I. The only Intercessor.
A. Our Mediator and Advocate:
1. Access to God must be through a Mediator.
a. For the sinner in himself has no right to stand before God.
b. One must have the guilt of sin taken away–then only can God bless.
2. The only possible Mediator is Christ.
a. He is the Divine Person uniting both human and divine natures.
b. Only thus can mediation be provided.
B. Our confidence in His work.
1. Negatively–arguments for not coming directly to Christ:
a. We might be “affrighted… by His majesty.”
1) The argument seems to bear some weight–considering Who and what Christ is.
2) Thus convince ourselves that we do not dare to come directly through Christ.
b. Or: we seek another mediator “according to our fancy.”
1) That is: we set up our own standsrds for the mediator we would want.
2) Then find another mediator instead of Christ Himself.
2. Positively: We can come to Christ with confidence and assurance.
a. First: He has revealed His infinite love toward us.
1) He laid down His life for His people–greater love can not be found.
2) And did that for us who were His enemies.
b. Secondly: His is the power and majesty.
1) He sits now at the right hand of God–a sign of the highest power and glory.
2) God will surely hear His Son pleading on our behalf.
II. The erroneous Romish view:
A. As Such.
1. The argument of Rome:
a. These suggest that the saints are in a better position to plead for us than we are.
1) These saints have special places in glory now.
2) And they can bring our needs to Christ and to God.
b. Rome implies that this is no different than when we now pray for eachother.
1) We do that on the earth: make supplication for another in his great need.
2) And the saints in heaven can do that then for the church on earth.
2. This was the officially adopted view of Rome at the Council of Trent (1545-1563).
B. Its error:
1. It dishonors the saints.
a. The saints to whom Roman Catholics pray have discouraged such in their works.
b. The saints disapproved for obvious reasons:
1) It would exalt them above what they actually are.
2) It would detract from the intercession of Christ Himself.
2. Such a view is contrary to Scripture itself.
a. Peter and Paul and others refused to allow man to worship or pray to them.
b. Scripture presents Christ as the only Intercessor: I Tim. 2:5; etc.
III. Proper use of intercesston:
A. Negatively:
1. Prayer is not that which is based upon our own worthiness.
a. One might argue that he can not come to God through Christ because of his unworthiness.
b. Implication is: only those worthy can pray to God through Christ.
2. One who comes through another intercessor, can not be heard.
a. Such an one would only fool himself.
b. For God is not pleased to answer our prayers except in that way in which He determines we shall pray.
B. Positively:
1. We can pray on the basis of Christ’s worthiness.
a. Only that is glorifying to Him.
b. That is the only way we can pray.
2. And such prayer is always answered.
Worksheet
A. Supplementary reading:
1. Scripture: Hebrews 7:9; I John 2; Phil. 2; Rom. 8.
2. Heidelberg Catechism, Lord’s Day 12; 18.
3. Westminster Larger Catechism, questions 54, 55.
B. Questions for consideration:
1. What is an “intercessor”?
2. How does Christ now intercede for us?
3. Do the saints in heaven know what now takes place on the earth?
4. I John 2:11 mentions “Advocate”. What is this?
5. Does not the Spirit also intercede for us? (Cf. Rom. 8).
6. Does Zech. 1:12 or Rev. 5:8 prove that others beside Christ intercede for us?
7. Why is the intercession of Christ a continuous thing?