thou our mortal griefs hast borne, Thou hast shed the human tear: Gracious Son of Mary, hear! (Milman.)

Amidst his unparalleled exaltation, the Man Christ Jesus does not forget the humblest of his people. Our High Priest has every name that is dear to him engraven upon his breastplate written upon the imperishable tablet of his loving heart.

CONCLUSION.

1. Let us retain Jesus as our Advocate.

2. Let us tell him our whole ease, and commit it unreservedly into his hands.

3. Let us be sure of his ability successfully to plead the cause of his clients.

Christ"s perfect power to save. Wherefore he is able also to save them to the uttermost, etc. The text suggests the following observations:

I THAT CHRIST"S SAVING POWER IS INFINITE. "He is able to save them to the uttermost." Notice:

1. The nature of this salvation. It may be viewed:

(1) Negatively. It is deliverance from sin; not merely from the punishment of sin, but from its guilt, its pollution, and its power.

(2) Positively. It is the conference of eternal life. By eternal life we do not mean endless existence, for that may become a curse; but life holy, harmonious, progressive, blessed, perpetual life. "He that believeth on the Son hath eternal life." "The salvation which is in Christ Jesus with eternal glory.

2. The perfection of this salvation. "Able to save to the uttermost." The word rendered "uttermost" does not refer to the duration, but to the perfection, the completeness, of this salvation. Both by its etymology and by its place in the argument it is the exact antithesis of the first clause in ver. 19. "The Law made nothing perfect;" but "he is able to save perfectly," or to completeness, "them that come unto God by him." The perfection of his saving power authorizes the assertion that he is able to save:

(1) The most wicked characters. Saul of Tarsus was "a blasphemer, and a persecutor, and injurious;" he spake of himself as chief of sinners; yet he obtained mercy, and became a most devoted disciple and most heroic apostle of Jesus Christ. The dying robber is another example. (Luk_23:42, Luk_23:43) Degraded drunkards, profane swearers, groveling misers, willful unbelievers, cruel oppressors, in countless numbers have been saved by him. None are so deeply sunk in the horrible pit of sin as to be beyond the reach of the long and strong arm of the perfect Savior. He is "mighty to save.

(2) The greatest numbers. On the day of Pentecost three thousand souls were converted and added to the Christian Church. St. John in vision "beheld a great multitude, which no man could number," etc. (Rev_7:9, Rev_7:10) He is able to save countless millions. Were the number of sinners multiplied a thousandfold he would still be able to save them.

(3) To the most glorious condition. He does not leave his work in man incomplete. "He is able to keep that which I have committed unto him against that day." "He which began a good work in you will perfect it until the day of Jesus Christ." How glorious must that character be which he has perfected! "We shall be like him." We shall ever be with the Lord." We shall enter into his joy; we shall sit down with him upon his throne.

II THAT CHRIST"S SAVING POWER IS GUARANTEED BY THE PERPETUITY OF HIS PRIESTLY OFFICE. "Wherefore also he is able to save them to the uttermost... seeing he ever liveth to make intercession for them." The chief meaning of "to make intercession" is to appear as the representative of another, being moved to do so by feeling for him or with him. Our Savior"s intercession for us does not mean that he is pleading our cause with One who is ill disposed toward us, and needs to be placated by him; or that he is supplicating blessings for us from One who is unwilling to bestow them. (Joh_16:26, Joh_16:27) But he does represent us with the great Father, and he is deeply and tenderly identified with us in feeling. He represents us because he sympathizes with us. But in our text, as Alford points out, the intercession "implies the whole mediatorial work, which the exalted Savior performs for his own with his heavenly Father, either by reference to his past death of blood by which he has bought them for himself, or by continued intercession for them." Christ"s perpetual intercession signifies that:

1. The efficacy of his work for men is perpetual. The great truths which he enunciated concerning life and duty, sin and salvation, holiness and God, are vital and powerful now as ever they were. His redemptive work accomplished upon earth is as efficacious now as ever it was. His atoning death for us has lost none of its ancient power to touch and subdue, to convert and sanctify, the soul of man. "The word of the cross is the power of God" still to save them that believe.

2. The efficacy of his work in men is perpetual. Our Savior makes intercession with us as well as for us. He speaks and works within us for our salvation. By his Holy Spirit he encourages and strengthens his people. The Spirit guards us from error and guides us into truth; he restrains us from the wrong and inspires us for the right, etc. Here, then, is the guarantee of the abiding perfection of Christ"s saving power: he is our perpetual representative with the Divine Father; the efficacy of his redeeming work and the merit of his sacrificial death are unabated; and by his Spirit he is still a living presence and power amongst men.

III THAT CHRIST"S SAVING POWER IS MADE AVAILABLE ON THE SIMPLEST CONDITION. "To save them... that draw near unto God through him." Moral approach to God through the mediation of Jesus Christ is the condition upon which this salvation is bestowed. It is implied that man is morally remote from God. "Your iniquities have separated between you and your God." "Ye who sometimes were far off are made nigh by the blood of Christ." If we would be saved we must draw near unto him.

1. The nature of this approach. It is not merely intellectual the apprehension of the truth concerning him. It is a sympathetic and vital approach to him. It is coming to him in humble penitence for our sin that we may obtain forgiveness; in grateful affection to him for his great love towards us; and in earnest desire to obey and serve him.

2. The medium of this approach. "Through him," i.e. Jesus Christ; because

(1) he removes the obstacles which prevented our approach to God. Our guilty fears, and our unworthy suspicions concerning the Father, he banishes.

(2) He presents attractions which encourage our approach to God. He reveals the willingness of the heavenly Father to receive and welcome and bless us. "Jesus saith, I am the Way, and the Truth, and the Life: no one cometh unto the Father, but by Me." Thus our subject supplies strong encouragement

(1) to the Christian believer to "press on unto perfection;" and

(2) to the awakened sinner to draw near unto God through Christ in assured hope of complete salvation. W.J.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Wherefore he is able to save to the uttermost - From all the guilt, power, root, and consequence of sin. Them who come - By faith. To God through him - As their priest. Seeing he ever liveth to make intercession - That is, he ever lives and intercedes. He died once; he intercedes perpetually.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

save

(See Scofield "Rom 1:16").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

These words are a comfortable inference and conclusion, which our apostle draws from his presiding discourse concerning the eternity and unchangeableness of Christ’s priesthood; seeing he lives for ever, he is therefore able to save to the uttermost, and that for ever.

Observe here, 1. The complete power and ability of Jesus Christ to save sinners asserted; He is able to save, and that to the uttermost: that is, completely and everlastingly.

Learn hence, That what ever difficulties lie in the way of salvation and whatever oppostiions do arise against it, either with respect to the guilt of sin, or the power and dominion of it, the Lord Jesus Christ is able, by virtue of his sacerdotal office, and in the exercise of it, to carry on the work through them all unto eternal perfection: Such is the dignity of his person, such is the sufficiency of his satisfaction, that he expiates the guilt of sin universally and perpetually.

Observe, 2. The character and description given of the persons whom Jesus Christ thus perfectly and eternally saves, Such as come unto God by him; those, all those, and only those, whom God will save, are such as come unto him for salvation by and through our Lord Jesus Christ as mediator. Oh how injurous then are they to their own souls, who sit down desponding, either under the guilt, or under the power of their sins, and conclude them either so great that they cannot be pardoned, or so strong that they can never be vanquished or overcome!

Observe, 3. the reason of this power and ability in Christ to save sinners to the uttermost assigned, and that is, the eternity of his priesthood, the perpetuity and prevalency of his intercession; Seeing he ever liveth to make intercession for them.

Here note, 1. The state and condition of Christ as an High Priest, he ever liveth. He is always living in heaven a threefold life.

1. The eternal life of God in his divine nature; this he liveth in himself.

2. A life of inconceivable glory in his human nature; this is a life which he liveth for himself.

3. A mediatory life in heaven; and this he lives for us.

Note, 2. What he doth as an High Priest in that state and condition: He maketh intercession for us.

Learn, That the Lord Jesus Christ ever liveth to make intercession with his Father in heaven, on the behalf of all penitent believers here on earth. We are not to conceive of Christ as an intercessor with his Father in heaven, in such and humble supplicating manner as when here upon earth, with knees bended down, and eyes lifted up to heaven, this is inconsistent with his glorified state. But it is such a pleading and petitioning with his Father as is in the nature of a claim and demand; and it is such a claim and demand made to his Father, as is accompanied with the presenting the memorials of his death unto him. Christ need not use his mouth to plead with his Father in heaven, the bare showing of his wounded body pleads prevalently and perpetually, and this intercession of Christ is a standing evidence of the continuance of his love and care, his pity and compassion to us. Blessed be God that our great High Priest, who suffered for us, ever liveth in heaven to make intercession for us.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

25. Wherefore he is able also to save, etc. Because he is such a high priest, and hath the power of an endless life. He is not a frail mortal like us; and can save, in every extremity, all who approach God through his priesthood.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Therefore he

You can make explicit what "Therefore" implies. AT: "Because Christ is our high priest who lives forever, he" (See: Assumed Knowledge and Implicit Information)

those who approach God through him

"those who come to God because of what Jesus has done"

has become higher than the heavens

"God has raised him up to the highest heavens." The author speaks of possessing more honor and power than anyone else as if it were position that is up above all things. AT: "God has given him more honor and power than anyone else" (See: Metaphor)

translationWords

save

intercede

high priest

blameless

pure

sin

heaven

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

25–28. SUMMARY AND CONCLUSION

25. εἰς τὸ παντελές, i.e. “to the consummate end.” All the Apostles teach that Christ “is able to keep us from falling and to present us faultless before the presence of His glory” (Jud 1:24; Rom 8:34; Joh 6:37-39).

σώζειν. He saves them in accordance with His name of Jesus, “the Saviour.” Bengel.

διʼ αὐτοῦ. “No man cometh unto the Father but by me.”

εἰς τὸ ἐντυγχάνειν ὑπέρ, “to appear in the presence of God for us” (Heb 9:24). Philo also speaks of the Logos as a Mediator and Intercessor (Vit. Mos. III. 16).

Having thus proved in seven particulars the transcendence of the Melchisedek Priesthood of Christ, as compared with the Levitic Priesthood, he ends this part of his subject with a weighty summary, into which, with his usual literary skill, he introduces by anticipation the thoughts which he proceeds to develop in the following chapters.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

25.] Whence (ἐπειδή, φησίν, ἀεὶ ζῇ) also (as a natural consequence, something else, flowing from and accompanying the last: but with a slightly characteristic force: a new and higher thing follows. It is not easy to say whether καί belongs to σώζειν or to δύναται. Rather, perhaps, to the whole sentence, to δύναται-σώζειν-εἰς-τὸ-π. κ.τ.λ.) He is able to save (in its usual solemn N. T. sense, to rescue from sin and condemnation) to the uttermost (the Syr., vulg., Chrys. (οὐ πρὸς τὸ παρὸν μόνον φησίν, ἀλλὰ καὶ ἐκεῖ ἐν τῇ μελλούσῃ ζωῇ), Œc., Thl., Luth., Calv., Schlicht., Grot., al. take εἰς τὸ παντελές of time: “He is ever able to save,” or “He is able to save for ever.” But this is not the usage of the word. Bleek has shewn by very many instances, that completeness, not duration, is its idea: as indeed its etymology would lead us to expect. It may refer to time, when the context requires, as in Ælian, V. H. xii. 20, λέγει Ἡσίοδος τὴν ἀηδόνα μόνην … διὰ τέλους ἀγρυπνεῖν, τὴν δὲ χελιδόνα οὐκ εἰς τὸ παντελὲς ἀγρυπνεῖν, καὶ ταύτην δὲ ἀπολωλεκέναι τοῦ ὕπνου τὸ ἥμισυ. But even then it is entirely, throughout, and only thus comes to mean ‘always.’ We have εἰς τὸ π. ἀφανισθῆναι, Philo, Leg. ad Caium, § 21, vol. ii. p. 567: γηραιὸς δὲ ὢν (Isaac) κ. τὰς ὄψεις εἰς τὸ π. ἠφανισμένος, Jos. Antt. i. 18. 5: τοὺς λεπροὺς εἰς τὸ π. ἐξήλασε τῆς πόλεως, ib. iii. 2. 3, &c. &c.) those that approach (cf. ἐγγίζομεν above, ver. 19) through Him (διὰ τῆς εἰς αὐτὸν πίστεως, Œc., Thl. The contrast is to those, whose approach to God was through the Levitical priesthood) to God, ever living as He does (this participial clause in fact is epexegetical of the ὅθεν, giving the reason which is wrapt up in that conjunction) to intercede for them (on ἐντυγχάνειν, see reff. “As regards its usage, it is found with a dative frequently in classic Greek: but in the definite meaning of ‘adire aliquem’ in reference to (περί) a person or occasion, to approach any one interceding (ὑπέρ) or complaining (κατά), it is not found until the later Greek, Polyb., Plut., Themestius, Ælian: see Wetst. on Rom 8:26. Here it implies the whole mediatorial work, which the exalted Saviour performs for his own with his Heavenly Father, either by reference to his past death of blood by which He has bought them for himself, or by continued intercession for them. See Rom 8:34, below, ch. 9:24: 1Jn 2:1. And cf. Philo on the mediatorial and intercessory work of the λόγος, Vita Mos. iii. 14, vol. i. p. 155: ἀναγκαῖον γὰρ ἦν τὸν ἱερωμένον τῷ τοῦ κόσμου πατρί, παρακλήτῳ χρῆσθαι τελειοτάτῳ τὴν ἀρετὴν υἱῷ, πρός τε ἀμνηστείαν ἁμαρτημάτων καὶ χορηγίαν ἀφθονωτάτων ἀγαθῶν: and 42, p. 501, ὁ δʼ αὐτὸς ἱκέτης μέν ἐστι τοῦ θνητοῦ κηραίνοντος ἀεὶ πρὸς τὸ ἄφθαρτον, πρεσβευτὴς δὲ τοῦ ἡγεμόνος πρὸς τὸ ὑπήκοον.” Bleek).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

To the uttermost [εις το παντελες] . Pantelhv all complete. only here and Luk 13:11. Not perpetually, but perfectly.

Come unto God [προσερχομενους τω θεω] . The verb o P., and in this sense only in Hebrews and 1Pe 2:4. See a peculiar usage in 1Ti 6:3. Comp. ejggizein to draw near, Jas 4:8; Heb 7:19. To make intercession for them [εις το εντυγχανειν υπερ αυτων] . The verb only here in Hebrews. Comp. uJperentugcanein, Rom 8:26, see note. See also on ejnteuxeiv supplications, 1Ti 2:1. The idea is not intercession, but intervention. It includes every form of Christ 's identifying himself with human interests. 201 The attempt has been made to trace this idea to Philo, who alludes to the logov iJkethv the supplicant Logos, and the logov paraklhtov the advocate - Logos. But the Logos is not treated by Philo as a divine - human personality intervening for men, but as a poetical personification allegorically considered. In one instance the suppliant Logos is the cry of the oppressed Israelites; in another, Moses, as the allegorical representative of the universal reason of mankind. It represents certain functions of human reason and speech. Again, the suppliant is. the visible Cosmos striving to realize its ideal.

26 - 28. Sketch of the ideal priest.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

25. ὅθεν καί] whence (c. ii. 17 note) also, because His priesthood is absolute and final, He is able to falfil completely the ideal office of the priest.

VIF. 25]

The Fathers call attention te the contrasts which the verse includos between Ohbrist’s human and divino natures; and how His very presence before God in His humanity is in itself a prevailing intercession.

Interpellat autem pro nobis per hoo quod humanam naturam assumpsit pro nobis quam assidue ostendit vultui

In the Levitical ritual the truth was foreshadowed in the direction that ‘Aaron shall bear the names of tho children of Israel in the breastplate of judgment upon his heart when he gooth in unto the holy place...’ (Ex. xxviii. 29).

(2) Christ is High-priest for ever after the order of Melchizedek, that is the absolute High-priest (26—28).

Up to this point the writer has devolopod the ideas lying in the phraso ‘after tho ordor of Molchizedek’; he now shortly characteriscs Ohrist as Iigh-priest after this order (vi. 20), before drawing out in detail the contrast betwoon Christ and the Aaronic High-priest. Nothing is said in Scripture of the High-priesthood of Melchizedok, or of any sacrifices which he offered. In these respects the Aaronic High-priest (not Melchizedek) was the type of Christ.

The subject is laid open in a simple and natural order. First the personal traits of Ohrist are characterised (ὁ. 26); and then His High-priestly work (v. 27); and lastly the contrast which He offers to the Levitical High-priests in regard to His appointment, nature and position (2. 28).

“For such a High-priest [in truth] became us, holy, guileless, undefiled, separated from sinners, and become higher than the heavens; Ἢ Who hath no neod daily, as the high priests, to offer up sacrifices first for their own sins, then for the sins of the people, for thie He did once for all in that He offered up Himedlf. “For the Law appointeth men high priests, having infirmity; but the

10 note.

Primasius adds a thought beautifal in itself which may perhaps lie in the word (ἔπρεπεν): Judeoi velut servi timore legis Deo serviontes logales pontifices habuerunt, sibi conservos mortalesque ac peccatores...nos autem, quibus dictum est Jam non dico vos servos sed amicos meos, quia filii Dei sumus serviendo illi amore filiationis, decet ut habeamus pontificem immortalem, segregatum a peccatoribus,

ἡμῖν) ‘ue Christians,’ not generally ‘us men.’ The pronoun is apparently always used with this limitation in the Epistle.

The dominant thought is of the struggies of tho Christian life, which aro over calling for divine succour. Christians have gained a view of the possibilities of life, of ite divine meaning and issues, which gives an infinite solemnity to all its trials.

ὅσιοε...Ἶ This detailed description characterises the fitness of the High Priest for tho fulfilment of His work for man. Even in the highest exaltation He retains the perfection of Hie human nature. He is truly man and yet infinitely more than man. Tho three epithets (ὅσιος, ἄκακος, dplavros) deacribe absolute personal characteristics: the two descriptive clauses which follow express the issues of actual life. Christ is personally in Himself holy, in relation to men gutileless, in spite of contect with a sinful world undefiled. By the issue of His life He has been separaed from sinners in regard to the visible order, and, in regard to the invisible world, He has risen above the heavens.

Sows) V. L. justus, Vulg. sanctus.

gregatus a poeccatoribus...cxcelsior Sactus.

The change of tense in the two participles (comp. i 4) marks the

ili. 21; 1 Pet. fil. 22; 6. ix. 24; and to be ‘in heaven,’ Eph. vi. 9; and also (2) ‘to have passed beyond theheavens’ (Eph. iv. 10; c. iv. 14 note)

The former phrase expresses His reception to the immediate, presence of God; the latter His elevation above tho limitations of sense.

Brooke Foss Westcott (1825–1901), The Epistle to the Hebrews (1889) and The Epistles of St John (1883) — public domain (pre-1929). Text recovered from Internet Archive / Google Books OCR scans. Westcott’s Gospel of John commentary is not included (its OCR lost the chapter running-heads required for reliable verse-keying). Some Greek quoted in the Hebrews volume is imperfectly rendered by the OCR.