When the even was come, they brought unto him many that were possessed with devils: and he cast out the spirits with his word, and healed all that were sick: That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses.
— Matthew 8:16-17
A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory.
— Matthew 12:20
And there was also a strife among them, which of them should be accounted the greatest. And he said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors. But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve. For whether is greater, he that sitteth at meat, or he that serveth? is not he that sitteth at meat? but I am among you as he that serveth. Ye are they which have continued with me in my temptations. And I appoint unto you a kingdom, as my Father hath appointed unto me; That ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel.
— Luke 22:24-30
And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth.
— Isaiah 53:9
For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.
— 2 Corinthians 5:21
A Second Sort of Demonstration of Christ’s Heart Toward Sinners, by Thomas Goodwin. The following contains Chapter Two of Part Two of his work, “The Heart of Christ in Heaven Towards Sinners on Earth.”
For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.
— Hebrews 4:15
A second type of evidence can be drawn from the various ongoing commitments that lie upon Christ in heaven.
II. There is another type of evidence that arises from the numerous continuing engagements that rest upon Christ now that He is in heaven. These engagements must necessarily incline His heart towards us as much, if not more, than ever before. Such engagements include:
1. The enduring nature of all the close and intimate relationships and connections between Christ and us, which no amount of glory can alter. His heart and love cannot change, nor can He neglect any acts of love that these relationships require from Him. Natural relationships, such as those between a father and child, husband and wife, or siblings, remain in force in the world for which they were created and cannot be dissolved. It is true that these fleshly relationships cease to exist in the afterlife because they were meant only for this world, as stated in Romans 7:2: “A wife is bound to her husband as long as he lives.” However, the relationships between Christ and us were established with regard to “the world to come,” as mentioned in the Epistle to the Hebrews, and therefore, they retain their full vitality and are fulfilled in that world. This is why Christ is described as “the same yesterday, today, and forever” in Hebrews 13:8. To illustrate this, consider the unbreakable and lasting bond of worldly relationships, which remain unaffected by changes in one’s status or position. For instance, in the case of Joseph, even after his elevation to a position of power, his relationships and affections remained unchanged towards his brothers, despite the wrongs they had done to him, and towards his father. In Genesis 45, he mentions both his elevated status: “God has made me a father to Pharaoh, and lord of all his house, and ruler over all the land of Egypt”, Genesis 45:8, and his continued relation as a brother: “I am Joseph, your brother”, Genesis 45:4. He was the same person, and his affections towards them were evident as he wept over them and could not contain himself, Genesis 45:1-2. Similar sentiments were expressed towards his father, as he instructed his brothers to tell their father,”Thus says your son Joseph: God has made me lord of all Egypt”, Genesis 45:9, emphasizing that he was still their son Joseph.
Consider another example, where the mere relation of belonging to the same country and alliance is at play. In the case of Esther, when she was elevated to the position of queen over 127 provinces, even while in the arms of the mightiest monarch on earth and enjoying his highest favour, she cried out,”How can I endure to see the evil that shall come unto my people, or how can I endure to see the destruction of my kindred!”, Esther 8:6. She simply considered her relation and felt its effect through a blood connection. Now, this holds even more true for husbands and wives, as they are in an even closer relationship. If the wife were poor and afflicted with illness, while the husband was as great and glorious as Solomon in all his splendour, society would condemn such a man if he failed to acknowledge and show love and respect to his wife. Yet, beyond all these relations, the relationship between a head and its members, being the most natural, carries the greatest obligation. As the apostle says,”No man ever yet hated his own flesh, but loveth and cherishes it”, Ephesians 5:29. It is a natural law that “if one member be honoured, all the members are to rejoice with it”, 1 Corinthians 12:26, and “if one member suffer, all the rest are to suffer with it.” This is also true of Christ, as stated in 1 Corinthians 12:12. These relationships are what move Christ to continue loving us. Jesus, knowing that He was to depart from this world, loved His own who were in the world, and He loved them to the end, John 13:1. The reason for this is rooted in His relationship to them: they were “His own,” encompassing all possible relationships—His own siblings, His own spouse, His own flesh. As He himself says,”The very world will love its own,” so He will undoubtedly love His own even more. The apostle asserts,”He that provides not for his own family is worse than an infidel”, 1 Timothy 5:8. Although Christ is in heaven, His people are still His family—they are His followers, even while on earth. This is as true for them as it is for those who stand in His presence now that He is in His glory. The statement in Ephesians 3:15 clearly declares,”Of whom the whole family in heaven and earth is named.” They collectively constitute one family to Him as their Lord. Christ is the founder, the subject, and the most perfect exemplar and pattern of the relationships found on earth.
(1. Firstly, he is the originator of all relationships and the affections that accompany them, both in nature and in grace. Just as the Psalmist argues,”Shall he not see who made the eye?”—I argue the same. If God has instilled these affections in parents and siblings that are suitable to their relationships, then surely he possesses them in even greater measure within himself. Even if our heavenly father Abraham may be unaware of us and Israel does not acknowledge us, yet, O Lord, you are our Father and our Redeemer, Isaiah 63:16. The prophet speaks of Christ, as evident in Isaiah 63:1-2, in a prophecy about the Jews’ call. And he speaks of Christ, envisioning him in heaven, as he adds,”Look down from heaven, and behold from the habitation of your holiness and your glory”, Isaiah 63:15. There are only two things that could cause him to neglect sinners: his holiness, considering them as sinners, and his glory, considering them as lowly creatures. Yet, he mentions both to demonstrate that despite being sinners, he does not reject them, and despite being lowly and insignificant, he does not despise them.
(2. He encompasses all relationships within himself, a feat no other creature can achieve. Even if a man may be a husband, he is not simultaneously a father or a brother, but Christ encompasses all. No single relationship suffices to express his love towards us. Therefore, he refers to his church as both sister and spouse, Song of Songs 5:1.
(3. He is the model and exemplar of all our relationships, and they are all mere reflections of his. In Ephesians 5, Christ is presented as the exemplar of the relationship and love between husbands. The apostle instructs,”Husbands, love your wives, just as Christ loved his church”, Ephesians 5:25. Indeed, in Ephesians 5:31-33, the marriage of Adam and the words he spoke about cleaving to his wife serve as mere types and shadows of Christ’s union with his church. The apostle clarifies,”This is a profound mystery—I am talking about Christ and the church”, Ephesians 5:32. Firstly, it is a mystery, meaning that Adam’s marriage was secretly ordained to represent and signify Christ’s marriage to his church. Secondly, it is a great mystery because the reality being signified is so grand that the earthly representation is merely a shadow of it. Therefore, all these relationships, their corresponding affections, and the effects of those affections that we observe and read about in human beings are all ordained to be, just like everything else in this world, mere shadows of what exists in Christ, who alone is the truth and substance underlying all natural similarities, as well as ceremonial types.
If, therefore, no advancement can or should alter such relationships in human beings, then it should not alter them in Christ. “He is not ashamed to call us brethren,” as stated in Hebrews 2:11. And yet, just before that, the apostle mentioned Jesus being “crowned with glory and honour”, Hebrews 2:10. Indeed, just as when one member suffers, the rest are affected with sympathy, the same holds true for Christ. Paul persecuted the saints, the members, and the Head in heaven cries out,”Why are you persecuting me?”, Acts 9:4. Though the foot was trodden upon, the Head felt it, even while being “crowned with glory and honour.” We are “flesh of his flesh and bone of his bone”, Ephesians 5:30, and therefore, as Esther said, Christ also says,”How can I endure to see the evil that befalls my people?” If a husband has a wife who is of humble means and he becomes a king, it would be his glory, not his shame, to elevate her. It would be shameful for him to neglect her, especially if, at the time of their betrothal, she was rich, glorious, and a king’s daughter, but has since fallen into poverty and misery. Now, although Christ’s spouse has fallen into sin and misery, when she was initially given to Christ by God the Father, who orchestrated the match from eternity, she was regarded as glorious. In the act of election, both Christ and we were considered by God in that future glory to which he intends to bring us, with the intention preceding the execution.
For God, at the beginning, looks at the end of his works and what he intends to make of them. Thus, in his original plan to make us glorious as we shall be, he presented us to his Son, as reflected in his decrees, adorned with the radiance of glory that he planned to bestow upon us. He showed us to him as adorned with all the jewels of grace and glory that we will wear in heaven. He did this just as he brought Eve to Adam, whose marriage was a type and shadow of this union. Therefore, this was the first idea in which God embraced us, and we appeared before him, and it was in this state that he presented us to Christ, as if saying,”I will give you such a wife.” The second person of the Trinity married us and undertook to bring us to that glorious state. And God ordained that we would fall into sin and misery only to illustrate the story of Christ’s love, thus rendering our lover and husband more glorious in his love towards us, and making the original condition to which God intended to restore us more brilliantly illustrious. Thus, even though we were married to him when we were glorious in God’s initial intention, although in his decrees regarding the execution of our journey to this glory, we may fall into lowliness and misery before attaining it, the marriage still stands.
Christ chose to share in our fate and experience it alongside us, just as we are called to do the same with him. That is why, when we fell into sin and our flesh became weak and susceptible to infirmities, he “partook of the same”, Hebrews 2:14. Similarly, now that he has been exalted to the ordained glory, he cannot rest until he has restored us to the beauty with which we were initially presented to him. He desires to purify and cleanse us so that he may present us to himself as a glorious church, Ephesians 5:26-27. He envisions us returning to our native and original beauty, possessing the state in which he first took pleasure and married us. This is argued from the perspective of his role as our husband, Ephesians 5:25-26. Therefore, even though Christ is now in glory, do not be discouraged, for he has the heart of a husband towards you. He is betrothed to you forever in faithfulness and loving kindness, Hosea 2:19, and the image of that beauty, which was predetermined for you from eternity, is imprinted on his heart. He will not cease to sanctify and cleanse you until he has restored you to that beloved beauty that captivated him.
Another aspect of his commitment. This love towards us is further intensified by what he did and endured for us on earth before ascending to heaven. Having loved his own to the extent of laying down his life for them, he will undoubtedly love them to the end, even for eternity, John 13:1. In various kinds of relationships, both spiritual and natural, we observe that having done much for someone we love engenders greater care and affection towards them. The profound sufferings of Christ for us have certainly produced a similar effect in him. We can witness this in the love of parents. Besides the innate affection that mothers have for their children as their own, the pains, labour, and hardships they endure in giving birth increase their love for them, often surpassing that of fathers. The pinnacle of such affection is attributed to the mother’s bond with her child, described as “the son of her womb”, Isaiah 49:15. Additionally, the act of personally nursing their children, despite the trouble and challenges it entails, deepens their attachment and love for them. This is evident in the marked difference in affection and care they demonstrate towards the children they nurse compared to those they did not nurse among their own offspring. Thus, in Isaiah, the highest example of such love is mentioned in relation to a mother’s affection for her “sucking child.” Similar dynamics apply to conjugal love, wherein mutual affection is heightened through the trials and hardships encountered together. The more a couple suffers for one another, the stronger their desires and love become, and the beloved party for whom they endured hardship becomes even dearer to them.
And this holds true not only in natural relationships but also in spiritual ones. We can observe it in holy men like Moses, who served as a mediator for the Jews, prefiguring Christ’s role as our mediator. Moses, under God’s guidance, risked his own life to deliver the Israelites from Egypt, led them in the wilderness, gave them the good law that brought them wisdom, and through his prayers averted God’s wrath from them. Despite the constant murmuring and even attempts to stone him by the very people he had done so much for, his heart remained deeply committed to their well-being. When God, in His wrath against the Israelites, offered to make Moses into a greater and mightier nation than them, Moses refused the offer, even though it was the greatest temptation any human being had ever faced. He continued to intercede for them, using the argument of what he had already done for them, such as the great might and power with which he had brought them out of Egypt, to implore God to extend His goodness towards them, Exodus 32:11. And God was moved by Moses’ plea, as recorded in Exodus 32:14. Such was Moses’ devotion to the people that he not only rejected God’s offer, but he offered himself as a sacrifice for their sake, saying,”Blot me out of the book of life”, Exodus 32:32.
Likewise, we can observe similar zealous love in the apostle Paul towards the converts he wrote to in his epistles. What endeared his affections to them was the effort, cost, toil, care, and suffering he had endured in bringing them to Christ. We see his deep concern for the Galatians, fearing that his labour on them might be in vain, Galatians 4:11. He expresses even greater depth of emotion when he says,”My little children, for whom I am again in the anguish of childbirth until Christ is formed in you”, Galatians 4:19. He is willing to go through the pain of childbirth again for their sake rather than lose what he had laboured for previously.
Drawing from both these examples, where one was a type of Christ and the other a direct reflection of Christ’s heart, we can be assured of the love and affection that must dwell within the heart of Christ, based on what He has done and suffered for us.
Firstly, let’s consider Moses. Did Moses ever do for his people what Christ has done and suffered for you? Moses acknowledged that he had not carried his people in his womb, but Christ carried all of us, and we were the burden on his soul. He endured the agonies of death for us, as Peter described them in Acts 2:24. And what about Paul? Was Paul crucified for you?, Paul himself asked this question. But Christ was crucified, and Paul mentions it to magnify Christ’s love. Even if Paul had been crucified, would it have benefited us? No. So, if Paul was willing to go through labor pains for the Galatians, out of concern for their spiritual well-being, then how much more does Christ’s heart move towards sinners! He has already endured immeasurable suffering for us, which he is reluctant to let go to waste. In addition, he has such great love for us that if it were necessary for our salvation, he would be willing to go through the pain and suffering again. However, he only needed to do it once, as the author of Hebrews explains, because his priesthood was perfect. Therefore, rest assured that his love was not exhausted or diminished by his death; it was multiplied. It was his love that led him to die and lay down his life for his sheep, as he stated in John 10:15. He himself said,”Greater love has no one than this, that someone lay down his life for his friends”, John 15:13. And now, having died, it is inevitable that his soul would cling even more to his sheep.
A cause or a person that a man has suffered much for, according to the proportion of his sufferings, is one’s love and zeal thereunto; for these do lay a strong engagement upon a man, because otherwise he loses the thanks and the honour of all that is already done and passed by him. “Have you suffered so many things in vain?” says the apostle to the Galatians 3:4, where he makes a motive and an incitement of it, that seeing they had endured so much for Christ, and the profession of him, they would not now lose all for want of doing a little more. And does not the same disposition remain in Christ? Especially seeing the hard work is over and dispatched which he was to do on earth; and that which now remains for him to do in heaven is far more sweet and full of glory, and as the “reaping in joy,” of what he had here “sown in tears.” If his love was so great, as to hold out the enduring so much; then now when that brunt is over, and his love is become a tried love, will it not continue? If when tried in adversity, and that is the surest and strongest love, and the greatest adversity that ever was; if it then held, will it not still do so in his prosperity much more? Did his heart stick to us and by us in the greatest temptation that ever was; and will his glorious and prosperous estate take it off, or abate his love unto us? Certainly not! “Jesus the same today, yesterday, and forever,” Hebrews 13:8. When he was in the midst of his pains, one for whom he was then a suffering, said unto him,”Lord, remember me when thou comest into thy kingdom;” and could Christ mind him then? As you know he did, telling him,”This day shalt thou be with me in paradise.” Luke 23:42-43. Then surely when Christ came to paradise he would do it much more; and remember him too, by the surest token that ever was, and which he can never forget, namely, the pains which he was then enduring for him. He remembers both them and us still, as the prophet speaks of God. And if he would have us “remember his death till he comes,” 1 Corinthians 11:24-26, so to cause our hearts to love him, then certainly himself does it in heaven much more. No question but he remembers us, as he promised to do that good thief, now he is in his kingdom. And so much for this second engagement.
A third commitment is the obligation of an office that still rests upon him, demanding from him mercy and compassion towards sinners who come to him. Therefore, as long as he remains in that position and holds that office, which is perpetual, his heart must inevitably be filled with tenderness and compassion. This office is the office of priesthood, which is mentioned in this text as the basis for our encouragement to approach the throne of grace with confidence, seeking grace and mercy, since we have a great high priest who has entered into heaven, Hebrews 4:15-16.
I will now demonstrate two things to support this argument.
Firstly, the high priesthood is an office established entirely for the purpose of displaying grace and mercy.
Secondly, this office places a responsibility on Christ to be full of grace and mercy in all his dealings, and therefore his heart is undoubtedly inclined and attuned to that.
Regarding the first point, the high priesthood is entirely an office of grace. I would even call it the office of forgiveness, established by God in heaven, and Christ has been appointed as its master and overseer. Just as his kingly office pertains to power and dominion, and his prophetic office pertains to knowledge and wisdom, his priestly office pertains to grace and mercy. The role of the high priest solely dealt with these matters. If there had not been a mercy seat in the Holy of Holies, there would have been no need for the high priest to enter it. His duty was to address mercy, reconciliation, and atonement for sinners, and thus officiate on their behalf at the mercy seat. Otherwise, he would have had no task or purpose when entering the most sacred place.
Now, this was merely a symbolic reference to the office of Christ in heaven. Therefore, in the text, the apostle mentions a throne of grace when he speaks of our high priest entering into heaven, as a response to the typology of the ancient high priest and the mercy seat in the Holy of Holies. Furthermore, to reinforce this, the apostle proceeds to explain that very typology and apply it to Christ, for the purpose at hand. This occurs in the following verses after my text, Hebrews 5:1- 3, where he provides a detailed description of a high priest, including all the necessary qualities and essential requirements, along with the eminent and primary purpose for which that office was ordained. Now, the significant and essential qualifications specified there, which a high priest must possess, are mercy and grace, and the purposes for which he is said to be ordained are acts of mercy and grace. In addition to the explicit meaning of these words, consider that they are introduced to support and confirm the exhortation in the text, where Christ is portrayed as a “high priest who can sympathise with our weaknesses.” Therefore, we should approach with confidence for grace and mercy… because “every high priest is selected from among the people and appointed to represent them in matters related to God, to offer gifts and sacrifices for sins”, Hebrews 5:1; One who can have compassion. Thus, these words affirm what was previously stated and highlight Christ as the substance, displaying his grace and merciful nature, in contrast to Aaron and his sons who were mere shadows. All of this is intended to comfort believers.
Now, regarding the purposes for which those high priests were appointed, they all speak of nothing but grace and mercy towards sinners. It is stated that they were ordained for men, to offer gifts and sacrifices for sins. There we find both the “finis cujus,” the end for whom, and the “finis cui,” the end for which, they were ordained.
(1. For whom. They were ordained for men, that is, for the sake of men and their well-being. If it were not for the salvation of men, God would never have made Christ a priest. Therefore, he is entirely devoted to utilising all his influence and power for the sake of those for whom he was ordained as a priest, in all matters between God and them. He handles all things to be done by us towards God or for us with God, he takes up all our disputes with God, and mediates reconciliation between us and Him. He secures favour for us from God and accomplishes all that which God would have done for our salvation. And in order to do this willingly, kindly, and naturally for us, just as every high priest was “selected from among the people,” so was Christ, that he might be a priest of our own kind and thus be even more compassionate towards us than an angelic nature could have been. I will shortly explain how significant this is to his role as a merciful high priest.
(2. The purpose for which every high priest was ordained is evident: to “offer gifts and sacrifices for sins.” Sacrifices were offered to appease God’s wrath against sin, while gifts were given to obtain His favour. As you know, in the preceding verses, the apostle mentioned grace and mercy, and encouraged us to approach this high priest boldly for both. And to further encourage us, he states that the high priest, by virtue of his office, was appointed to offer both gifts and sacrifices. Gifts were offered to procure all grace, and sacrifices were offered to obtain all mercy for us in relation to our sins. Thus, you can see the purpose for which he is ordained, encompassing all matters of grace and mercy, serving as an encouragement for us to seek both, Hebrews 5:1.
(3. The required qualification for a high priest was to be “one that could have compassion,” as stated in Hebrews 5:2. A person chosen as high priest was not selected for their great wisdom, power, or exact holiness, but for the mercy and compassion within them. This attribute is emphasised as the specific and essential quality of a high priest. It is the internal disposition and heart that internally constitutes and prepares them for that office, as expressed in Hebrews 5:4. The word δυνάμενος, meaning “that can” or “is able,” implies an inner faculty, spirit, disposition, and a heart that knows how to show compassion. It is the same word the apostle used earlier to describe Christ’s heart in the text, δυνάμενον συμπαθῆσαι, which means “who can be touched with the feeling of our infirmities.” The apostle had also used it in relation to Christ’s mercy in Hebrews 2:18, δύναται, which does not refer to external power, what we commonly refer to as ability, but rather an internal inclination of His will. He has a heart capable of forgiveness and providing help.
Therefore, if this quality is essential for a high priest, it is most prominent in Christ. Just as Christ would not have been fit to be God’s king without having all power and strength, which are essential for His role as king, He would not have been God’s high priest if He did not possess such a compassionate heart. Moreover, He would no longer be a priest if He ceased to have such a heart. Just as the gifts of a minister internally qualify them for their ministry, and losing these gifts disqualifies them from the office, or how reason distinguishes a person as human and losing it reduces them to the level of a beast, similarly, Christ would only continue to be a priest as long as He possesses a heart that “can have compassion,” as described in the second verse. The word translated as “to have compassion” carries great emphasis, and its force is noteworthy. In the original Greek, it is μετριοπαθεῖν, signifying “to have compassion according to each person’s measure and proportion.” In the text, Christ is described as being “touched with the feeling of our infirmities” or as “suffering with us in all our evils.” This word also implies a willingness to suffer. However, distressed souls may raise the following question: Although he pities me and is affected, will he fully comprehend and empathise with my immense misery and sins in order to show pity in accordance with their magnitude? To address this thought and counter the objection concerning Christ’s compassion, the apostle describes him in relation to the duty of the high priest, who serves as his shadow. Christ is one who “can have compassion according to the measure of everyone’s distress.” He carefully considers each circumstance and responds with appropriate pity and assistance. If the distress is great, he feels a profound sympathy because he is a great high priest. Your misery can never surpass his mercy. The word used here is derived from “measure” and “to suffer.” It is evident that the apostle’s intention is to convey this meaning through the word, as can be seen in what follows. He specifically mentions various degrees, proportions, and categories of sinners under the old law who were eligible for mercy and compassion. He states that Christ can have compassion on the ignorant and those who have gone astray. In the old law, there are references to different levels and types of sinners for whom God prescribed different and proportionate sacrifices, Leviticus 4:2, 5. There were sacrifices designated for sins committed out of ignorance, as well as for sins committed knowingly, Leviticus 6:2-3, compared with Leviticus 6:6.
When a sinner approached the high priest to seek atonement, the priest would wisely consider the nature and magnitude of the sin, whether it was an act of pure ignorance or a deliberate transgression. Accordingly, he would determine the appropriate sacrifice and intercede on behalf of the individual. Thus, he would “pity him according to measure” or with reason and discretion, as indicated in the margin. That is why the apostle mentions both the ignorant sinners, those who sin out of pure ignorance, and those who have gone astray, committing willful and intentional iniquity. Through this characteristic of the high priest, the apostle portrays Christ. His response towards individuals corresponds to the extent of their need and distress caused by sin and misery. As we have sins of varying degrees, he has corresponding measures of mercy and provides proportional mediation, whether they are acts of ignorance, recurring daily sins, or more severe and presumptuous transgressions. Therefore, let neither category of sin discourage anyone from approaching Christ for grace and mercy.
To conclude, Christ possesses the qualification of merciful compassionateness for this office, and the purpose of this office is to extend mercy to sinners of all kinds, according to the measure and magnitude of their sins and miseries. From these points, the following corollaries arise, completing the demonstration at hand: 1. He is no longer suitable for this role unless he continues to possess a gracious disposition and the ability to have compassion. 2. He cannot faithfully fulfill the responsibilities of this office, as intended, unless he demonstrates grace and mercy to those who come to his throne of grace seeking it.
And that is the second point that I initially stated: this office imposes a duty on him to have compassion, and it necessarily follows from the previous point. To further confirm this, we have both of these aspects presented together in another parallel passage, which is Hebrews 2:17: “That he might be a merciful and faithful high priest.” Here, he is described as both merciful and faithful, and both attributes are ascribed to him in relation to his high priest’s office as a “faithful high priest.” This pertains to his role in heaven, after the days of his earthly existence. The apostle explains the reason behind it, stating that he himself has suffered, Hebrews 2:18, which refers to the time after his sufferings ended. When he is referred to as merciful, it relates to the internal disposition of his heart mentioned earlier, which qualifies him for this office. On the other hand, when he is described as faithful, it refers to his execution of the duties incumbent upon him. He is faithful in fulfilling the duty assigned to him by his appointment to that office.
Therefore, this goes beyond the previous point by demonstrating that exercising mercy is the obligation of his position, and if he is to be faithful, he must be merciful. Faithfulness in any office implies the precise fulfillment of responsibilities prescribed by the one who appoints to that office, viewing them as obligations. This accurately describes faithfulness, and it applies to Christ. This is implied in the following passage, which immediately follows at the beginning of Hebrews 3:2: “Who was faithful to him that appointed him, as Moses also was faithful in all his house.” The same sentiment is expressed explicitly in the previously quoted passage from Hebrews 5, in the subsequent words to those we have just discussed, Hebrews 5:3: “And by reason hereof he ought to offer for sins.” The apostle speaks of Christ’s type, the high priest, to illustrate that it is also Christ’s duty to mediate for all who come to him. He “ought to do it.” Therefore, considering that this office binds him to it by God’s appointment and that it is the duty of his position, he will undoubtedly perform it most diligently, for neglecting to do so would mean failing in his duty. Our comfort lies in knowing that his faithfulness lies in being merciful. As you can see, both attributes are united here. Everyone is to fulfill the proper duty of their position and attend to it meticulously. In Romans 12, the apostle exhorts the discharge of the duties of each office in the church. He says,”Let him who has a ministry” entrusted to him “wait on his ministry”, Romans 12:7. And if someone’s role involves showing mercy, as mentioned in Romans 12:8, which was an office in the church responsible for caring for the poor and sick, they should do so cheerfully. Christ also affirms this about himself in Isaiah 61:1-2: “The Spirit of the Lord is upon me, to bind up the brokenhearted, to open the prison doors to those who are bound,” to visit and relieve them, and “to preach good tidings to the meek.” He has charge of souls in need of such care. He is the great shepherd and bishop of souls, 1 Peter 2:25, and the sick and broken are his sheep, his responsibility, his diocese, as described in Ezekiel 34:16. He forever views tending to them as his duty, as indicated by his words on a similar occasion in John 10:16: “Other sheep I have”, says Christ,”them I must bring.” Notice how he emphasizes the “I must,” seeing it as his duty strictly imposed on him by his role as a shepherd. Given that showing mercy is the proper duty of his position, he performs it with cheerfulness, as the apostle states. Mercy brings about a cheerful disposition in one’s actions. Christ, as the bishop, also serves as the deacon, for he fulfills all offices within his church, not only for the circumcised but also for the uncircumcised, as stated in Romans 15:8. These offices of high priest, shepherd, and bishop he continues to hold in heaven, for “he remains a priest forever”, Hebrews 7:24.
Now, therefore, to conclude this point: Never fear that Christ’s exalted position in heaven would in any way change his disposition, for his very exaltation further binds him to it. Although he has “entered into the heavens,” consider that it is specifically mentioned that he remains there as a high priest. Therefore, do not fear, for his very position necessitates mercy from him towards those who approach him. Even though he has been “exalted far above all principalities and powers” in heaven, his high priesthood still accompanies him. For it was fitting for us to have such a high priest who is higher than the heavens themselves, Hebrews 7:26. Furthermore, although he sits at the right hand of God and on his Father’s throne, that throne is a “throne of grace,” as the text states. Just as the mercy-seat in the tabernacle was the farthest and highest object in the Holy of Holies, the throne of grace, which is an infinite encouragement for us is the highest seat in heaven. Therefore, if Christ desires to have and maintain the greatest position in heaven, the highest honour that heaven itself can bestow upon him, it obligates him to show grace and mercy. The highest honour in heaven is accompanied by the attribute of grace in its very title,”A throne of grace.” As Solomon says,”A king’s throne is established by righteousness”, Proverbs 25:5, it remains firm through righteousness. Similarly, Christ’s throne is established by grace. Grace was both the initial foundation of his throne, or the means by which he was raised to it, and it is also the sustainer of it.
Firstly, grace is the foundation of his throne. The reason why God placed him in that position is because he had more grace and mercy in his heart than all creatures combined or could ever possess. Typically, favourites are raised up for something outstanding in them, whether it be beauty, wit, political astuteness, or the like. If you ask what prompted God to elevate Christ to this lofty throne, it was his grace. As stated in Psalm 45:2,”Grace is poured upon thy lips,” and it dwells even more abundantly in his heart. As a result, “God hath blessed thee,” as the verse continues, bestowing upon him all the glories of heaven, which are God’s blessings to his Son.
Secondly, grace upholds his throne. As Psalm 45:4 declares,”In thy majesty…prosper thou,” not only because of meekness and righteousness but also because of truth. This truth refers to the word of truth,”the gospel of our salvation,” as Paul explains in Ephesians 1:13. These are the pillars and supports of his throne and majesty. And you can see that two of them pertain to grace, meekness and the gospel of our salvation, while one pertains to justice or righteousness, yet even that one is for our benefit. It is through these elements that Christ’s throne is established. As Psalm 45:6 continues,”Thy throne, O God, is forever and ever,” and you know that this is applied to Christ in Hebrews 1:8. Therefore, do not fear when his majesty is upheld by meekness and his throne by grace, and when he maintains his position by demonstrating these qualities.
This concludes what can be said about the duties placed upon Christ as a priest.
A fourth aspect that can greatly strengthen our faith in this matter is Christ’s personal interest, both in the fact that our salvation is the result of his sacrificial death and also that his own joy, comfort, happiness, and glory are increased by showing grace and mercy to his followers on earth, providing forgiveness, relief, and comfort in their weaknesses. Therefore, in addition to the obligation of the office he has undertaken for us, there is the significant factor of his own vested interest that aligns with it, motivating him to be faithful to us in all matters concerning our well-being. We can observe that advocates and attorneys, even though they have no personal stake or ownership in the cases they represent, are diligent in promoting and advocating for their clients simply because it is their professional duty and responsibility, despite often receiving only a small fee in comparison to the value of the disputed property. How much more diligent would they be if the lands and estates they fought for were their own or acquired for the sake of their wives’ settlements or children’s inheritances!
Similarly, the forgiveness of our sins, the salvation of our souls, and our conformity to Christ are the very outcome of Christ’s bloodshed, and in working towards these ends, he benefits his own children and spouse, which is essentially benefiting himself. In fact, his engagement in these matters brings him even greater comfort and glory than it bestows upon us. Hence, in the beginning of the subsequent chapter, Hebrews 3, the apostle states that Christ is faithful in executing his office not merely as a servant entrusted by his master, but as an owner who possesses a vested interest in the things entrusted to his care and receives a reward from them. As mentioned in Hebrews 3:5,”Moses indeed was faithful in all his house as a servant, for a testimony of those things which would be spoken afterward. But Christ as a Son over His own house, whose house we are.” If a physician can be faithful in attending to a patient’s needs for a fee, how much more faithful will they be if they are the parent of the patient and their own life and happiness are intertwined with that of their child, or if a significant portion of their income relies on the health and well-being of the individual to whom they administer medical treatment? In such cases, the patient can be assured of receiving the utmost care and attention, not lacking any remedies or treatments that would bring comfort, not lacking any means of healing and maintaining health, and not lacking any suitable diet to nourish and strengthen them. This is akin to the responsibility of the chief official in Daniel 1, who was entrusted with the care of the children and ensured that they had the finest food and drink, as his position depended on their well-being and appearance. Thus, God has ordained that Christ’s provision of grace, mercy, and comfort to us is a significant part of his glory and contributes to the abundance of his happiness and inheritance in heaven, establishing an everlasting bond between his heart and ours.
To explain how this can be, let us consider that the human nature of Christ in heaven experiences a twofold capacity for glory, happiness, and delight. The first is derived from the sheer fellowship and communion he enjoys with his Father and the other persons of the Godhead through his personal union with divinity. Christ himself speaks of this joy in Psalm 16:11, expressing that he finds fullness of joy in the presence of God and eternal pleasures at His right hand. This joy is constant, unchanging, absolute, and self-sufficient for the Son of God, the heir of all things, even if he had no other source of joy from any creature. It is his inherent inheritance. However, God has also bestowed upon him another capacity for glory and a source of pleasure that comes in a different way—specifically, through his church and spouse, which is his body. In Ephesians 1, after the apostle has described Christ’s exalted position in heaven, seated at the right hand of God, far above all principalities and powers, he adds in Ephesians 1:22,”And He put all things under His feet, and gave Him to be head over all things to the church, which is His body, the fullness of Him who fills all in all.” Thus, although Christ is personally full in himself, being filled with the fullness of the Godhead, to the point of overflowing and filling all things, he considers—both in reality and in his gracious disposition—his church and its salvation to be an additional fullness. As the Son of God, he is complete and self-sufficient, but as the head of the church, he experiences another fullness of joy derived from the well-being and happiness of his members. Just as pleasure accompanies and results from action, this joy arises from his acts of grace and continual benevolence towards his members. As the apostle expresses it, it is through his filling them with mercy, grace, comfort, and happiness that he himself becomes even more full. This, too, is his inheritance, alongside the previous one.
Therefore, Christ has a twofold inheritance upon which he draws for his sustenance. The first is personal, inherent to him as the Son of God, even from the moment of his incarnation before he had performed any work towards our salvation. The second is acquired, earned, and deserved through his great service and obedience, particularly in his role as the mediator and head of the church. While he is completely self-sufficient, never lacking in himself, he does not disregard the portion of his reward that comes from below. In addition to the glory of his person, there is glory in his role as the mediator and head of his church. Thus, even though he is fully satisfied in himself, he values and appreciates this aspect of his reward that originates from the earthly realm. This concludes the explanation.
Now, secondly, for the confirmation and completion of the demonstration at hand. This additional glory and happiness of Christ is further enlarged and increased as his members experience the effects of his redemptive work more and more. When their sins are forgiven, their hearts are sanctified, and their spirits are comforted, he sees the fruit of his labor and finds comfort in it. He is glorified by it, and indeed, he takes even greater pleasure and joy in it than they themselves can. This undoubtedly sustains his care and love for his children here on earth, continually watering and refreshing them, Isaiah 27:3. By extending acts of grace, favor, and goodness towards them, he is essentially doing good to himself, which is the strongest commitment imaginable. This is why the apostle urges husbands to love their wives, as in doing so, they love themselves: “So husbands ought to love their own wives as their own bodies. He who loves his wife loves himself”, Ephesians 5:28. Such is the profound and intimate nature of that relationship. Likewise, the same principle applies to Christ’s love for his church. In that same passage, the love of Christ for his church is presented as the pattern and example for our own love: “Husbands, love your wives, just as Christ also loved the church”, Ephesians 5:25. By comparing these statements, one can argue that when Christ loves his church, he is essentially loving himself. Therefore, the more love and grace he demonstrates towards the members of his body, the more love he shows himself. This is further emphasized in Ephesians 5:27, where it is stated that he daily “washes and cleanses his church,” freeing it from the guilt and power of sin,”that he might present it to himself a glorious church, not having spot or wrinkle.” Note that it is for himself. Everything he does for his members is ultimately for himself, even more so than for them. His share of glory derived from theirs is greater, as the glory of the cause surpasses that of the effect. Indeed, this is how Scripture speaks of it, referring to the saints as the “glory of Christ”, 2 Corinthians 8:23. In John 17:13, 22-23, Christ himself declares that he is “glorified in them.” In Psalm 45, where Christ is depicted as Solomon in all his royal splendour and majesty, it is stated that he greatly desires and delights in the beauty of his queen, representing the graces of the saints. This is not an ordinary delight, but a greatly intensified desire that grows as her beauty increases. This serves as a motivation for her to become more holy and conformed to him, as stated in Psalm 45:10,”Listen, O daughter, consider and give ear: Forget your people and your father’s house. The king is enthralled by your beauty.” Christ finds pleasure in the beauty of his bride, just as we find pleasure in his beauty, although it is of a different nature. He persists until every blemish and imperfection is removed from the face of his bride, as the apostle mentioned earlier, presenting her as glorious to himself—delightful and pleasing in his eyes. And in line with this, to further confirm our belief, Christ, in his farewell sermon before ascending to heaven, assures his disciples that his heart will not be detached from them. On the contrary, his joy will still reside in them, seeing them thrive and bear fruit, John 15:9-11. His aim is to assure them of his enduring love even in his absence. He tells them,”As my Father has loved me, so have I loved you; abide in my love”, John 15:9-10. In other words, he assures them that his love for them will persist, so they should remain steadfast in return. To provide them with further reassurance, he explains that even when he is in heaven, experiencing the utmost joy at the right hand of God, his joy will still be in them and in their righteous actions. He says,”These things I have spoken to you, that my joy may be in you, and that your joy may be full”, John 15:11. His words resemble those of a father bidding farewell to his children, comforting them and offering guidance for when he is no longer with them—urging them to keep his commandments and love one another, John 15:10, 12. He motivates them by saying,”so shall my joy remain in you.” It is akin to how fathers speak, and it will be for their own benefit too; their joy will be complete.
To shed some light on these words, the term “remain,” used in relation to their abiding in his love and his joy abiding in them, refers to the continuation of both these aspects towards them in heaven. When Christ says,”that my joy may remain in you,” it implies that even in heaven, he will have reason to rejoice in them when he hears of their unity, love for one another, and obedience to his commandments. The joy referred to as “my joy” is not to be understood objectively as their joy in him, but subjectively as the joy that he himself will have in them. Augustine long ago interpreted it as such, saying,”What is Christ’s joy in us, but that which he vouchsafes to have of and for us?” This interpretation is supported by the fact that if it were their joy that he meant in the initial statement, then the subsequent statement,”and your joy will be full,” would be redundant. Therefore, he speaks of his joy and their joy as two distinct things, both serving as powerful motivators to encourage and inspire his disciples to obey. To gain an understanding of Christ’s heart in this matter, we can look to the examples of the apostles Paul and John, who themselves experienced a smaller reflection of Christ’s joy. What brought them the greatest joy in this world, aside from direct communion with Christ, was seeing the fruit of their ministry manifested in the lives and hearts of those they had brought to Christ.
Look at how Paul expresses himself in 1 Thessalonians 2:19, saying, “What is our hope or joy or crown of rejoicing? You are our glory and joy.” John says something similar in 3 John 1:3, as he greatly rejoices upon hearing the good testimony about Gaius. He declares,”I have no greater joy than to hear that my children walk in the truth.” Now, what were Paul and John but instruments through whom others believed and were brought forth? They were not the ones crucified for them, nor were these individuals their own offspring. Therefore, if Paul and John find immense joy and satisfaction in the well-being and faithfulness of those they have ministered to, how much more so must it be for Christ, whose connection and care for us is infinitely greater? His members are his joy and crown. Seeing them come to him for grace and mercy, and witnessing their commitment to truth, brings him even greater delight, for he sees the fruits of his sacrificial work and is content. Surely, what Solomon says about parents being gladdened by wise children applies even more to Christ. Holiness, fruitfulness, and spiritual comfort in our lives here on earth bring joy to the heart of our “everlasting Father.” Christ himself has proclaimed it. I implore you to believe him and conduct yourselves accordingly. If part of his joy stems from our thriving and righteousness, then doubt not the persistence of his affections. Love for himself will ensure that his affections remain steadfast towards us, always ready to embrace and offer us grace and mercy when we seek it.
There is a fifth commitment that arises from Christ’s assumption of our very nature, which he still bears in heaven. The purpose behind God’s ordained union of our nature with the divinity in the second person was to make him a merciful high priest. Thus, his office imposes this duty upon him, and his incarnation qualifies him for the role and its fulfilment. This further supports the point at hand. We find that this was not only an essential requirement for our high priest, enhancing his capacity for compassion, but also one of the significant purposes behind God’s plan in the assumption of our nature.
Firstly, it is an essential requirement to make him more merciful. As stated in Hebrews 5:1, the passage previously mentioned but left to be discussed here, it says,”Every high priest chosen from among men is appointed to represent them in matters related to God, to offer gifts and sacrifices for sins.” This is done so that he “can deal gently with those who are ignorant and going astray, since he himself is subject to weakness.” This qualification is meant to evoke a natural and genuine compassion, similar to how humans feel towards their own kind. Angels, though greater in stature, would not possess the same empathy towards humans as one of our own nature would.
And secondly, this was also God’s purpose and intention in ordaining Christ’s assumption of our nature, as indicated in the previously mentioned passage from Hebrews 2:16-17. It states,”For surely it is not angels that he helps, but he helps the offspring of Abraham. Therefore he had to become like his brothers and sisters in every respect, so that he might be a merciful and faithful high priest.” This was done “in order to become,” or “be made merciful.”
But some may ask, wasn’t the Son of God already merciful even without taking on our nature, just as he was afterwards when he assumed it? Does his mercy thereby become greater than it would have been if he had not taken on human nature?
I answer, Yes. He is equally merciful, but still:
1. This serves as a clear and profound demonstration, the greatest one that could have been given to humankind of the everlasting continuation of God’s mercies towards humanity. By becoming a man for eternity, God assures us that he will be merciful to humans, who share his nature, forever. Just as his union with our nature is everlasting, so too are his mercies, which will never cease to be bestowed upon us. His mercy towards us will remain as long as he remains a man, which will be for eternity. This was the purpose of his assumption of our nature.
2. However, that is not all. His taking on our nature not only adds to our faith but also, in some way or another, adds to his ability to be merciful. Hence, it is said,”so that he might be made merciful.” That is, merciful in a way that God would not have been without assuming human nature, specifically as a man. This union of both natures, divine and human, was established by God to create the most remarkable blend of grace and mercy that could ever exist, perfectly suited to heal and save our souls. The vastness of God’s mercy, which forms the stock and treasury of the mercies bestowed upon us, cannot be increased by the assumption of human nature. Rather, Christ’s humanity receives its full measure of mercy from his divinity. Without the mercies of God enlarging his heart towards us, he could never have sustained being eternally merciful to us. However, his assumption of human nature introduces a new way of being merciful. It assimilates all these mercies and transforms them into the mercies of a man. It imparts a natural kindness that resonates with our capacity for understanding. Therefore, God now pities us, who are flesh of his flesh and bone of his bone, in the same kind and natural manner that one human pities another. This encourages us to approach him, to have a familiar relationship with God, and to seek his grace and mercy, just as humans would do with one another. We know that in the man Christ Jesus, whom we believe in, God dwells, and his mercies work through his heart in a human manner.
I will no longer dwell on this idea now, as I will have the opportunity to address it again and elaborate further under the next third main point, which involves demonstrating how Christ’s heart is inclined towards sinners. Let us simply take note of the comfort this can bring to our faith: Christ must cease to be a man if he were to cease being merciful. The very purpose of his incarnation was to show mercy to us in a way that resonates with our understanding, something which, as God alone, he was not capable of. Let me boldly add this true statement: he may as soon cease to be God as he may cease to be a man. Once he assumed human nature, it was elevated to all the inherent privileges of being the Son of God, one of which, and now inherent to him is to remain eternally united. He may as soon cease to be either God or man as he may cease to be ready to show mercy. Therefore, not only does the scope of Christ’s role, but also the purpose behind his assumption of our nature, place a stronger and more compelling obligation upon him than any before, or than all of them combined.
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