He Continues Forever

Hebrews 7:23-25

May 13, 2001

 

How adequate is the saving work and ministry of Jesus Christ? You would think this would be a simple question among those who frequent Christian worship. Yet the fretting and nagging doubts of believers, the passive approach to the Christian life, and the scurrying for some new key to living points away from Christ's sufficiency. It virtually relegates Jesus Christ to the position of a useful assistant on the road to personal fulfillment, rather than Prophet, Priest, and King over one's life. None would dispute the help of Jesus Christ. But how many would declare him to be altogether sufficient for life and eternity? 

 

That seems to be where our first century congregation found themselves. They were not out-and-out rejecting Christ. But they were considering embracing again the priests of Israel to add to the work of Christ. They struggled over his sufficiency as the only mediator between God and man.

 

Perhaps you join them in this struggle. You know much about Christ. You have read the Scriptures. You have even acknowledged him as Lord and Savior. But your own inadequacies loom before you larger than life. You measure the sufficiency of Christ by your performance as a Christian or your success with the ventures of life. And you are left with a despondent view of Christianity and an inadequate view of Jesus Christ. What you must do is to get a grasp of the ongoing work of Jesus Christ as your high priest. Just as our author points his audience to the sufficiency of Christ as their high priest, even so the text speaks to us, directing us away from the fading substitute priests to Jesus Christ, the Christian's priest forever.

 

None of the Old Testament rituals and practices is wasted for they give shadowy pictures of what Jesus Christ ultimately fulfilled. Imagine the high priest standing before the veil of the Holy of Holies, robed in dazzling apparel with twelve stones on his shoulders as he bore the burden of mediating before God for Israel. A sacrificial animal had been offered as a satisfaction before God on behalf of the people. Now in his hands was a basin of blood from the propitiatory sacrifice. He carefully moves behind the veil, sprinkles the blood upon the mercy seat that contained the Law and all the fierceness of its condemnation upon the people. He pleads for the mercy of God, forgiveness, and acceptance of the sacrifice in the stead of his sinful people. He completes his ritual and steps out from behind the veil. The sinfulness of the people-and the high priest as well-gave cause for the merciful Lord to initiate the high priesthood as a means for addressing the people's sin and His justice. 

 

The gravity of our sin and the certainty of God's wrath calls for a mediator who can effectively satisfy God's justice, bear God's wrath, and manifest God's redemptive love to His glory. No mere human priest could do this. But God's ultimate high priest, the Lord Jesus Christ, appointed by divine oath in the order of Melchizedek, mediates the way to God forever. Why do you need the priesthood of Jesus Christ? Consider with me how the permanence of Jesus Christ's priesthood gives assurance to your salvation.

 

I. The Priesthood of Christ-its permanence

 

The argument at this point of the text is a culmination of what has been set forth already. Israel had witnessed a long line of priests serving before God on behalf of the people. Josephus stated that from Aaron to the destruction of the temple in A.D. 70 there were 83 high priests. The Talmud offers larger numbers: 18 priests in the first temple and over 300 in the second [Leon Morris, The Expositor's Bible Commentary, 71]. Our author simply writes, "The former priests, on the other hand, existed in greater numbers because they were prevented by death from continuing." No one priest could accomplish temporally what sinful men needed permanently. "Death" stood in the way of any of these priests continuing to mediate for them. Death is a signal that the priests needed mediators themselves, for because of their own sin they faced the pain of death. So their numbers grew. But more priests did not produce a better priesthood. Sinful men attempting to mediate for sinful men, leaves sinful men in their sin!

 

It seems that the writer wants to emphasize the power of death over the Aaronic priesthood. They were "prevented" or hindered by death from continuing. The present tense of "prevented" helps us to see that the hindrance followed from father to son to grandson. No amount of training, no improvement in performance could raise the level of the Aaronic priesthood to the point of being eternally sufficient. And it was never meant to do so! For all of these priests, prevented by death from continuing, were mere shadows of which Jesus Christ is the substance.

 

1. No improvements possible

 

Jesus Christ stands in contrast to these priests: "but Jesus, on the other hand because He continues forever, holds His priesthood permanently." There was probably much talk among Israelites about former priests. A father might reminisce about the high priest of his boyhood, fondly remembering his tenderness and compassion for the people. His father might offer criticisms of the way the current priest would have handled his personal affairs in light of how much better a former priest had done so. The son might disagree with both, thinking that the current high priest was just what he needed. From generation to generation, the office of high priest changed and with it the characteristics of those who served: some improving and some deteriorating the priesthood. But not so with Jesus Christ!

 

Two facts are stated about the priestly office of Christ that helps us to see that we cannot improve upon who he is and what he has done. First, the writer states concerning Christ, "He continues forever." The word "continues" is a common term that means to abide or remain. The present tense of the verb refers to continuous action so that we might say, "He continuously continues forever!" He who has conquered death in the resurrection is not affected by this foe like the other priests. He had no fear of death because it cannot lay claim to him. He alone can take away the fear of death (2:14-15).

 

The second fact is that Jesus Christ "holds His priesthood permanently." There is never a lapse in mediating the way to God. There can never be inefficiencies in his discharge of duties before the Father. His immutability or unchanging nature, gives us great cause for confidence. "Jesus Christ is the same yesterday and today and forever," the writer tells us (13:7). We never have to worry about him being fickle, changing his mind about forgiveness, or coming up with some new plan for eternal life. He is no Henry VIII, who was both friend and foe to evangelicals during his reign. He is no shrewd politico who operates on the sly to accomplish his desires. As the permanent high priest, no one can take his office or usurp his rule over us.

 

In a world that lives with constant change, Jesus Christ is the one constant that never changes.

 

2. No inconsistencies possible

 

This means that there are no inconsistencies in the priestly work of Jesus Christ. There are no slip-ups or fault lines in his work that would affect your eternity. "He continues forever," holding "His priesthood permanently." Sometime we struggle with comparing the work of Jesus Christ to our own. At our very best, we run into inconsistencies in our obedience, discipline, and service. We try to be faithful but find ourselves stumbling along the path of life. But there is good news for us. The permanency of Christ's priesthood is grounded in his deity: He is God! He is not like the Aaronic priesthood that was controlled by death and officiated as high priest temporarily. We are not interested in a temporary salvation but one that is permanent. And the only way that permanence can be assured is for the Eternal God to maintain an indestructible priesthood. Here's the encouragement: "Our salvation is as secure as Christ's priesthood is indestructible" [John Piper, www.soundofgrace.com/piper96/12-01-96.htm].

 

The heart of this biblical writer's argument concerning the priesthood of Christ is found in 7:25. The "therefore" shows that he is drawing a conclusion to his remarks, making his point with all the clarity possible. And the point is this: the Priesthood of Jesus Christ makes possible and certain the assurance of our salvation.

 

II. The Priesthood of Christ-its assurance

 

As we have pointed out on many occasions, assurance of salvation is not a decision. It is an ongoing process throughout the believer's life. There has been a great disservice to professing believers when they are practically given assurance of salvation through a so-called "prayer of assurance." Consequently, there are countless numbers that hang onto their "prayer of assurance" yet live less than Christian lives without any thought that hey might actually be lost in sin. Be certain, there is nothing wrong with praying for assurance. Paul did this regularly for the churches under his concern (consider his prayers for the churches that provide a basis for this, e.g., Eph. 1:18-23, 3:14-19). But the prayers must have a basis; and that basis must always direct us back to Jesus Christ and the fullness of his redemptive work.

 

The first century recipients of this epistle were obviously struggling with assurance. How did they know that Jesus Christ's saving work on their behalf would last? This pastoral writer directs them to contemplating the high priestly work of Christ. It was, as they understood Christ to be their high priest that they would find the joy of assurance. In order to understand this, let's evaluate how the priesthood of Christ is at work in our salvation, then let us look at how his priesthood affects our perseverance.

 

1. In our salvation

 

Our writer qualifies what he has been implying in his discussion of the priestly work of Christ: "Therefore He is able also to save forever those who draw near to God through Him, since He always lives to make intercession for them." He answers at least three questions for us. Who are the ones that Jesus Christ saves forever? How is Jesus able to save forever? And what does it mean to be saved forever?

 

a. The candidates

 

First, who are the ones that Jesus Christ saves forever? He identifies them in two ways. He tells us that it is this special group for whom Jesus Christ prays: "He always lives to make intercession for them." This stands as a wonderful parallel to the high priestly prayer of John 17 where we find our Lord praying for his own. "I ask on their behalf; I do not ask on behalf of the world, but of those whom You have given Me; for they are Yours.... I do not ask on behalf of these alone, but for those also who believe in Me through their word" (17:9, 20). Jesus is not praying for the world but for all whom the Father has given him and he has redeemed through his precious blood.

 

But how do we know who these people are? He identifies this group in a narrower sense: "those who draw near to God through Him." The term "draw near," is used as a technical term throughout Hebrews to imply a drawing near into the presence of the Lord (cf. 4:16; 10:1; 10:22; 11:6; 12:18, 22). In every instance of this word's use [proserchomai] it stresses approaching the living God. We find this throughout the Old Testament, as the high priest would approach the presence of God manifested in the tabernacle and temple. They would draw near by the means God had provided for them to approach him.

 

The opposite of drawing near is running away from God. There is no middle ground at this point. We cannot be neutral toward the living God. As a matter of fact, the present tense of the verb "draw near," suggests, "if we do not go on drawing near to God we have no warrant for thinking that we are being saved by the Lord Jesus," as John Piper expresses it. Either we are seeking to approach him or we are seeking to flee from him. If you think that you can just coast along in neutral you are gravely mistaken about the wrath of God, on one hand, and the propensity of your own heart for rebellion against God, on the other. Paul reminds us, "All have turned aside" (Rom. 3:12). That is the nature of all who are not seeking to live in a right relationship to God through Christ.

 

So the candidates for Christ's intercession are drawing near. But drawing near whom? It is those "who draw near to God." There is a much needed clarification in our day for many profess Christianity but have no desire to draw near to God. They draw near to religion or to some kind of experience or to a certain feeling or to improvements in their social consciousness. But to draw near to God is to admit that He alone is the greatest worth in the universe. It is to confess that without Him you would remain in the deepest darkness. It is to admit that you are not sufficient for life or eternity in your own person, and that you are a sinner, wholly incapable of even possessing eternal life but for God's favor toward you. To draw near to God is to set your affections upon Him so that He alone is your delight and passion. It is to put your hands to the plow and not look back, to see that knowing Him is the greatest treasure of life, the highest good for which you exist, and the only satisfaction for your life. It is drawing near to God as He has revealed Himself. It is not drawing near to your conception of God or God as you think he ought to be. It is approaching the God of Holy Scripture who has revealed Himself as Creator, Judge, and Sovereign over creation. It is that approach to Him that you might know His favor as Redeemer and Savior.

 

In ancient times, a king could only be approached through the prescribed means. Thus we find Queen Esther, even though she was queen, approach King Ahasuerus in fear and trembling because he had not called for her. It was only when he extended his golden scepter and bid her to touch it that she knew that she had access to the king. The King of Heaven can only be approached through His Son: "those who draw near to God through Him." You are not coming to a religious concept in the gospel. You are coming to a living Person! John Murray reminds us of this.

When Christ is presented to lost men in the proclamation of the gospel, it is as Saviour he is presented, as one who ever continues to be the embodiment of the salvation he has once for all accomplished. It is not the possibility of salvation that is offered to lost men but the Saviour himself and therefore salvation full and perfect [Redemption Accomplished and Applied, 109].

It is to Christ Jesus that you come through the message of the gospel. To believe and receive Christ is to set your affections and open your whole being to a living Person revealed in the gospel. You receive Him as the God-Man who bore the judgment of God for you at the cross; and who arose from the dead triumphantly the third day. The candidates for the intercessory work of Christ have come to God through Jesus Christ. Are you on the receiving end of the intercession of Jesus Christ?

 

b. The capability

 

The writer has carefully established his argument: the Levitical priesthood, by its very nature, is incapable of saving anyone forever. Now he strikes: "He is able also to save forever those who draw near to God through Him." Having unraveled the shadowy purpose of the Aaronic priesthood, he now emphasizes that only Jesus Christ can "save forever." And how is Jesus Christ able to save forever? It is because God has accepted both the priesthood and sacrifice of Christ offered in perfection. The Aaronic priests were mere men who definitely identified with their fellow Israelites but who also needed someone to mediate for them. They had no perfections that would have commended them before the heavenly throne. But Christ is different. As a man, he identified with all those whom he came to save. Yet as a man, he never sinned and thus never needed a mediator himself. As God, he gives infinite value to his priesthood and the sacrifice of his life.

 

The verb, "is able," is another present tense verb, demonstrating that Jesus is always able to save those who draw near to God through Him. Now you might be wondering if you are an exception. Have you drawn near to God through Him? Then He is able to save you forever! Will you draw near to God through Him? Then He will save you forever!

 

c. The climax

 

The word "forever" actually has a double meaning, which seems to be the intention of the writer. On one hand it does mean forever, and that is good news. For it means that once Christ truly saves a person there is no backtracking on his saving work. It is an eternal work. But the word also means "completely" or "fully" or "unto completeness." This means that while you might see all the faults and failures of your life, if you have drawn near to God through Christ, you have the assurance that your salvation will be complete. So Christ is working in you, stripping away the trappings of the old life of sin and restoring in you the image of Christ. And one day you will stand before him complete. One day you will perfectly mirror Jesus Christ. One day all the stain and taint and presence of sin will be totally removed. That is our assurance in salvation!

 

We cannot add to what Christ has done completely. And we can be sure that he will finish the work he has begun in us, in spite of our poor performance or severe opposition.

 

2. In our perseverance

 

But we must not forget that this book carries the theme of perseverance. And our author does not get sidetracked from this thought. For he tells us that Jesus Christ, our Redeemer, "since He always lives to make intercession for them," gives us the aid we need to persevere as Christians.

 

a. Our praying

 

Do you ever struggle with prayer? Of course you do; that is true of all of us. One of our struggles is wondering if we are praying the right kinds of things and in the right way. Since Jesus is interceding for us, then we have the assurance that our prayers are communicating what He wants communicated. Do not think that he is present to talk the Father into hearing our prayers! There is perfect unity in the Godhead. Father, Son, and Holy Spirit. And our prayers are evidence of this. When we pray we have access through Christ; we have representation in heaven; we have help with our petitions; we have one who both knows our weaknesses and sympathizes with us; we have one before the throne who is of the same nature as ourselves; we have Him praying for us, always consistent with the will of the Godhead. Kent Hughes offers help at this point.

How does he intercede for us? He, along with the Holy Spirit (Romans 8:26,27) takes our feeble prayers, cleans them up, ennobles them, and presents them to the Father. St. Chrysostom, the great fourth-century preacher, provides a helpful analogy. A young boy whose father was away on a trip wanted to present his father with something that would please him. His mother sent him to the garden to gather a bouquet of flowers. The little boy gathered a sorry bouquet of weeds as well as flowers. But when his father returned home, he was presented with a beautifully arranged bouquet, for the mother had intervened, removing all the weeds.

 

The prayers of the church, prevailing, acceptable, and fruitful as they are, are no a thing of beauty as they leave the lips of saints. As they start their way heavenward, they are a mixed bag of weeds with a few stray flowers. When they arrive, however thanks to the intercession of Christ they are nothing but beautiful flowers. What blessed, comforting thoughts these are as we, amidst our frailties, pray [Hebrews: An Anchor for the Soul, 208].


b. His praying 

 

The fact that Jesus "always lives to make intercession for them" is not a suggestion that he has to talk the Father into following through with saving us! Instead, it is the assurance that we have one in heaven whose blood satisfied the divine justice and his very presence in heaven is the assurance that we will be there too! John Flavil, the 17th century Puritan, declared, "here is encouragement to perseverance...that Jesus, our head, is already in heaven; and if the head be above water, the body cannot drown" [Works, vol. I, p. 176]. It also does not imply that Jesus is continually offering his blood to the Father as a reminder of payment for sins. Christ offered his blood once for all at the cross. When he declared, "It is finished!" It was finished! The whole concept of propitiation insists that God has been fully satisfied through what Christ has done on our behalf at the cross.

 

This text tells us that Jesus prays for us. What does that mean in simplest terms? Let me explain by way of an illustration. Shortly before our Lord was betrayed, he looked at Simon Peter and told him, "Satan has demanded permission that he might sift you like wheat." There was the problem Peter was facing. But hear the assurance, "But I have prayed for you. And you, when you return, strengthen your brethren." Jesus did not tell Peter, "I hope that you might make it since I'm praying for you." There was the certainty that with Christ praying for him, in spite of Peter's weakness, he would persevere. There is the heart of what we must see. We might stumble and fall, but Christ is praying; so we can and will continue to press on in the faith.

 

Conclusion

 

Do you know this great High Priest who continually intercedes for all who have come to God through Him? By his grace, through faith, He is knowable. And once you know him, you can be assured that he saves forever and that he who always has his prayers answered is praying for you.

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