I have discussed how the intercessory work of Christ poses a lot of problems to Reformed soteriology, especially the nature of the atonement (Penal Substitution [e.g., Calvinism's inconsistent view on the death and intercession of Christ]). In light of note, note the following which James White wrote in 1990 in a work attempting to refute the Roman Catholic dogmas relating to the Mass (it should be noted that there was no discussion of the intercession of Christ in The Roman Catholic Controversy [1996]):
Christ's Intercessory Work
Before looking specifically at the extent of the atonement (whether limited or universal), it is important to understand the relationship between the atonement of Christ and His intercessory work. We shall also see that there is a close relationship between the work of Christ as Priest and the work of Christ as Intercessor. In fact, we will see that the former is the basis of, and the substance of, the latter.
The intercessory work of Christ is explicitly discussed in Hebrews 7:24-25:
"But He, on the other hand, because He abides forever, holds His priesthood unchangeably, hence, He is also able to save completely those who come unto God by Him, as He lives forever to make intercession on their behalf."
Here the writer of Hebrews asserts that Christ is able to save "to the uttermost" those who come unto God through Him. And why does Christ have this ability? Because of his ministry of intercession before the Father. But we have alleged above that is at the death of Christ that saves, not any further works after his. Is this a contradiction? Only if the intercession of Christ is an action or operation that is distinct from His death. But it is just here that we need to recognize that the work of Christ as intercessor is not disconnected from His work as Priest in the offering of Himself. Paul brought out the "priestly" aspect of Christ's work clearly in Ephesians 5:2:
" . . . and walk in love, just as also Christ loved and delivered Himself up in our behalf, an offering and a sacrifice to God as a fragrant aroma."
The terms "offering" and "sacrifice" come straight from the Levitical concepts of sacrifice and law. The writer of Hebrews also uses this kind of language in describing the work of Christ:
"But when Christ appeared as high priest of the good things to come, (He entered) through the greater and more perfect tabernacle not made by hands, that is, not of this creation, neither did he enter the holy place once or all through the blood of goats and calves, but through His own blood, having obtained eternal redemption." (Hebrews 9:11-12)
On what basis does Christ enter into the Holy Place? Not through the blood of goats and calves, but through His own blood. He enters into the presence of the Father, having obtained eternal redemption. Christ presents Himself before the Father as the perfect oblation in behalf of His people. His work of intercession then, is based on His work of atonement. Intercession is not another or different kind of work, but is the presentation of the work of the cross before the Father. Jesus does not implore the Father to be merciful to men without grounds for that mercy, does he? Would the Son ask the Father to compromise His holiness and justice by simply overlooking sin? Surely not! Rather, the Son intercedes for men before the Father on the basis of the Father that in His death He has taken away the sins of God's people, and therefore, by presenting His finished work on Calvary before the Father. He assures the application of the benefits of His death to those for whom He intercedes. Note as well that the extent of the intercessory work of Christ is identical to the extent of the atonement of Christ; that is, Christ intercedes for the same people for whom He died. Christ did not intercede for people for whom He did not die, for He would have no basis upon which to intercede; nor does He not intercede for anyone for whom He died, for this would involve an inconsistency in Christ. All those for whom Christ died will be the objects of His intercession. And, since we know that none for whom the Son intercedes will ever be lost (for if this could happen, then there would be a contradiction in the Godhead, the Son willing to save someone, the Father refusing), it is demonstrated against that all for whom Christ died will be brought into their salvation. (James R. White, The Fatal Flaw, sections 2209-2236 of the Kindle edition)