THEREFORE HE IS ABLE ALSO TO SAVE FOREVER THOSE WHO DRAW NEAR TO GOD THROUGH HIM:  hothen kai sozein (PAN) eis to panteles dunatai (3SPPI) tous proserchomenous (PMPMPA) di autou to theo pantote zon (PAPMSN) eis to entugchanein (PAN) huper auton: (Heb 2:18; 5:7; Isaiah 45:22; 63:1; Daniel 3:15,17,29; 6:20; John 5:37-40; 10:29; John 10:30; Ephesians 3:20; Philippians 3:21; 2 Timothy 1:12; Jude 1:24) (Heb 7:19; 11:6; Job 22:17; 23:3; Psalms 68:31,32; Isaiah 45:24; Jeremiah 3:22) (Hebrews 13:15; John 14:6; Romans 5:2; Ephesians 2:18; 3:12; 1 John 2:1,2)

Able (1410) (dunamai is related to dunamis) means to have intrinsic or inherent ability to achieve. The present tense means that He is continually able to provide us with His unlimited strength. disposal. Through the enabling of the Holy Spirit, the believer can serve valiantly, endure patiently, suffer triumphantly, and, if need be, die gloriously.

Note that words derived from the stem duna— all have the basic meaning of “being able,” of “capacity” in virtue of an ability. Duna- is the root for English words like dynamic, dynamo, dynamite, etc.

Because He abides forever and holds His priesthood forever...that is why is able to continually intercede forever! Refers to what has just been said - namely, that Jesus’ priesthood is permanent, eternal. He can save forever because He exists and ministers forever. The basis of salvation is Jesus Christ’s divine eternality.

The old sacrifices partially and temporarily covered sin, but they did not even partially or temporarily remove sin. They did not to any degree or for any length of time bring deliverance from sin. But Jesus Christ is able, perfectly able.

HE IS ABLE

Since faith comes by hearing and hearing by the word of Christ, "hear" the repetitive echo of "He is able..." (Suggestion: make a list of what God is able to do and then use it in a time of prayer)

and do not suppose that you can say to yourselves, 'We have Abraham for our father'; for I say to you, that God is able from these stones to raise up children to Abraham (Mt 3:9, cf Lu 3:8)

"And do not fear those who kill the body, but are unable to kill the soul; but rather fear Him who is able to destroy both soul and body in hell. (Mt 10:28)

"And now I commend you to God and to the word of His grace, which is able to build you up and to give you the inheritance among all those who are sanctified. (Acts 20:32)

And they also, if they do not continue in their unbelief, will be grafted in; for God is able to graft them in again. (see note Romans 11:23)

Who are you to judge the servant of another? To his own master he stands or falls; and stand he will, for the Lord is able to make him stand. (see note Romans 14:4)

Now to Him Who is able to establish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery which has been kept secret for long ages past  (see note Romans 16:25)

And God is able to make all grace abound to you, that always having all sufficiency in everything, you may have an abundance for every good deed (2 Cor 9:8)

Now to Him Who is able to do exceeding abundantly beyond all that we ask or think, according to the power that works within us, 21 to Him be the glory in the church and in Christ Jesus to all generations forever and ever. Amen. (see note Ephesians 3:20)

For our citizenship is in heaven, from which also we eagerly wait for a Savior, the Lord Jesus Christ; 21 Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby He is able even to subdue all things unto himself. (King James Version) (see notes Philippians 3:20; Philippians 3:21)

For this reason I also suffer these things, but I am not ashamed; for I know whom I have believed and I am convinced that He is able to guard what I have entrusted to Him until that day. (see note 2 Timothy 1:12)

For since He Himself was tempted in that which He has suffered, He is able to come to the aid of those who are tempted. (see note Hebrews 2:18)

Hence, also, He is able to save forever those who draw near to God through Him, since He always lives to make intercession for them. (Hebrews 7:25)

He considered that God is able to raise men even from the dead; from which he also received him back as a type. (see note Hebrews 11:19)

Therefore putting aside all filthiness and all that remains of wickedness, in humility receive the word implanted, which is able to save your souls. (James 1:21)

There is only one Lawgiver and Judge, the One who is able to save and to destroy; but who are you who judge your neighbor? (James 4:12)

Now to Him Who is able to keep you from stumbling, and to make you stand in the presence of His glory blameless with great joy (Jude 1:24)

Save (4982) (sozo) (Click word study on sozo) is sometimes used of physical deliverance from danger of perishing (see Mt 8:25; Mt 14:30; Lu 23:35; Acts 27:20 27:31), physical healing from sickness (Mt 9:21-22; Mk 5:23, Acts 4:9), and deliverance from demonic possession (Lu 8:36). More often sozo refers to salvation in a spiritual sense as illustrated in the following passages: Matthew recorded the angel's conversation with Joseph declaring

She (Mary) will bear a Son; and you shall call His name Jesus, for it is He who will save (sozo) His people from their sins. (Mt 1:21)

Here sozo is equated with deliverance from sins (guilt and power of) with Jesus' name being a transliteration of Joshua meaning "Jehovah is salvation". Stated another way, this verse speaks of our present tense salvation or our sanctification (see the Three Tenses of Salvation), the daily, ongoing process by which we are set free experientially from the power of sin. This process of salvation is unto the uttermost, and will be completed when we experience our future tense salvation or our glorification, at which time we will be "utterly saved", saved from not only the presence of sin, but also the pleasure of sin! Hallelujah! Lord haste that glorious day!

The present tense emphasizes that He continually saves. This includes then the idea that He is able to daily keep us safe and sound & to rescue us from dangerous situations & to restore us to health (esp spiritually). The nature of salvation is bringing men near to God. By delivering from sin, it qualifies believers to come to God.

Matthew Henry writes that...

this ever-living High Priest is able to save to the utmost—in all times, in all cases, in every juncture

Forever -  more literally reads something like "into or unto the completion of all" Young's Literal has "to the very end" and the venerable King James has the great phrase to the uttermost. Note that He saves not from the uttermost but to the uttermost).  The unchanging nature of Jesus’ priesthood means that the salvation He gives is also unchanging, permanent, and secure. He is able to save to the uttermost. Obviously He could save us from anything but the writer's point is that Jesus saves us to something to a complete, forever salvation. Because He is our High Priest forever, He can save forever.

From the Guttermost
To the Uttermost!

The evangelist Billy Sunday had a great sermon, where he talked about how God saved him from the gutter-most because he was a gutter-drunk when God saved him.

The emphasis is on the fact that Jesus saves completely, forever, all who put their faith in Him, because He is our High Priest forever.

The KJV “to the uttermost” is accurate and significant. Jesus’ priesthood is no halfway measure, as were the animal sacrifices that only symbolized removal of sin (see notes Hebrews 10:4, 10:11). The symbol was important for that covenant. It was God-given and God-required, but still was only a symbol. But Jesus Christ is able to save both eternally and completely.

Spurgeon comments on the uttermost asking...

WHAT IS THE MEASURE OF THE SAVIOUR'S ABILITY?

This is a question as important as if it were for life or death—a question as to the ability of Jesus Christ. How far can salvation go? What are its limits and its boundaries? Christ is a Saviour: how far is he able to save? He is a Physician: to what extent will his skill reach to heal diseases?

What a noble answer the text gives!

"He is able to save to the uttermost."

Now, I will certainly affirm, and no one can deny it, that no one here knows how far the uttermost is. David said, if he took the wings of the morning, to fly to the uttermost parts of the sea, even there should God reach him. But who knoweth where the uttermost is? Borrow the angel's wing, and fly far, far beyond the most remote star: go where wing has never flapped before, and where the undisturbed ether is as serene and quiet as the breast of Deity itself; you still, beyond the bounds of creation, where space itself falls, and where chaos takes up its reign: you will not come to the uttermost. It is too far for mortal intellect to conceive of; it is beyond the range of reason or of thought. Now, our text tells us that Christ is "able to save to the uttermost."

1. Sinner, I shall address thee first; and saints of God, I shall address you afterwards.

Sinner, Christ is "able to save to the uttermost;" by which we understand that the uttermost extent of guilt is not beyond the power of the Saviour. Can any one tell what is the uttermost amount to which a man might sin? Some of us conceive that Palmer has gone almost to the uttermost of human depravity; we fancy that no heart could be much more vile than that which conceived a murder so deliberate, and contemplated a crime so protracted; but I can conceive it possible that there might be even worse men than he, and that if his life were spared, and he were set at large, he might become even a worse man than he is now. Yea, supposing he were to commit another murder, and then another, and another, would he have gone to the uttermost? Could not a man be yet more guilty? As long as ever he lives, he may become more guilty than he was the day before. But yet my text says, Christ is "able to save to the uttermost." I may imagine a person has crept in here, who thinks himself to be the most loathsome of all beings, the most condemned of all creatures. "Surely," says he, "I have gone to the utmost extremity of sin; none could outstrip me in vice." My dear friend, suppose you had gone to the uttermost, remember that even then you would not have gone beyond the reach of divine mercy; for he is "able to save to the uttermost," and it is possible that you yourself might go a little further, and therefore you have not gone to the uttermost yet. However far you may have gone—if you have gone to the very artic regions of vice, where the sun of mercy seems to scatter but a few oblique rays, there can the light of salvation reach you. If I should see a sinner staggering on in his progress to hell, I would not give him up, even when he had advanced to the last stage of iniquity. Though his foot hung trembling over the very verge of perdition, I would not cease to pray for him; and though he should in his poor drunken wickedness go staggering on till one foot were over hell, and he were ready to perish, I would not despair of him. Till the pit had shut her mouth upon him I would believe it still possible that divine grace might save him. See here! he is just upon the edge of the pit, ready to fall; but ere he falls, free grace bids, "Arrest that man!" Down mercy comes, catches him on her broad wings, and he is saved, a trophy of redeeming love. If there be any such in this vast assembly—if there be any here of the outcast of society, the vilest of the vile, the scum, the draff of this poor world,—oh! ye chief of sinners! Christ is "able to save to the uttermost." Tell that everywhere, in every garret, in every cellar, in every haunt of vice, in every kennel of sin; tell it everywhere! "To the uttermost!" "He is able to save them to the uttermost."

2. Yet again: not only to the uttermost of crime, but to the uttermost of rejection.

I must explain what I mean by this. There are many of you here who have heard the gospel from your youth up. I see some here, who like myself are children of pious parents. There are some of you upon whose infant forehead the pure heavenly drops of a mother's tears continually fell; there are many of you here who were trained up by one whose knee, whenever it was bent, was ever bent for you, her first-born son. Your mother has gone to heaven, it may be, and all the prayers she ever prayed for you are as yet unanswered. Sometimes you wept. You remember well how she grasped your hand, and said to you, "Ah! John, you will break my heart by this your sin, if you continue running on in those ways of iniquity: oh! if you did but melt, and you would fly to Christ." Do you not remember that time? The hot sweat stood upon your brow, and you said—for you could not break her heart—"Mother, I will think of it;" and you did think of it; but you met your companion outside, and it was all gone: your mother's expostulation was brushed away; like the thin cobwebs of the gossamer, blown by the swift north wind, not a trace of it was left. Since then you have often stepped in to hear the minister. Not long ago you heard a powerful sermon; the minister spoke as though he were a man just started from his grave, with as much earnestness as if he had been a sheeted ghost come back from the realms of despair, to tell you his own awful fate, and warn you of it. You remember how the tears rolled down your cheeks. while he told you of sin, of righteousness, and of judgment to come; you remember how he preached to you Jesus and salvation by the cross, and you rose up from your seat in that chapel, and you said, "Please God I am spared another day, I will turn to him with full purpose of heart." And there you are, still unchanged—perhaps worse than you were; and you have spent your Sunday afternoon the angel knows where: and your mother's spirit knows where you have spent it too, and could she weep, she would weep over you who have this day despised God's Sabbath, and trampled on his Holy Word. But doest thou feel in thine heart to-night the tender motions of the Holy Spirit? Dost thou feel something say, "Sinner! come to Christ now?" Dost thou hear conscience whispering to thee, telling thee of thy past transgression? And is there some sweet angel voice, saying, "Come to Jesus, come to Jesus; he will save you yet?" I tell you, sinner, you may have rejected Christ to the very uttermost; but he is still able to save you. There are a thousand prayers on which you have trampled, there are a hundred sermons all wasted on you, there are thousands of Sabbaths which you have thrown away; you have rejected Christ, you have despised his Spirit; but still he ceases not to cry, "Return, return!" He is "able to save thee to the uttermost," if thou comest unto God by him.

3. There is another case which demands my particular attention to-night. It is that of the man who has gone to the uttermost of despair.

There are some poor creatures in the world, who from a course of crime have become hardened, and when at last aroused by remorse and the pricklings of conscience, there is an evil spirit which broods over them, telling them it is hopeless for such as they are to seek salvation. We have met with some who have gone so far that they have thought that even devils might be saved rather than they could. They have given themselves up for lost, and signed their own death-warrant, and in such a state of mind have positively taken the halter in their hand, to end their unhappy lives. Despair has brought many a man to a premature death; it hath sharpened many a knife, and mingled many a cup of poison. Have I a despairing person here? I know him by his sombre face and downcast looks. He wishes he were dead, for he thinks that hell itself could be scarce worse torment than to be here expecting it. Let me whisper to him words of consolation. Despairing soul! hope yet, for Christ is able to save to the uttermost;" and though thou art put in the lowest dungeon of the castle of despair, though key after key hath been turned upon thee, and the iron grating of thy window forbids all filing, and the height of thy prison-wall is so awful that thou couldst not expect to escape, yet let me tell thee, there is one at the gate who can break every bolt, and undo every lock; there is one who can lead thee out to God's free air and save thee yet, for though the worst may come to the worst, he "is able to save thee to the uttermost."

4. And now a word to the saint, to comfort him: for this text is his also. Beloved brother in the gospel! Christ is able to save thee to the uttermost.

Art thou brought very low by distress? hast thou lost house and home, friend and property? Remember, thou hast not come "to the uttermost" yet, Badly off as thou art, thou mightest be worse. He is able to save thee; and suppose it should come to this, that thou hadst not a rag left, nor a crust, nor a drop of water, still he would be able to save thee, for "he is able to save to the uttermost." So with temptation. If thou shouldst have the sharpest temptation with which mortal was ever tried, he is able to save thee. If thou shouldst be brought into such a predicament that the foot of the devil should be upon thy neck, and the fiend should say, "Now I will make an end of thee," God would be able to save thee then. Ay, and in the uttermost infirmity shouldst thou live for many a year, till thou art leaning on thy staff, and tottering along thy weary life, if thou shouldst outlive Methusaleh, thou couldst not live beyond the uttermost, and he would save thee then. Yes, and when thy little bark is launched by death upon the unknown sea of eternity, he will be with thee; and though thick vapours of gloomy darkness gather round thee, and thou canst not see into the dim future, though thy thoughts tell thee that thou wilt be destroyed, yet God will be "able to save thee to the uttermost."

Then, my friends, if Christ is able to save a Christian to the uttermost, do you suppose he will ever let a Christian perish?

Wherever I go, I hope always to bear my hearty protest against the most accursed doctrine of a saint's falling away and perishing. There are some ministers who preach that a man may be a child of God (now, angels! do not hear what I am about to say, listen to me, ye who are down below in hell, for it may suit you) that a man may be a child of God to-day, and a child of the devil to-morrow; that God may acquit a man, and yet condemn him—save him by grace, and then let him perish—suffer a man to be taken out of Christ's hands, though he has said such a thing shall never take place. How will you explain this? It certainly is no lack of power. You must accuse him of a want of love, and will you dare to do that? He is full of love; and since he has also the power, he will never suffer one of his people to perish. It is true, and ever shall be true, that he will save them to the very uttermost. (Salvation to the Uttermost)

The KJV Bible Commentary has an interesting note regarding the phrase save them to the uttermost...

 The possibilities for this Greek phrase are twofold, completely or forever. The context allows both ideas; and so the broader meaning, completely, seems the more appropriate usage. The one other occurrence of this Greek phrase also suggests completeness (Lk 13:11—of a woman completely stooped over). Christ has saved us to the uttermost; our salvation is complete in every respect. It is complete in regard to time; so it is secure to the end of time. It is complete in that it can perfect regeneration in any life. (Dobson, E G, Charles Feinberg, E Hindson, Woodrow Kroll, H L. Wilmington: KJV Bible Commentary: Nelson or Logos)

Those - Spurgeon addresses who those are...

There is no limitation here of sect or denomination: it does not say, the Baptist, the Independent, or the Episcopalian that come unto God by Jesus Christ, but it simply says, "them," by which I understand men of all creeds, men of all ranks, men of all classes, who do but come to Jesus Christ. They shall be saved, whatever their apparent position before men, or whatever may be the denomination to which they have linked themselves. (Salvation to the Uttermost)

Draw near (4334) (proserchomai from prós = facing + érchomai = come) means literally to come facing toward and so to approach or come near. To come to visit or associate with. It describes the approach to or entry into a deity’s presence. In the Septuagint (LXX) proserchomai was the verb used to describe the approach of the priests to Jehovah for worship and to perform of their priestly (Levitical) functions. But here in Hebrews, under the New covenant, all seven uses of  proserchomai refer to believers possessing the privilege of access to God the Father through Christ the Great High Priest.

Here are the seven uses of this proserchomai in Hebrews...

Hebrews 4:16 (note) Let us therefore draw near with confidence to the throne of grace, that we may receive mercy and may find grace to help in time of need. (Comment: "Let us..." emphasizes that this privilege is always available to those under the New Covenant. Do we really comprehend and avail ourselves of the profundity of this privilege?)

Hebrews 7:25 (note) Hence, also, He is able to save forever those who draw near (present tense = emphasizes continual activity) to God through Him, since He always lives to make intercession for them.

Hebrews 10:1 (note) For the Law, since it has only a shadow of the good things to come and not the very form of things, can never by the same sacrifices year by year, which they offer continually, make perfect those who draw near.

Hebrews 10:22 (note) let us draw near with a sincere heart in full assurance of faith, having our hearts sprinkled clean from an evil conscience and our bodies washed with pure water.

Hebrews 11:6 (note) And without faith it is impossible to please Him, for he who comes (drawn near) to God must believe that He is, and that He is a rewarder of those who seek Him.

Hebrews 12:18 (note) For you have not come (drawn near) to  a mountain that may be touched and to a blazing fire, and to darkness and gloom and whirlwind,

Hebrews 12:22 (note) But you have come (drawn near) to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to myriads of angels,

Draw near unto God - Spurgeon writes...

They "come unto God." By coming to God we are not to understand the mere formality of devotion, since this may be but a solemn means of sinning.

What a splendid general confession is that in the Church of England Prayer Book: "We have erred and strayed from thy ways like lost sheep; we have done those things which we ought not to have done, and we have left undone those things which we ought to have done, and there is no health in us." There is not to be found a finer confession in the English language. And yet how often, my dear friends, have the best of us mocked God by repeating such expressions verbally, and thinking we have done our duty! How many of you go to chapel, and must confess your own absence of mind while you have bowed your knee in prayer, or uttered a song of praise! My friends, it is one thing to go to church or chapel; it is quite another thing to go to God.

There are many people who can pray right eloquently, and who do so; who have learned a form of prayer by heart, or, perhaps, use an extemporary form of words of their own composing: but who, instead of going to God, are all the while going from God.

Let me persuade you all not to be content with mere formality. There will be many damned who never broke the Sabbath, as they thought, but who, all their lives were Sabbath-breakers. It is as much possible to break the Sabbath in a church as it is to break the Sabbath in the park; it is as easy to break it here in this solemn assembly as in your own houses. Every one of you virtually break the Sabbath when you merely go through a round of duties, having done which, you retire to your chambers, fully content with yourselves, and fancy that all is over—that you have done your day's work—whereas, you have never come to God at all, but have merely come to the outward ordinance and to the visible means, which is quite another thing from coming to God himself.

And let me tell you, again, that coming to God is not what some of you suppose—now and then sincerely performing an act of devotion, but giving to the world the greater part of your life.

You think that if sometimes you are sincere, if now and then you put up an earnest cry to heaven, God will accept you; and though your life may be still worldly, and your desires still carnal, you suppose that for the sake of this occasional devotion God will be pleased, in his infinite mercy, to blot out your sins. I tell you, sinners, there is no such thing as bringing half of yourselves to God, and leaving the other half away. If a man has come here, I suppose he has brought his whole self with him; and so if a man comes to God, he cannot come, half of him, and half of him stay away.

Our whole being must be surrendered to the service of our Maker. We must come to him with an entire dedication of ourselves, giving up all we are, and all we ever shall be, to be thoroughly devoted to his service, otherwise we have never come to God aright.

I am astonished to see how people in these days try to love the world and love Christ too; according to the old proverb, they "hold with the hare and run with the hounds." They are real good Christians sometimes, when they think they ought to be religious; but they are right bad fellows at other seasons, when they think that religion would be a little loss to them.

Let me warn you all. It is of no earthly use for you to pretend to be on two sides of the question.

"If God be God, serve him; If Baal be God, serve him."

I like an out-and-out man of any sort. Give me a man that is a sinner: I have some hope for him when I see him sincere in his vices, and open to acknowledging his own character; but if you give me a man who is half-hearted, who is not quite bold enough to be all for the devil, nor quite sincere enough to be all for Christ, I tell you, I despair of such a man as that. The man who wants to link the two together is in an extremely hopeless case.

Do you think, sinners, you will be able to serve two masters, when Christ has said you cannot? Do you fancy you can walk with God and walk with mammon too? Will you take God on one arm, and the devil on the other? Do you suppose you can be allowed to drink the cup of the Lord, and the cup of Satan at the same time? I tell you, ye shall depart, as cursed and miserable hypocrites, if so you come to God.

God will have the whole of you come, or else you shall not come at all. The whole man must seek after the Lord; the whole soul must be poured out before him; otherwise it is no acceptable coming to God at all. Oh, halters between two opinions, remember this and tremble.

I think I hear one say, "Well, then, tell us what it is to come to God." I answer, coming to God implies, leaving something else. If a man comes to God, he must leave his sins; he must leave his righteousness; he must leave both his bad works and his good ones, and come to God, leaving them entirely.

Again, coming to God implies, there is no aversion towards him; for a man will not come to God while he hates God; he will be sure to keep away. Coming to God signifies having some love to God. Again: coming to God signifies desiring God, desiring to be near to him. And, above all, it signifies praying to God and putting faith in him. This is coming to God; and those that have come to God in that fashion are among the saved. The come to God: that is the place to which their eager spirits hasten. (Salvation to the Uttermost)

Through Him - What a great truth this is as shown in the following passages.

Spurgeon has the following thoughts on through Him...

But notice, next, how they come. The "come unto God by Jesus Christ." We have known many persons who call themselves natural religionists. They worship the God of nature, and they think that they can approach God apart from Jesus Christ. There be some men we wot of who despise the mediation of the Saviour, and, who, if they were in an hour of peril, would put up their prayer at once to God, without faith in the Mediator. Do such of you fancy that you will be heard and saved by the great God your Creator, apart from the merits of his Son? Let me solemnly assure you, in God's most holy name, there never was a prayer answered for salvation, by God the Creator, since Adam fell, without Jesus Christ the Mediator. "No man can come unto God but by Jesus Christ;" and if any one of you deny the Divinity of Christ, and if any soul among you do not come to God through the merits of a Saviour, bold fidelity obliges me to pronounce you condemned persons; for however amiable you may be, you cannot be right in the rest, unless you think rightly of him. I tell you, ye may offer all the prayers that ever may be prayed, but ye shall be damned, unless ye put them up through Christ. It is all in vain for you to take your prayers and carry them yourself to the throne. "Get thee hence, sinner; get thee hence," says God; "I never knew thee. Why didst not thou put thy prayer into the hands of a Mediator? It would have been sure of an answer. But as thou presentest it thyself, see what I will do with it!" And he read your petition, and casts it to the four winds of heaven; and thou goest away unheard, unsaved. The Father will never save a man apart from Christ; there is not one soul now in heaven who was not saved by Jesus Christ; there is not one who ever came to God aright, who did not come through Jesus Christ. If you would be at peace with God, you must come to him through Christ, as the way, the truth, and the life, making mention of his righteousness, and of his only. (Salvation to the Uttermost)

A Simple Study...
"Through Him"

Consider the following simple study - observe and record the wonderful truths that accrue through Him - this would make an edifying, easy to prepare Sunday School lesson - then take some time to give thanks for these great truths by offering up a sacrifice of praise...through Him.

John 1:3 [NIV reads "through Him"], John 1:7,  John 1:10,Jn 3:17, Jn 14:6,  Acts 3:16, Acts 7:25, Acts 10:43, Acts 13:38-39, Romans 5:9 [note], Romans 8:37 [note], Romans 11:36 [note]; 1Cor 8:6, Ephesians 2:18 [note], Philippians 4:13 [note], Colossians 1:20 [note], Colossians 2:15 [note], Colossians 3:17 [note], Hebrews 7:25 [note], Hebrews 13:15 [note], 1John 4:9

SINCE HE ALWAYS LIVES TO MAKE INTERCESSION FOR THEM: di autou to theo pantote zon (PAPMSN) eis to entugchanein (PAN) huper auton: (Heb 7:8,16,24) (Heb 9:24; Isaiah 53:12; 59:16; Daniel 9:16; John 14:13,16; 16:23,24; 17:9-26; Romans 8:34; 1 Timothy 2:5; 1 John 2:1,2; Revelation 8:3,4)

In Isaiah we read a passage that speaks ultimately of the Messiah...

And He saw that there was no man, and was astonished that there was no one to intercede; Then His own arm brought salvation to Him, and His righteousness upheld Him (Isaiah 59:16)

In Hebrews 9 we read that...

For Christ did not enter a holy place made with hands, a mere copy of the true one, but into heaven itself, now to appear in the presence of God for us (see note Hebrews 9:24)

Paul reminds us that...

For there is one God, and one mediator also between God and men, the man Christ Jesus, (1 Ti 2:5))

In Romans Paul asks...

who is the one who condemns? Christ Jesus is He who died, yes, rather who was raised, who is at the right hand of God, who also intercedes (entugchano - present tense) for us. (see note Romans 8:34)

John adds this encouraging note regarding our High Priest's present ministry...

My little children, I am writing these things to you so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous; and He Himself is the propitiation for our sins; and not for ours only, but also for those of the whole world. (1 John 2:1-2)

To make intercession (1793) (entugchano from en = in + tugcháno = get, obtain) means to meet, to approach, to appeal, to make petition, to entreat, to make intercession. It can convey the idea of to ask for something with urgency and intensity (plead, beg, appeal to, petition). Don't misunderstand what he is not implying here. He is not saying that God the Father is continually angry with us and thus God the Son must constantly appeal to Him not to judge us!

Ray Stedman notes that in his commentary (The Epistle to the Hebrews. The New International Commentary on the New Testament. Grand Rapids, Michigan: Eerdmans) F F Bruce

...suggests we have a sample of that intercession in our Lord’s prayer for Peter (Lk 22:32) and in his high priestly prayer of John 17. In answer to those prayers, all believers are being shaped and polished by the Spirit into the likeness of Christ (2 Cor 3:18). That perfect likeness is gradually growing within us, along with the daily manifestations of imperfection and evil which come from the “old man” still resident in our fleshly bodies. But at the resurrection all that old life ends forever and only the perfection of Christ remains, formed in us by the Spirit. We are saved completely by the work and prayers of Jesus. (Hebrews 7:1-28 Our Melchizedek)

Wiersbe writes that...

It has well been said that Christ’s life in heaven is His prayer for us. It is what He is that determines what He does. In reviewing the reasoning found in this long section (Heb. 7:11-25), we are impressed with the logic of the writer. Jesus Christ’s priesthood after the order of Melchizedek is superior to that of Aaron and has replaced it. Both the historical argument and the doctrinal argument are sound. But the writer adds a third argument. (