Difference between revisions of "Intercession"

<p> The word ἔντευξις, translated ‘intercession’ (&nbsp;1 Timothy 2:1; &nbsp;1 Timothy 4:5), means literally ‘drawing close to God in free and familiar intercourse.’ But the modern use of the Word, which limits the meaning to prayer for others, need not obliterate the original meaning. It is in proportion as the person praying for others is able to enlarge his own intercourse with God that he can be, like Moses, Samuel, Elijah, able to uphold others. </p> <p> In the NT human capacity for this work is seen to be immeasurably increased through the example and teaching of the Lord Jesus, and by the co-operation of the [[Holy]] Spirit, who intercedes ‘with groanings which cannot be uttered’ and ‘according to the will of God’ (&nbsp;Romans 8:26-27). We may expect, therefore, to find that the work of intercession will grow as the Church grows, with great widening of experience and influence. The enlarged teaching of St. Paul in his later letters corresponds with the facts narrated in the Acts, where intercessory services are quoted at all great crises. The apostles and brethren pray for guidance in the appointment of a successor to [[Judas]] (&nbsp;Acts 1:24), as when they appoint the Seven (&nbsp;Acts 6:6; cf. &nbsp;Acts 13:3), or pray for the deliverance of St. Peter from prison (&nbsp;Acts 12:5). The farewell prayers with the elders of [[Ephesus]] (&nbsp;Acts 20:36), and the whole congregation of [[Tyre]] (&nbsp;Acts 21:5-6), are typical in all probability of many similar services. </p> <p> The teaching and the practice of the mother Church in [[Jerusalem]] are reflected in the [[Epistle]] of James (&nbsp;James 5:14), where the prayers of the elders of the Church on behalf of the sick are definitely enjoined; nor is sickness of the soul forgotten in prayer for forgiveness (&nbsp;James 5:16). </p> <p> <b> 1. The [[Epistles]] of St. Paul </b> help our imagination to go further in reproducing the method of intercession in the [[Apostolic]] Church. [[Intercession]] is continually linked with thanksgiving. Making mention of the Thessalonians in his prayers, he refers to their faith, hope, and love (&nbsp;1 Thessalonians 1:2-3), and their acceptance of his message as the Word of God (&nbsp;1 Thessalonians 2:13), ‘praying exceedingly that he may see their face and may perfect that which is lacking in their faith’ (&nbsp;1 Thessalonians 3:10). So in &nbsp;2 Thessalonians 1:11 he prays that God may count them worthy of His calling and the name of the Lord Jesus Christ be glorified in them. In response he asks for their intercession that ‘the word of the Lord may run and be glorified,’ and he himself may be delivered from unreasonable and evil men (&nbsp;2 Thessalonians 3:1 f.). There is a striking phrase in &nbsp;2 Corinthians 1:11, when he has received the good news from Corinth, and pictures their prayers for his deliverance from peril: ‘Ye also helping together on our behalf by your supplication; that, for the gift bestowed upon us by means of many, thanks may be given by many persons on our behalf.’ J. A. Beet ( <i> ad loc. </i> ) translates ‘from many faces,’ a graphic word-picture of the upturned faces of the whole congregation. </p> <p> To the Roman Christians, whom he has not yet seen, St. Paul writes that he makes mention of them unceasingly (&nbsp;Romans 1:8-12), praising God for their faith, and praying that he may be enabled to come and impart to them some spiritual gift of grace. They can help him by mutual encouragement. </p> <p> In &nbsp;Ephesians 1:15 ff., rejoicing, as always, in what is fairest in the character of his friends, he prays that they may have ‘a spirit of wisdom and revelation,’ growth in that knowledge of God which alike proves our efficiency and increases it in our use of His revelation, when our eyes are opened to see the wealth of the glory of His inheritance in the saints, and the greatness of His power. He speaks from his own experience of knowledge issuing in power. </p> <p> In his next prayer (&nbsp;Ephesians 3:1; &nbsp;Ephesians 3:14-19) St. Paul puts the need of [[Divine]] power first as ‘a condition of ability to apprehend “the whole range of the sphere in which the Divine wisdom and love find exercise” ’ (Chadwick, p. 290). His social teaching here is noteworthy. Every family is enabled to live its common life in proportion as the individuals live up to their personal ideal. So he prays that Christ may dwell in each heart, for the strength of Christ is conveyed only to those who are fully strong enough to know the love of Christ. </p> <p> Again, writing to the Colossians (&nbsp;Colossians 1:9 ff.), he prays that they may be ‘endowed with all wisdom to apprehend [God’s] verities and all intelligence to follow His processes, living in the mind of the Spirit-to the end that knowledge may manifest itself in practice’ (J. B. Lightfoot, <i> ad loc </i> ). Having this sure grasp of principle, he can dare to pray for them as patient and long-suffering, and always thankful despite discouragement. </p> <p> In &nbsp;Philippians 1:9-11 he prays that love and knowledge and discernment may inspire them to approve things that are excellent with a pure conscience that offends none, and a life filled with the fruits of righteousness. </p> <p> Thus the method of St. Paul is exactly parallel to the method of our Lord’s High-Priestly prayer (&nbsp;John 17:9), in which intercession is concentrated first on the needs of those given to Him out of the world. The hope of the future depends on the strengthening of [[Christian]] centres before anything is said about those ‘who shall believe through their word.’ The beauty of the Christian life is the irrefragable proof of the truth of Christian teaching; so it is to uphold the ideal of Christian character that St. Paul prays most earnestly. But this does not mean that the corporate intercessions should not take also a wider range. In &nbsp;1 Timothy 2:1 f. he exhorts that ‘supplications, prayers, intercessions, thanksgivings, be made for all men, for kings and all that are in high place,’ a direction which, as we shall see presently in the letter of Clement, was fervently followed in the Church in Rome, from which city he wrote this last Epistle. </p> <p> It is a strange commentary on this teaching of St. Paul that [[Josephus]] should actually ascribe the origin of the war which ended with the destruction of Jerusalem to the refusal of the Jews, at the instigation of Eleazar, to offer prayer for [[Gentile]] rulers ( <i> Bellum Judaicum (Josephus) </i> ii. 17:2). </p> <p> <b> 2. In the Epistle to the Hebrews </b> (&nbsp;Hebrews 7:25) there is an important passage on the intercession of the Lord Jesus as our High Priest. ‘In the glorified humanity of the Son of man every true human wish finds perfect and prevailing expression’ (B. F. Westcott, <i> ad loc. </i> ). In reliance upon Christ’s advocacy as both social and personal, the writer naturally asks for the prayers of his readers (&nbsp;Hebrews 13:18 f.), and especially that he may be restored to them the sooner. </p> <p> <b> 3. In 1 John </b> (&nbsp;1 John 5:14) intercession is regarded as the expression of perfect boldness in prayer which consciousness of a Divine life brings to believers: ‘The energy of Christian life is from the first social’ (Westcott, <i> ad loc. </i> ). Its prevailing power is assured on behalf of all who sin a sin not unto death, sins which flow from human imperfection. In regard to sin which wholly separates from Christ, the [[Apostle]] does not forbid, though he cannot enjoin (&nbsp;1 John 5:16). </p> <p> <b> 4. The teaching of the Apostolic [[Fathers]] </b> follows the lines already laid down by the NT writers. </p> <p> ( <i> a </i> ) <i> [[Clement]] </i> goes to the root of the troubles at [[Corinth]] when he asks that intercession should be made ‘for them that are in any transgression, that forbearance and humility may be given them’ ( <i> Ep. ad Cor. </i> lvi.). And he shows what a prominent place in the eucharistic prayers of the Church was given to intercessions (lix.): ‘Save those among us who are in tribulation; have mercy on the lowly; lift up the fallen; show [[Thyself]] unto the needy; heal the ungodly; convert the wanderers of [[Thy]] people; feed the hungry; release our prisoners; raise up the meek; comfort the fainthearted. Let all the [[Gentiles]] know that Thou art God alone, and Jesus Christ is Thy Son, and we are Thy people and the sheep of Thy pasture.’ </p> <p> The prayer for rulers and governors may also be quoted (lxi.): ‘Grant unto them therefore, [[O]] Lord, health, peace, concord, stability, that they may administer the government which Thou hast given them without failure.… Do Thou, Lord, direct their counsel according to that which is good and well-pleasing in Thy sight, that, administering in peace and gentleness with godliness the power which Thou hast given them, they may obtain Thy favour.’ </p> <p> ( <i> b </i> ) The joy of intercession finds striking expression in <i> [[Hermas]] </i> ( <i> Mand. </i> x. 3), who teaches our need of cheerfulness and maintains that the intercession of a sad man hath never at any time power to ascend to the altar of God. He paints also in the [[Parable]] of the elm and the vine ( <i> Sim. </i> ii.) the difficulties of the rich man, who in the things of the Lord is poor, and his confession and intercession with the Lord are very scanty, because he is distracted about his riches. As the vine seeks the support of the elm, let him help the poor man, who is rich in intercession, and gain the support of his prayers. </p> <p> ( <i> c </i> ) [[Turning]] from the Church in Rome to the Church in Antioch, we find <i> [[Ignatius]] </i> on his way to martyrdom asking for intercession in the [[Eucharist]] that he may succeed in fighting with wild beasts ( <i> Eph. </i> i), and ‘for the rest of mankind (for there is in them a hope of repentance), that they may find God’ ( <i> ib. </i> 10). He requests prayer for the Church in Syria in all his letters. ‘For, if the prayer of one and another hath so great force, how much more that of the bishop and of the whole Church’ ( <i> ib. </i> 5). To the Romans he writes: ‘Only pray that I may have power within and without’ ( <i> ib. </i> 3). </p> <p> These quotations may suffice to show how thoroughly the practice of intercession was carried out by the primitive Church. </p> <p> ( <i> d </i> ) <i> [[Aristides]] </i> in his <i> Apology </i> says: ‘I have no doubt that the world stands by reason of the intercession of Christians’ (ch. 16). </p> <p> ( <i> e </i> ) In the <i> [[Martyrdom]] of [[Polycarp]] </i> (a.d. 155), viii., it is recorded how the aged [[Martyr]] remembered ‘all who at any time had come in his way, small and great, high and low, and all the Universal Church throughout the world.’ </p> <p> ( <i> f </i> ) A little later <i> Tertullian </i> wrote these beautiful words ( <i> de Orat. </i> 29): ‘[Christian prayer] has no delegated grace to avert any sense of suffering; but it supplies the suffering, and the feeling, and the grieving, with endurance: it amplifies grace by virtue, that faith may know what she obtains from the Lord, understanding what-for God’s name’s sake-she suffers.… Likewise it washes away faults, repels temptations, extinguishes persecutions, consoles the faint-spirited, cheers the high-spirited, escorts travellers, appeases waves, makes robbers stand aghast, nourishes the poor, governs the rich, upraises the fallen, arrests the falling, confirms the standing.’ </p> <p> Literature.-A. J. Worlledge, <i> [[Prayer]] </i> , 1902; W. H. Frere and A. L. Illingworth, <i> Sursum Corda </i> , 1905; W. E. Chadwick, <i> The Pastoral Teaching of St. Paul </i> , 1907; see also under Prayer. </p> <p> A. E. Burn. </p>

<p> Old [[Testament]] The heroes of Old Testament faith are in most cases heroes of intercessory prayer. [[Abraham]] asked God not to destroy [[Sodom]] in order to save his nephew Lot. He called on the righteous character of God, asking if God would “slay the righteous with the wicked” (&nbsp;Genesis 18:25 ). In so doing, Abraham acknowledged that he was not worthy to lay such claims before the holy God (&nbsp;Genesis 18:27 ). Abraham also interceded for Abimelech, fulfilling a prophetic function and bringing healing (&nbsp;Genesis 20:7 ,Genesis 20:7,&nbsp;20:17 ). </p> <p> Moses intervened between God and [[Pharaoh]] as he tried to get permission for the people to leave Egypt (for example, &nbsp;Exodus 8:8 ). At [[Sinai]] the people asked Moses to represent them before God since they feared to approach the awesome God (&nbsp;Exodus 20:19 ). After the people built the golden calf, Moses prayed for God's mercy, calling on God to remember His reputation among the nations and His promises to the patriarchs. As a result, God “repented of the evil which he thought to do unto his people” (&nbsp;Exodus 32:11-14 ). Through intercessory prayer, Moses sought to make an atonement for sin, identifying himself so completely with the people that he asked to be blotted out of God's book if God would not forgive the people's sin (&nbsp;Exodus 32:30-34 ). Compare &nbsp;Deuteronomy 9:25 . </p> <p> In face of the people's idolatry, Samuel asked God to forgive them (&nbsp;1 Samuel 7:5 ). Even when he did not agree with the people, Samuel took their plea for a king to God (&nbsp;1 Samuel 8:1; compare &nbsp;1 Samuel 12:1 ). When God rejected Saul, Samuel prayed in grief (&nbsp;1 Samuel 15:11 ). David interceded all night on behalf of his new-born baby, even knowing God had decreed the child's death because of David's sin (&nbsp;2 Samuel 12:14-18 ). After taking a census without God's direction, David asked God to punish him and not the innocent people (&nbsp;2 Samuel 24:17 ). </p> <p> In dedicating the Temple, [[Solomon]] asked God to hear the prayers of the sinful people and forgive them (&nbsp;1 Kings 8:1; compare &nbsp;1 Kings 3:3-14 ). [[Elijah]] accused God of bringing “evil upon the widow with whom I sojourn, by slaying her son” (&nbsp;1 Kings 17:20 ) and prayed successfully that the child would live again. Compare &nbsp;2 Kings 4:32-34 . [[Hezekiah]] took Sennacherib's letter to the [[Temple]] and opened it before God, praying for deliverance from the [[Assyrians]] (&nbsp;Isaiah 37:14-20 ). </p> <p> Intercession formed an important part of the prophet's task. Amos prayed that God's word would not come to pass (&nbsp;Amos 7:5-6 ). Jeremiah responded to God's word of judgment on the nation with a plea for God not to be a stranger among them who could not save themselves (&nbsp;Jeremiah 14:7-9 ). Lamentations is filled with prayers for the nation. The priests had intercession as part of their job description (&nbsp;Joel 2:17 ). Compare &nbsp;1 Samuel 2:25 . The high priest's task was to make atonement for the people (&nbsp;Leviticus 16:1 ). </p> <p> The prophet looked to a day when people from all nations could come to the Temple and make intercession (&nbsp;Isaiah 56:7 ). The prophetic hope centered in the [[Suffering]] [[Servant]] who would bear the sin of all people, making intercession for transgressors (&nbsp;Isaiah 53:6 ,Isaiah 53:6,&nbsp;53:12 ). </p> <p> Intercession was not always effective. God told Jeremiah to forsake the prophetic duty of intercession: “Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee” (&nbsp;Jeremiah 7:16 ). Even the great heroes of intercession would not succeed in such situations (&nbsp;Jeremiah 15:1; compare &nbsp;Ezekiel 14:14 ). In the final analysis, even the most righteous of people need an intercessor with God (&nbsp;Job 9:32-35; &nbsp;Job 19:25; &nbsp;Job 23:1-17 ). </p> <p> New Testament The New Testament teaches that intercession is expected of all believers (&nbsp;1 Timothy 2:1-3 ). Intercession for the sick is particularly important (&nbsp;James 5:14 ). Paul in his letters constantly referred to his prayers for the readers, and Jesus set forth the supreme example of intercession (&nbsp;Luke 22:32; &nbsp;Luke 23:34; &nbsp;John 17:1 ). </p> <p> The Bible reveals that intercession is performed by the Holy Spirit, Christ, and Christians. &nbsp;Romans 8:26-27 shows that the Holy Spirit works to sustain the burdened believer, to intercede to carry even inexpressible prayers to God. &nbsp; Romans 8:34 offers the truth that the risen Christ will maintain His intercession for the believer, being the [[Mediator]] between God and humanity. God accepts a believer's prayers and praises through Christ's intercession. His death secured removal of sin; His resurrection bestowed life on those who believe in Him; His ascension brought exaltation to power in heaven and on earth. Now He intercedes for us at God's throne of grace. &nbsp; Hebrews 7:25 proclaims the complete deliverance that comes through salvation accomplished through Christ and notes that He is ever present in heaven to intercede for those who come to Him. See Prayer . </p> <p> J. [[William]] Thompson and [[Trent]] C. [[Butler]] </p>

<p> INTERCESSOR, INTERCESSION </p> <p> We meet with but one passage in the Bible where the word [[Intercessor]] is used, namely, &nbsp;Isaiah 59:16, though by virtue of the office of interceding as our great high priest, it is a well known character of Christ. But though the name and title is but once mentioned, being implied in that of his priestly office, yet the Lord Jesus, in his sweet employment as our [[Advocate]] with the Father, is held up to the view of the church in this most endearing character every where throughout the word of God. He is said "to make intercession for the transgressors when he was numbered with them and bare their sins." (&nbsp;Isaiah 53:12) And the apostle Paul as blessedly points to Jesus in his priestly office, when he encourageth the poor sinner to come to him, because "he ever liveth to make intercession for them, and is able to save to the uttermost all that come to God by him." (&nbsp;Hebrews 7:25) And God the Holy Ghost is careful to shew the church how the Lord Jesus carrieth on this gracious office. First by personally appearing, "in the presence of God for us." (&nbsp;Hebrews 9:24) John saith, that he saw him in the midst of a throne as "a lamb that had been slain." (&nbsp;Revelation 5:6) intimating, that his wounds still appeared fresh and flowing, to denote the everlasting efficacy of it. And secondly, the Lord Jesus carrieth on this high office not only by a naked appearance in the presence of [[Jehovah]] for his people, but by pleading the merits and worth of his sacrifice and righteousness. Paul the apostle calls Christ's blood a speaking blood, (see &nbsp;Hebrews 12:24) and so it certainly is; for if, as the Lord said to Cain, "The voice of thy brother's blood crieth unto me from the ground," (&nbsp;Genesis 4:10) what a voice must there be in Christ's blood, crying as it cloth for mercy and salvation! Surely it speaks to God of God's faithfulness to his promises, and Christ's claim to his merits; and it speaks from God for our sure pardon, and all the blessings of redemption to JEHOVAH'S glory and Christ's and his church's triumph and happiness. Such are the blessed views of Christ in his intercessional character. </p> <p> I would beg yet farther to observe, that this blessedness is abundantly heightened when we consider that he who intercedes, and he with whom intercession is made, are one in the same design and end. The divine glory is the first cause, and the final issue of all. The church, made up of redeemed sinners, is originally the Father's gift to the Son. (&nbsp;John 17:6) The son hath purchased the Church with his blood. (&nbsp;Acts 20:28) Hence, therefore, all the persons of the [[Godhead]] are engaged and interested in the same concern. And as Christ is God the Father's dear Son, so is the church the dear children of God in Christ: so that what our blessed Lord Jesus saith, when speaking of this very subject, comes home to the heart of the believer with the strongest and sweetest recommendation of tenderness. "At that day ye shall ask in my name, and I say not unto you, that I will pray the Father for you; for the Father himself loveth you, because you have loved me, and have believed that I came out from God." (&nbsp;John 16:26-27) These are blessed views both of the Father's everlasting love, and Christ's unceasing intercession. And it is highly important to remark, and a point that should never be lost sight of, that Christ in all his intercessions never once prayeth for the Father's love to the church, but for the fruits and effects of that love and his own merits and death. Yea, Christ himself, with all his fulness, blessedness, and glory, is the gift of the Father; for the express doctrine of the gospel in its first and leading point is, "that God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." (&nbsp;John 3:16) For a farther illustration of Christ's office of Intercessor, </p> <p> See Advocate </p>

<p> '''I.''' Christ's intercession: </p> <p> '''(1)''' In a general sense, for transgressors: &nbsp;Isaiah 53:12; &nbsp;Luke 23:34, for His murderers. </p> <p> '''(2)''' In a special sense, for His believing people alone: "I pray not for the world, but for them which Thou hast given Me" (&nbsp;John 17:9). His prayer of compassion is for self destroying sinners. His pleading as Advocate is for His believing people, claiming their justification as a matter of right, on the ground of His righteousness. "We (who walk in the light as He is in the light) have an Advocate with the Father, Jesus Christ, the righteous" (&nbsp;1 John 2:1, compare &nbsp;1 John 1:7; &nbsp;Romans 8:33-34; &nbsp;Hebrews 7:25). He died once for all, atoning for all sin; but "He ever liveth to make intercession for them that come unto God by Him," and for them alone. As examples of His intercession compare &nbsp;Isaiah 62:1, for Zion; &nbsp;Zechariah 1:12; &nbsp;Zechariah 1:14; &nbsp;Psalms 69:6-7, "let not them that wait on Thee, O Lord God of hosts, be ashamed, for My sake," etc. </p> <p> '''II.''' The Holy Spirit's intercession: &nbsp;Romans 8:26-27. Christ intercedes for us above; the Holy Spirit, in Christ's personal absence, intercedes on earth in us. Hence, the Holy Spirit has the same title as Christ, the Ρaraclete (which in KJV is translated "Advocate" in the case of Christ, "Comforter" in the case of the Holy Spirit; the original word is the same for both). The Holy Spirit is the Spirit of prayer in every one below for whom Christ pleads above. The Holy Spirit is said to intercede for us with groanings, because He makes us to "groan," or "sigh." [[Knowing]] our needs better than we, He breathes in our prayers spiritual desires which find utterance in inarticulate sighings; these the Searcher of hearts knoweth, and interprets and answers accordingly; for whatever aspirations the Holy Spirit breathes in us are "according to the will of God." </p> <p> '''III.''' Man's intercession: &nbsp;Romans 11:2, Elijah interceding against Israel, as elsewhere for the people (&nbsp;James 5:17-18). Paul often asks the prayers of, [[Christians]] in behalf of himself and other ministers, and the extension of Christ's kingdom (&nbsp;2 Thessalonians 3:1; &nbsp;Ephesians 6:18-19). </p>

<p> INTERCES'SION, n. L. intercessio, from intercedo. See Intercede. </p> <p> The act of interceding mediation interposition between parties at variance, with a view to reconciliation prayer or solicitation to one party in favor of another, sometimes against another. </p> <p> Your intercession now is needless grown </p> <p> [[Retire]] and let me speak with her alone. </p> <p> He bore the sin of many, and made intercession </p> <p> for the transgressors. &nbsp;Isaiah 53 . </p>

<p> <i> See </i> Prayer </p>

<p> <strong> INTERCESSION </strong> . See Prayer. </p>

<p> (פָּנִע, ἔντευξις ) is the act of interposition in behalf of another, to plead for him (&nbsp;Isaiah 53:12; &nbsp;Isaiah 59:16; &nbsp;1 Timothy 2:1). (See Advocate). </p>