In this volume, professor William Milligan moves beyond the death, burial, and resurrection of Jesus, to examine the theological implications of Christ’s ascension and role as our heavenly intercessor. Rooted in the Bible, these lecture’s detail the significance of Christ’s ascension, his heavenly priesthood, and his work through the Spirit.
“A second part followed. As the blood, or, in other words, the life, of an animal was liberated in death in order that by the sprinkling a union might be effected between the offerer and God, so the blood, or, in other words, the life, of Christ was liberated on the cross in order that our life in His might be united to the Father in the closest communion and fellowship, and that the broken covenant might be replaced by one that should last for ever.” (Page 139)
“That end was to bring us into a state of perfect union with the Father of our spirits, and so to introduce into our weak human nature the strength of the Divine nature, that not in name only, or outwardly, or by a figure, but in truth, inwardly, and in reality, we might receive the right to become children of God.” (Page 30)
“Rightly conceived, the work of Intercession on the part of our heavenly High-priest seems to be that, having restored the broken covenant and brought His Israel into the most intimate union and communion with God, He would now, amidst all their remaining weaknesses, and the innumerable temptations that surround them, preserve them in it. And He would do this by keeping them in Himself; so that in Him they shall stand in such unity of love to the Father that the Father will love them as His own sons, will need no one to remind Him that they are so, and will directly pour out upon them, as very members of the Body of the Eternal Son, every blessing first poured out upon the Head.” (Page 158)
“Intercession’ is a much wider word than prayer. That prayer is included under the term is not for a moment to be denied, but we are not to limit it to prayer. We are to understand it of every act by which the Son, in dependence on the Father, in the Father’s name, and with the perfect concurrence of the Father, takes His own with Him into the Father’s presence, in order that whatever He Himself enjoys in the communications of His Father’s love may become also theirs.” (Page 152)