Hebrews 2:17 Why in all things it behooved him to be made like to his brothers… The strong point in the Hebrew economy was the high priest. His whole office and function was mercy, compassion. He stood between weakness, or sinfulness, or want, and the remedy; and mercy was the appointed channel through which to the imagination and the affection of the people God's grace flowed down to them; so that all their associations with him were those of lenity, of compassion, of mercy. He was the one great benefactor. He was an emancipator. He was, in the Jewish system, a central point out of which came light, and never scowls nor darkness. No other name, therefore, whether of king or of prophet, would be likely to strike the Israelite with such a feeling of religiousness, with such an elevating influence, or with such welcomeness, as that of high priest; and that is the reason why it was planted on the Saviour. It was a heart reason. How different was this mode of presenting the function of Christ Jesus from that which came up in after times! The view of an executive God; the view of a law-giving and law-executing God, that repels men by fear more than it draws them by love; the view of an abstract God, epitomised in philosophy — how few there are that can accept such views! It was a historical person, a personal person, a national person, that the Jews were prepared to accept; and when Jesus Christ was presented to them as really their Redeemer, under the figure of the high priest, it brought round about Him all those romantic, enthusiastic, and national feelings for which they were so famous. The whole function of the Saviour was founded upon the ignorance, the sinfulness, and the helplessness of men; and no revelation was needed to make these known. There is not a man who is not satisfied that he sins with every part of his being; and there is a concatenation of sinfulness running through his whole life. There is not a man who, when he undertakes to do anything in the direction of purity, is not conscious of his helplessness. There is not a man who, when he strives to be true and noble in his better nature, is not conscious that everything goes against him. And it was on this consciousness that high priest-ship was founded. Sin, then, is a matter of universal consciousness; and the only question is, is there any belief, any remedy for mankind who are subject to it? By way of preface, I may say first, that the human race has come to its ideal of God through growth. In the earlier period men came in conflict, first with the natural law of the globe; and fate and force were the more useful interpretations of that great law. When men developed near the animal line, the qualities of nature transcendently filled the heavens to their conception. The earlier thought of God as something separable from nature was that He was a Being that thundered and smote; that He was a Being possessed of great power; that He was a Being of tremendous avenging ability and force. Such were the elements that were earliest appreciable to the human race in their conception of the Divine Being. But as men grew civilised, and enlarged their experience, their capacities and their civic life, there grew up in them what I might almost call physical qualities of the Divine Being — namely, the moral elements. The warrior, more nearly than the brute giant, began to take on qualities which attracted admiration. Out of the warrior grew the king; and he represented the sense of public justice and of restraint for the benefit of his kingdom. Then came in the notion of the judge. Joined closely, also, with the idea of the executive, was the idea of the executioner to carry out his edicts. And all these elements were tinged somewhat with the conception of a king. It was not until we came down to as late a time as the earlier periods of the Old Testament history that the disclosures of the Divine nature began to be more ample. There was a state of receptivity, at last, in the human race by which you could bring to the conception of men, though very imperfectly, a larger notion of God. Then came the revelation of God as a universal Father. But when we come to the latest disclosure, even the fatherhood of God stood aside, as it were, that it might be represented to men by an intermediate conception. Christ came to give to the word "Father" its true and full meaning. Christ took on the human body, and He took it on with all its relations to matter. He came into the world to represent the Divine humility, the Divine helpfulness, the Divine sympathy with infirmity and sin. He came into life at the very lowest point; and He understood from the standpoint of compassion every conceivable human experience. There was not a thought or a feeling possible to human nature, that our Saviour did not have a knowledge of it, so that He is able to succour those who are tempted in those respects. There is not a single passion, a single inclination, a single hunger, a single fear, a single bitterness, a single experience of the human mind, in which He has not been schooled. He so gave Himself to human nature that it might be said that from the crown to the lowest dungeon, from the rich man's mansion to the ditch of the beggar, there is not a faculty with whose workings He was not familiar. In order to be a good artist I do not need to play every tune: I simply need to know each string, and what its possible combinations are, and how to make them; and although our Saviour did not go through all the various phases of experience which men go through, His education in the knowledge of humanity was perfect. Now, this very conception is itself Divine. Divinity stands not in the red right-hand of power; it is not omnipotence and omniscience: it is goodness; and goodness centres in love. So, then, we are to find the Divine nature manifested in goodness, which is the very highest conception of Divinity. I do not want any man to explain to me how Christ is equal to the Father: all I want is to know that His character is a disclosure of character of God. We should bear in mind that, according to the teaching of the New Testament, Christ is the High Priest that has ascended into heaven. He is close to every one. The man who is murmuring his last prayer in a dungeon can think himself rote the very presence of the High Priest in heaven. He who is wounded on the battle-field thinks, as the army thunders away, and his companions leave him, "The High Priest is close at hand." The poor miserable creature of degraded conditions "can, by thinking, bring himself into Christ's presence. He is accessible to all; and there is no need of any one's saying, "Who shall ascend up into the heavens and bring the Saviour down?" He is near to each man. The central force of the universe, then, according to this representation, is compassion; it is helpfulness, and over those who have run through the whole range of wrong-doing, and who are seeking to rise out of cruelty, and lust, and pride, and selfishness, and every sort of degradation, there broods — what? Wrath? No. There broods over them the High-Priesthood of Christ Jesus — the compassion of One who knows how to feel for those that are out of the way; the enriching power of Christ's heart. That is the tractive power of the universe. If it be in your power, conceive of Christ as such a High Priest as He was to the Jewish imagination, as a being set apart from among mankind because He had compassion on those who were out of the way, who was tried and condemned, and who suffered like His fellow-men so that He could have compassion on them. He descended from heaven and took upon Himself the nature of man, and was made in the likeness of man. He came into life at the bottom and partook of the experiences of men, and passed through every conceivable state of the human mind in order that He might stand and say, "Oh, fallen, weak, sinful, guilty, wretched creatures, I am your brother; and I am clothed with God's nature; I am in the Father and He is in Me; and I bring to you the tidings of summer on your winter. The God whose I am, and whom I represent, who abides in Me and in whom I abide, is a God of tender love, who would not that any should perish, but would that all should live." That is the message which the Lord Jesus Christ brings to men. If there be men who are afraid to worship Christ, I have two things to say. In the first place, when you worship the Father you worship exactly the same being that I do when I worship Christ. Men had no knowledge of what to put into the fatherhood of God until it was proclaimed in the Lord Jesus Christ. Therefore, really what you call "Father" and what I call "Jesus" are just the same thing. In the next place, if there were a difference, do you suppose God would be angry if you made a little mistake and worshipped the Son instead of the Father? If a postman handed to my wife a letter which was directed to me, do you suppose there would be a scene? Would we scold him because he handed it to the wrong person when he thought he was handing it to the right one? Where two are united in perfect love a mistake like that does not make any difference. Another thing. When you say that you cannot worship Christ as you do the Father, what do you mean by worship? What is it but giving to another all the enthusiasm which you are capable of feeling? You cannot love supremely without worshipping; for love is the highest worship; and all this riddle about dynastic notions vanishes into space. When you worship Christ and pray to Him, you worship and pray to the Father; and when you worship the Father and pray to Him, you worship and pray to Christ. Then, there are those whom a consciousness of guilt and imperfection keeps back from venturing upon one who is set forth in the Scriptures as their God. Many persons feel, "Oh, if I were not living in the way that I am, I would be willing to pray to God"; but as represented by the High Priest Christ Jesus, God stands before you and recognises you; and the foundation of His recognition of you is that you are weak, guilty, out of the way, and continually sinning. He came to call sinners. There were none so wicked that He was not willing to minister to them. The worse a man is the more he needs a Saviour, and the more the heart of Christ yearns towards him. Not only so, but He is gentle and tender in His dealings toward those who are out of the way. He says, "A bruised reed I will not break, and the smoking flax I will not quench, until I bring forth judgment unto victory." You know that when you first kindle a lamp there is just a little bit of a blue flame; that it quivers on the wick as if to see whether it can expand into a full flame; and that it is not safe for you even to breathe upon it, so that you must turn your face aside lest you blow it out; but Christ says that when a man has fallen so low that the spiritual life in him is as feeble as the flame of a newly-lighted lamp, He will not put it out. The all-merciful love of Jesus Christ, who is the atonement of the world, and who reveals in Himself the nature of the Divine Father, is curative by its very moral character. It represents the love of Him who is for ever giving His life to make life in those whom He has created. (H. W. Beecher.) Parallel Verses KJV: Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. |
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