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That the atoning work of Christ also had significance for the angelic world would seem to follow
from Eph. 1:10, and Col. 1:20. Things on earth and things in heaven are summed up in Christ as
a Head (anakephalaiosasthai), Eph. 1:10, and are reconciled to God through the blood of the
cross, Col. 1:20. Kuyper holds that the angelic world, which lost its head when Satan fell away, is
reorganized under Christ as Head. This would reconcile or bring together the angelic world and
the world of humanity under a single Head. Naturally, Christ is not the Head of the angels in the
organic sense in which He is the Head of the Church. Finally, the atoning work of Christ will also
result in a new heaven and a new earth in which dwelleth righteousness, a fit dwellingplace for
the new and glorified humanity, and in the glorious liberty in which the lower creation will also
share, Rom. 8:19-22.
VII. The Intercessory Work of Christ
The priestly work of Christ is not limited to the sacrificial offering of Himself on the cross. The
representation is sometimes given that, while Christ was a Priest on earth, He is a King in
heaven. This creates the impression that His priestly work is finished, which is by no means
correct. Christ is not only an earthly but also, and especially, a heavenly High Priest. He is even
while seated at the right hand of God in heavenly majesty, “a minister of the sanctuary, and of
the true tabernacle, which the Lord pitched, not man.” Heb. 8:2. He only began His priestly
work on earth, and is completing it in heaven. In the strict sense of the word He is not reckoned
among the earthly priests, who were but shadows of a coming reality, Heb. 8:4. He is the true,
that is, the real Priest, serving at the real sanctuary, of which the tabernacle of Israel was but an
imperfect shadow. At the same time He is now the Priest upon the throne, our Intercessor with
the Father.
A. SCRIPTURAL PROOF FOR THE INTERCESSORY WORK OF CHRIST.
1. THE INTERCESSORY WORK OF CHRIST SYMBOLIZED.
While the sacrificial work of Christ was
symbolized primarily by the priestly functions at the brazen altar and the sacrifices that were
brought upon it, His intercessory work was prefigured by the daily burning of incense on the
golden altar in the Holy Place. The constantly rising cloud of incense was not only a symbol of
the prayers of Israel, but also a type of the high priestly prayer of our great High Priest. This
symbolic action of burning incense was not dissociated from, but most closely connected with,
the bringing of the sacrifices at the brazen altar. It was connected with the application of the
blood of the more important sinofferings, which was applied to the horns of the golden altar,
also called the altar of incense, was sprinkled towards the veil, and on the great Day of
Atonement was even brought within the Holy of Holies and sprinkled upon the mercy-seat. This
manipulation of the blood symbolized the presentation of the sacrifice to God, who dwelt
between the cherubim. The Holy of Holies was clearly a symbol and type of the city four-