Wednesday, May 27, 2020

James Petigru Boyce on the Intercessory Work of Christ

I have often pointed out how Reformed theology has a difficult time when it comes to explaining the intercession of Christ. In one breath, a Reformed author will affirm that the intercession of Christ is necessary for the application of the benefits of Christ’s sacrificial death, and yet, affirm that full satisfaction was made on the cross, begging the question as to why Christ has to intercede for the benefits to be applied. See the discussion of Christ’s intercessory work at:

 

Full Refutation of the Protestant Interpretation of John 19:30

 

Another respected Reformed theologian, James Petigru Boyce (1827-1888), then-professor of Systematic Theology, the Southern Baptist Theological Seminary, wrote the following, affirming that the intercessory work of Christ is necessary to the application of the benefits of his atoning work:

 

As Priest he also intercedes with God for pardon or justification or other blessings for all for whom he died, in all the respects in which his death is available for each . . . [this priestly office Christ] is discharging in heaven. It does not cease with his life on earth, but he is represented as continuing as an ever-living High Priest to make intercession for us, Heb. 7:23-25; sitting down at the right hand of God, Acts 2:33-36; Heb. 8:1; 9:12-24 (See the law as to the Jewish High Priest entering in once every year in Heb. 9:27; also in the law laid down in Ex. 30:10; Lev. 16:2, 11, 12, 15, 34; see also Heb. 7:27; 10:10. 1 Pet. 3:18, confines it to their sufferings and does not include the offering.) It is not for the purpose of offering the sacrifice that he is there, Heb. 9:24, 25; but to make intercession for those for whom the sacrifice has already been offered, Heb. 10:11, 12, 14-18. These passages show it was such an offering as actually sanctified (v. 10), and purified (v. 10) them that are sanctified.

 

While we are not to suppose that he is engaged in actual spoken prayer before God, we are also not to understand by this a mere influence of his sacrifice continued without further activity on his part, but some real activity corresponding fully to the essence of prayer and petition, to which is due all the blessings to which his people attain. (James Petigru Boyce, Abstract of Systematic Theology [1887], 293)

 

And, as if speaking from both sides of his mouth, he elsewhere affirms that the death of Christ resulted in “ample” or “full” satisfaction to the Father:

 

The death of Christ included the penalty in all its fulness. In it he offered up his body and was laid in the grave. In it the separation from God took place by which he was led to feel himself forsaken, “My God, my God, why hast thou forsaken me,” was his cry of agony. That his death was not eternal, as would ours have been, arose from the fact that in the execution of the sentence of condemnation, God found in him not such a victim as mere man would have been, unable to atone, or render full satisfaction; but one whose glorious nature gave infinite value to suffering, and who could feel most keenly, yet could bear without destruction, the wrath of God.

 

The Scriptures represent just such a penalty to have been endured by Christ, accompanied by just such agonies. No one can read the accounts given by the evangelists without being impressed by the fact that they ascribe just such a character to his sufferings on Calvary. (Ibid., 328)

 

But the Scriptures, in speaking of what is actually effected by Christ’s work for those who are reconciled by it, show that the reconciliation was actually made in that work itself. The time at which it was done, and what was done at that time show this. (Ibid., 334; Boyce then quotes Rom 5:10; Gal 3:13; Eph 1:7; 2:14-16; Col 1:20; 1 Thess 1:10; 1 Pet 1:18, 19)

 

Reformed theology has an inconsistent understanding of the atonement and the intercessory work of Christ. This is due to Reformed theology being anti-biblical. For more, see:


An Examination and Critique of the Theological Presuppositions Underlying Reformed Theology