4. Part II: The Evil of Affliction and the Evil of Sin

Part II: The Evil of Affliction and the Evil of Sin 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.—Heb 4:15. The only purpose I will use these words for is as a foundation for the second part of the doctrine I have introduced, which is to demonstrate the gracious inclination and disposition of Christ’s heart towards sinners now that He is in heaven.

II. The external demonstrations of this, which I have addressed as the first part, have been discussed. As a basis for the more internal demonstrations, which form the second part, I have chosen this text because it speaks most deeply of His heart and reveals the nature and workings of His heart towards sinners. It does so in such a palpable way that it feels as if it guides our hands to rest upon Christ’s chest and allows us to feel the beat of His heart and the compassion He has for us, even now that He is in glory. The purpose of these words is evidently to encourage believers against anything that may discourage them, by considering Christ’s heart towards them in heaven.

Let me explain these words insofar as they serve my present purpose.

First, everything that may discourage us is referred to here as "infirmities," encompassing both: The hardships of afflictions, regardless of their nature, including persecutions from external sources. The burden of sins, which is often the greatest source of discouragement, originating from within.

It is clear that both these aspects are implied:

It is evident that "infirmities" refers to persecutions and afflictions, not only because the term is frequently used in that sense, as seen in 2Co 11:30 and 2Co 12:5, but also because the phrase is clearly intended here. The purpose is to provide comfort against anything that may cause believers to abandon their faith, as indicated by the preceding exhortation, "Let us hold fast our profession." The forces that attempt to draw them away include persecutions and opposition from external sources. This is further supported by the fact that the argument to console them against these infirmities is based on Christ’s example of being tempted in every way as we are.

Secondly, the term "infirmities" also encompasses sins, as mentioned later in this discourse, and it is the primary focus of our compassionate high priest. In the subsequent verses (Heb 5:2), the qualifications of the high priests under the law are explained, as they served as types of our great high priest. It is stated that the high priest should be able to show compassion towards the ignorant and those who have gone astray, which refers to sinners, as sins represent ignorance and straying from God. It is then added that Christ Himself was "clothed with infirmities," that is, with sins. Although it is stated here that Christ was without sin in all aspects, He was tempted by Satan to commit all kinds of sins, just as we are. The emphasis on sins as the main aspect of these "infirmities" becomes even more evident from the remedy proposed against them, which believers are encouraged to seek at the throne of grace: grace and mercy. Therefore, we are urged to come boldly to the throne of grace to find grace and mercy that can help us in our time of need. Grace helps us overcome the power of sin, while mercy addresses the guilt and punishment associated with it. These two aspects of sin are the greatest obstacles that discourage us from approaching the throne of grace. Thus, it is clear that the encouragement and comfort provided here primarily relate to these types of infirmities.

Moving on, the author emphasises how deeply and sensitively Christ’s heart is affected by sinners under all their infirmities now that He is in heaven. The context makes it evident that the author is speaking of Christ’s exalted position in heaven (Heb 4:14). By introducing this narrative, the author aims to address a potential objection that may arise in people’s minds due to the high and glorious description of Christ provided in Heb 4:14 : "We have a great high priest who has passed into the heavens." The author anticipates that we might think He is too great to serve as a high priest for us and that His greatness may cause Him to forget us or hinder His ability to feel compassion towards us. It could be assumed that since He has entered heaven and shed the frailties of His earthly flesh, clothed in such immense glory, He may no longer be able to pity us as He did when He dwelt among us on earth. It might seem that He is no longer capable of being deeply moved and touched by our sufferings, and therefore, unable to show us compassionate understanding and sympathy. This notion suggests that He is now immune to experiencing grief or being able to empathise with us. His present state and condition transcend such emotions, which, despite being the very ones that should compel Him to wholeheartedly assist us, would be considered weaknesses or infirmities. His power and glory are so great that He cannot be affected in the same way, just as the angels are not. He has been exalted far above all principalities and powers (Eph 1:21). The apostle addresses and preempts this objection. "We have not a high priest who cannot," etc. A double negation serves to affirm; in fact, two negatives not only make an affirmative, but they affirm even more strongly. They create an affirmation that contradicts the contrary and opposing thought. Essentially, the apostle is saying, "Well, regardless of the alterations heaven may have made to his condition, glorifying his human nature, even if it is free from earthly passions and transformed to be like heaven, even if he is incapable of being influenced from below, there is still a tender part and vulnerable place in his heart, as if it remains unarmed, to suffer with you and to be touched if you are." The word used here is profound. He suffers with you, he is as compassionate towards you as ever he was. He can be moved to pity you. He is willing to endure, so to speak, that one place in his heart remains exposed and vulnerable, still bearing the essence of flesh, so that he can be wounded by your sufferings and be your merciful high priest.

It might be objected that this vulnerability represents weakness. The apostle asserts that this is his power, a manifestation of perfect and strong love within him, as indicated by the word δυνάμενον, which signifies his ability and strength to embrace our miseries within his glorified heart and be deeply affected by them, as if he were suffering alongside us. This allows him to provide relief, motivated by the same principles that would move him to alleviate his own suffering. This passage leads me to observe and address two aspects separately.

Firstly, in a general sense, that Christ’s heart in heaven is as graciously inclined towards sinners as it was on earth.

Secondly, more specifically, the manner in which this occurs. Or to put it differently:

He is moved with empathy and sympathy towards us, as the word implies. The means by which this is achieved is through his experience of being tempted in every way, just like us. When addressing the first aspect, I will present the intrinsic demonstrations that support this doctrine, branching out from these words and naturally stemming from them. Then, while discussing the second aspect, I will delve further into the text. So, let us now turn to those intrinsic demonstrations of this doctrine, which I base on these words, and naturally derive from them: namely, that the heart of Jesus Christ, now that he is in heaven, is as graciously inclined towards sinners as it was on earth. The first type of intrinsic demonstrations come from the influence that all three Persons have on the heart of Christ’s human nature in heaven.

I. The first set of demonstrations will be derived from each of the three Persons and their individual influence on Christ’s heart in heaven, inclining it towards us. The first demonstration is derived from God the Father, who has exalted Christ, and it consists of two parts: (1) God has given Christ a perpetual command to love sinners, and (2) as a result, His heart remains unchanged forever.

(1) Firstly, God the Father has given Jesus Christ a specific command to love sinners, and He has instilled a merciful and gracious disposition in His heart towards them. I mention this as evidence because Christ himself mentions it in John 6:37 as the original basis for His disposition "not to cast out those who come to Him." He says, "For I have come down from heaven, not to do My own will, but the will of Him who sent Me," in the following verses (John 6:38). This command from the Father remains upon Him even now in heaven, just as strongly as before. In fact, His will is that He should raise them up on the last day, as stated in John 6:39-40, so this disposition must necessarily continue until then. We can also see this in John 10:15-18, where Christ discusses His care and love for His sheep, being willing to give His life for them, to know and acknowledge them, and to bring them into the fold. He concludes by saying, "This command I have received from My Father" (John 10:18). In other words, it is the Father’s will, and if a good son knows his father’s mind and will, it is enough to motivate him to fulfill it, especially if it is an explicit command. In John 10, Christ further emphasizes that it is the command He received from the Father. A command is the expressed will of someone, and it must be fulfilled; otherwise, it would be a violation. Thus, God has given Christ a command concerning us. From both of these passages, I observe three aspects that make up the content of God’s will and command regarding sinners.

Firstly, Christ’s command was to die for His sheep. In accordance with this command, He loved them so much during His time on earth that He laid down His life for them (John 10:15). However, He also took His life up again and ascended into heaven. Therefore, the other two commands given to Him are still relevant to Him in His glory. The second command is to receive all who come to Him, and the third is to ensure that He does not lose any of those for whom He died, but rather raise them up. Even in heaven, His Father’s command remains as strict for Him as the command to die for them was while He was on earth. He affirms, "This command I have received from my Father, and this is His will." In addition to this command, God has instilled in His heart, as He often does when giving commands, an extraordinary instinct of love towards them. It is an instinct that inclines Him so strongly to fulfill it that He requires no further commands. God has placed in Him such a στοργή, such a unique love, as parents have for their own children, surpassing their love for other people’s children, even if those children are more beautiful and intelligent than their own. Both this commandment and this inclination of love towards sinners are expressed together in Psa 40:8. When explaining the reason why He became our Mediator and sacrificed Himself, He not only says, "I come to do Your will, O God," but also declares, "Your law is in my bowels." In this statement, both aspects are mentioned: The command I mentioned is expressed there, as it is referred to as a law.

It is a law that has been deeply ingrained in His heart, which is referred to as a "law in His heart" or bowels.

You can easily understand what law it is by considering its subject, His bowels, which symbolize the most tender affections. In Col 3:12, it is referred to as "bowels of mercy [kindness]." This law is none other than the law of love, mercy, and compassion towards poor sinners, which God entrusted to Him as the Mediator. It is the special law that governed Him as the "second Adam," similar to the law given to the first Adam, not to eat the forbidden fruit, but it goes beyond the moral law. This is the law He speaks of. It is the law of His role as Mediator and sacrifice, as He expressly mentions in Heb 8:6-7, in addition to the moral law that applies to both Him and us. The original text states, "In the midst of my bowels," to emphasize that it was deeply engraved. It resided at the core, closest and most inward part of His heart.

Yes, just as the special law of not eating the forbidden fruit was given to Adam as a symbolic precept, as theologians call it, in addition to the Ten Commandments, to test and symbolize his obedience to all the other commandments, the same kind of law was given to Christ, the second Adam. God would judge all His obedience to Himself based on this commandment. Indeed, it was laid upon Him by God with such earnestness and commendation that if Christ wanted God to love Him, He should make sure to love us. In the previously mentioned passage, John 10:17-18, Christ finds comfort in His obedience, saying, "Therefore, does my Father love me." This statement is made in relation to His fulfillment of the aforementioned command, and it implies that if Christ showed love to us, God would love Him even more, for He was pleased to see Christ loving us. It is as if God, when giving Christ that commandment in John 10:18, said, "Son, if you want my love to continue towards you, show me your love by being kind to those whom I have given you, whom I have loved with the same love with which I have loved you," as mentioned in John 17:23. Just as God desires us to show love to Him by loving His children, He also wants Christ to show His love for Him by loving us.

Now, regarding the second aspect of this demonstration, it is certain that the love which Christ expressed in His heart while on earth and which led Him to die for sinners upon His Father’s command still remains in His heart now that He is in heaven. It is as alive and tender as it was on earth, even when He was on the cross, and this is because of His Father’s command. The evidence lies in the fact that it is a law written in the core of His being by His Father, making it natural and indelible. Just like other moral laws of God written in the heart, it is perpetual. Just as love will continue in us when we are in heaven, even when faith and hope fade away, as the apostle says, this love also continues in Christ’s heart. It suffers no decline and is demonstrated through His reception of sinners, His intercession for them, and His compassion towards them, just as it was shown when He died for them. Since this love for sinners was so strictly commanded and emphasized, and as it is closely tied to the great love between Him and His Father, it not only generates a strong love for sinners within Him but also the most steadfast and unwavering love imaginable. This is supported by the analogy of the principle by which Christ urges us to love Him in John 15:10. He encourages His disciples to "keep the commandments" He has given them and uses the argument, "For by doing this you will abide in My love," supporting it with His own example, saying, "Just as I have kept My Father’s commandments and abide in His love." Therefore, since this is the paramount commandment that God has given Him - to love, die for, and continue to love and receive sinners who come to Him, and to raise them up on the last day - He undoubtedly continues to keep it most faithfully. It is one of the strong bonds between Him and His Father, ensuring that He remains in His love. As He continues to abide in His Father’s love, and now that He is in heaven and at His right hand, He must undoubtedly remain in the highest favour with Him. Therefore, we can be sure that He both loves us and will continue to do so forever. Oh, what a comfort it is that just as children are mutual pledges and ties of love between a husband and wife, we have been made such between God the Father and the Son! This demonstration is derived from the influence of the first person of the Trinity, namely, God the Father.

Secondly, his love towards us is not a forced love, something he strives to bear towards us only because his Father has commanded him to do so. Instead, it is his nature, his disposition. This adds another demonstration to the point at hand and is derived from God the Son. This disposition is free and inherent to him; otherwise, he would not be God’s Son, nor would he resemble his heavenly Father, to whom it is natural to show mercy rather than to punish. Punishment is His unusual work, but mercy brings Him pleasure. He is the "Father of mercies," naturally generating them.

Now, Christ is His own Son, as he is distinctly referred to, and his Son by nature. Moreover, his human nature, united to the second person, has become the natural Son of God, not adopted like us. If he is the natural Son, then his Father’s qualities are natural to him, even more so than to us, who are only adopted sons. And if we, as the chosen ones of God, who are adopted sons, are urged to "put on bowels of mercy, kindness, humility, meekness" (Col 3:12), then these dispositions must be even more essential in Christ, the natural Son. They are not something he puts on, but they are as natural to him as his Sonship. John states that "God is love," and Christ is love clothed in flesh, yes, our flesh.

Furthermore, it is certain that just as God has formed the hearts of all people, and some individuals naturally possess more mercy and compassion than others, and when the Holy Spirit comes upon them to sanctify their natural dispositions, He works in accordance with their temperament. Similarly, it is certain that He tempered the heart of Christ and made it of a softer mould and temperament than the tenderness of all human hearts combined. When he was to assume a human nature, he is quoted as saying, "A body hast thou prepared for me" (Heb 10:5), referring to a human nature prepared, not only in other aspects but also in its disposition, for the Godhead to work in and display its perfections in the best way. He took on a human nature with the purpose of being a merciful high priest (Heb 2:14), a human nature of such a special temperament and composition that it could be more merciful than that of all men or angels. His human nature was "made without hands," meaning it was not of the ordinary constitution of other human hearts. Though made of the same substance, its spiritual frame was different. It was a heart specifically designed to be a vessel, or rather a fountain, of mercy. It was wide and capable enough to extend itself and receive all the manifest mercies of God, and then pour them out again to us, the elect, for whom God intended to reveal His mercy. And therefore, Christ’s heart naturally possessed more compassion in its temperament than all men or angels, as it was through this heart that the great God’s mercies were to be dispensed to us. This heart of his was the instrument of those mercies. And when this man, with his heart so formed, became united with God and made the natural Son of God, mercy must naturally be inherent in him and continue within him now that he is in heaven. Although he shed all the weaknesses of our nature when he rose again, the graces that were in him while he was on earth remain just as much in him now. Being part of his nature, and since we know that nature is constant, they still persist.

You can observe that when he was on earth and sought to persuade sinners to think well of him, he used the argument of his Father’s command given to him. He also revealed his own disposition, as stated in Mat 11:28 : "Come to me, all you who are weary and burdened, for I am gentle and humble in heart."

People tend to hold contrary opinions about Christ, but he reveals his disposition there to counter such misconceptions and attract them to him even more. We are prone to think that because he is so holy, he must have a severe and harsh disposition towards sinners and be unable to tolerate them. No, he says, "I am gentle." Gentleness is my nature and temperament. Just as it was with Moses, who was his type in that grace among other things, he did not seek revenge on Miriam and Aaron but interceded for them. Similarly, Christ says that injuries and unkindness do not have such an effect on him as to make him irreconcilable. It is in his nature to forgive. "I am gentle." However, we may think that as the Son of God and the heir of heaven, especially now filled with glory and seated at God’s right hand, he may look down upon our lowliness here below. Although not out of anger, he may consider us too insignificant for him to marry or be familiar with. Surely, he has higher thoughts and does not pay attention to such poor, lowly beings like us. So, although we conceive him to be gentle and unaffected by injuries, he may be too exalted and lofty to condescend and take to heart the condition of poor creatures. No, says Christ, "I am lowly" as well, willing to bestow my love and favour upon the poorest and humblest.

Furthermore, all of this is not a mere show of an affable disposition, nor is it merely external in his facial expression and outward demeanor like many high-ranking individuals who appear gentle and courteous. Rather, all of this exists in his heart. It is his temperament, disposition, and nature to be gracious, and he can never cast aside this nature. It is evident that his greatness, when he experiences it in heaven, would not alter his disposition in the slightest. This is evident because at the very moment he uttered these words, he also considered his future glory and expressed both that and his meekness simultaneously. In Mat 11:27, he states, "All things have been committed to me by my Father." And immediately after, he declares, "Come to me, all you who are weary and burdened... for I am gentle and humble in heart" (Mat 11:28-29).

Therefore, consider the lovely, sweet, and delightful thoughts you often have about a dear friend who possesses an amiable nature, or about an exceptionally holy or meek saint. You might think to yourself, "I could entrust my soul to such a person and place my salvation in their hands," as I have heard some say. Or think about how encouraged we would be to seek forgiveness from Moses, who was the meekest man on earth, or to interact with Joseph, based on what we read about his compassion towards his brothers. Consider the tender hearts of Paul and Timothy in their ministry of begetting and nurturing souls, as Paul says, "Being affectionately desirous of you, we were willing to impart our own souls to you" (1Th 2:8). And this affection is "natural," as he puts it in Php 2:20. If we have such raised apprehensions and infinitely more towards these individuals, we should have even greater ones towards the sweetness and candour that is found in Jesus Christ, as it is much more natural to him.

Therefore, the same apostle makes Christ’s bowels a pattern for his own, stating, "God is my witness, how greatly I long after you in the bowels of Jesus Christ" (Php 1:8). According to interpreters, the phrase "in the bowels of Christ" has two meanings, both of which serve to illustrate my point.

Firstly, "in the bowels of Christ" is taken causally, as if the apostle meant to show that those bowels or compassions were infused into him by Christ. Therefore, he longed after others with the same kind of bowels that Christ had worked in him. If Christ put such bowels in him, then Christ must possess them even more. Paul had reason to say "in the bowels of Christ," for (in this sense) I am certain that he barely had the heart and bowels of a man within him when he was outside of Christ. How furious and lion-like was his spirit against the saints, causing great havoc among them, even to the point of tearing out their bowels! How did Paul develop such tender bowels towards them? Who instilled such tender affections in him? It was Jesus Christ who transformed him from a lion into a lamb. Therefore, if these bowels were not natural to Paul, but rather the opposite, and yet they abounded in him naturally, as he himself says, how much more must they necessarily abound in Christ, who possesses them inherently and by nature?

Secondly, "in the bowels" can be understood as an instance, meaning "like the bowels" or "after the bowels," according to the analogy of Hebrew expression. In this sense, the meaning is that just as the bowels of Jesus Christ yearn after you, so do mine. "Bowels" are a metaphor used to signify tender and motherly affections and mercies, as seen in Luk 1:78 where it speaks of "the tender mercies." Thus, when Paul wanted to express the tenderness of his affections, he referred to the bowels of Jesus Christ (taking Christ as his pattern in everything, saying, "Be imitators of me, as I am of Christ"). How eager was this great apostle to bring people to Christ! He did not care about anything else he might lose as long as he could win some souls. He did not consider his own life or even his own salvation as precious, but rather, he wished to be accursed for the sake of his brethren, who were at that time the greatest enemies of Christ on earth. How joyful he was when a soul came to faith! How sorrowful when anyone fell away! He describes it as "going through the anguish of childbirth again" (to express the anxiety he felt for the Galatians) until Christ was formed in them. How comforted he was when he heard about the steadfastness and growth of their faith (1Th 3:6-7), and he even said, "For now we live, if you stand firm in the Lord" (1Th 3:8). Read all of his letters and understand his spirit in this way. Then, look up to Christ’s human nature in heaven and think to yourselves, "Such a man is Christ." The expressions of affection from Paul are but a faint echo of the deep emotions in Christ’s bowels in heaven. They are natural to Christ, and he possesses them to an even greater extent and in infinite measure. This is the second demonstration, drawn from his own natural disposition as the Son of God. A third demonstration arises from the third person of the Trinity, the Holy Spirit. If the same Spirit that was upon Jesus and within Him while He was on earth continues to rest upon Him now that He is in heaven, then these gracious dispositions must necessarily remain within Him. This demonstration consists of two interconnected propositions: (1.) The Holy Spirit, dwelling in Him, contributes to His kind-heartedness towards sinners; and (2.) The same Spirit dwells and remains in Him forever in heaven.

(1.) Regarding the first proposition: it was the Spirit who overshadowed His mother and established the unbreakable bond between our human nature and the second person of the Trinity, and it was the same Spirit that bound His heart to us. The Spirit sanctified Him in the womb and rested upon Him in abundance, equipping Him with a meek spirit for the works of His mediation. Indeed, it was for the sake of this very grace of meekness that the Spirit came upon Him in a special manner. Therefore, at His baptism, when He was officially inaugurated into His role as the Mediator (for it was at that moment that He visibly and openly began to fulfill His mission), the Holy Spirit descended upon Him. How did this happen? As a dove, as all the evangelists unanimously testify. But why did the Spirit assume the form of a dove? Every apparition that God has ever made was not primarily to reveal His essence, but rather to demonstrate His disposition towards us and to reveal the effects He produces in us. Thus, the appearance of a dove resting upon Jesus was meant to symbolize those special gracious qualities by which the Holy Spirit prepared Jesus Christ to be the Mediator. As you know, a dove is the most innocent and gentle creature, without gall or talons, devoid of fierceness, and expressing nothing but love and companionship towards its mate in all its actions. It mourns with its mate in times of distress. Therefore, the dove was a fitting symbol to represent the frame and temperament of spirit that the Holy Spirit instilled in the heart of Christ when He descended upon Him. This occurred without measure, so that just as doves lovingly interact with one another, sympathizing and mourning together, we may do the same with Christ, for He sympathizes with us in this way. Although He had the Spirit within Him before, at this point He was anointed with the Spirit, particularly in relation to the effects required for the execution of His office, with a greater and more prominent measure than before. This is why the evangelist Luke remarks (Luk 4:1) that "Jesus, full of the Holy Spirit, returned from the Jordan." Similarly, Peter provides a similar interpretation in Acts 10:37, where he speaks of John’s baptism and how "after being baptized, Jesus went about doing good, for God anointed Him with the Holy Spirit" at that baptism. It is clear that the primary significance of the Holy Spirit descending upon Jesus as a dove was to highlight His meekness and compassionate heart towards sinners, which were instilled in Him by the Holy Spirit. Christ Himself emphasizes this intention in two passages. The first instance that supports the notion of His receiving the Spirit is found in the first sermon He preached after having received the Holy Spirit. Firstly, it is noted that He returned from His baptism "full of the Spirit" and was led into temptation. Then, in Luk 4:14, it is mentioned that He returned from the temptation "in the power of that Spirit." After this, He explains the mystery of His receiving the Spirit in the likeness of a dove. This forms the basis of the first text He opened in His sermon, which He deliberately chose from Isaiah and read to the people. The text reads, "The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor." This refers to those who are afflicted in spirit, burdened by conscience for their sins. The text continues, "he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering sight to the blind, to set at liberty them that are bruised." When He had read this portion that expressed the compassionate disposition of His Spirit towards sinners, depicting their various outward afflictions, He did not read any further. This implied that these were the main effects of His receiving the Spirit. "The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor." In other words, He was given the Spirit for this purpose, to fulfill this work, and it was through that Spirit that He was anointed and equipped with the necessary gifts and dispositions for this task.

Another passage that highlights the fruit and purpose of His receiving the Spirit at His baptism is found in Mat 12:18-19, taken from another passage in Isaiah. It reads, "Behold my beloved, in whom my soul is well pleased; I will put my Spirit upon him, and he shall show judgments to the Gentiles." Although the word "judgments" may sound severe, it should not be feared, for it refers to the doctrine of free grace and the gospel that brings about change and transformation in people. Likewise, in Mat 12:20, "judgment" refers to the work of God’s grace on people’s hearts, as it states, "He will send forth judgment unto victory," signifying that the work of grace complements the doctrine of grace. In preaching this doctrine, which is good news, the prophet illustrates how He would conduct Himself with a spirit that aligns with it, filled with meekness, stillness, calmness, and modesty. This is expressed through proverbial phrases commonly used at that time to convey such qualities, such as "He shall not strive, nor cry, neither shall any man hear his voice in the streets." It means that He would approach everything with gentleness and meekness, without violence or uproar. John the Baptist had the voice of a herald and a severe spirit, but Christ came with a gentle and melodious demeanor. Throughout His ministry, He displayed great tenderness, carefully attending to broken souls and considering their discouragements. It is said that He would not "break a bruised reed," meaning that He would tread lightly so as not to further damage a reed that was already broken. He would not extinguish "the smoking flax," which can be easily done, nor blow out a candlewick that emits a flickering smoke with even the slightest breeze. All these expressions serve to convey the tenderness of His heart. This tenderness was evident upon His receiving the Spirit, particularly after His baptism, for it was then that the words, "This is my beloved Son, in whom I am well pleased," were spoken. These words, combined with God giving Him the Spirit, are also mentioned in Isaiah 40, from which these words are derived. Therefore, He was filled with the Spirit to foster such sweet affections towards sinners.

(2.) Now, regarding the second aspect that contributes to this demonstration: it is certain that the same Spirit that was upon Christ and animated His spirit on earth still remains with Him in heaven. It must never be said that the Spirit of the Lord has departed from Him, for He is the one who sends and bestows the Holy Spirit upon us. And if the Spirit, once coming upon His followers, "abides with them forever," as Christ promises in John 14:16, then it is even more true that this Spirit abides with Christ, the Head, from whom we all, since Christ ascended to heaven, receive that Spirit. It is by virtue of this Spirit dwelling in Him that He continues to dwell in us. Therefore, it is said of Him in Isa 11:2, "The Spirit of the Lord shall rest upon him." Moreover, in the account of the Holy Spirit descending upon Him at His baptism, it is not only recorded that "He descended upon Him," but it is also added, "and abode upon Him." In fact, to emphasize this further, it is repeated twice. As stated in John 1:32, the evangelist says, "I saw the Spirit descending from heaven like a dove," and he adds another observation, "and it abode upon Him." And again, in John 1:33, he says, "I did not know Him, but He who sent me to baptize with water said to me, ’Upon whom you see the Spirit descending, and remaining on Him, this is He who baptizes with the Holy Spirit.’" Furthermore, it is implied there that the Spirit "rested on Him" for the purpose of baptizing us with the Holy Spirit until the end of the world. "He is the one who baptizes with the Holy Spirit," as stated. He initially descended as a dove and then forever remains upon Him as a dove. This dove itself came from heaven first. Therefore, it is certain that now that Christ Himself has ascended to heaven, the Spirit still remains and abides upon Him, even more so as a dove.

Moreover, let me add this: although the Spirit rested upon Him here on earth in immeasurable comparison to us, it can be confidently said that the Spirit, in terms of His effects in gifts of grace and glory, rests more abundantly upon Him in heaven than He did on earth. This is true in the same sense that at His baptism, as mentioned before, the Spirit rested upon Him more abundantly in those respects than before His baptism, during His private life. Just as He was installed as King and Priest anew when He entered heaven, preparing for a new phase of His work, He was also anointed anew with the "oil of gladness above His fellows" (Psa 45:7). This passage specifically refers to Him in His heavenly state, at God’s right hand, in the fullness of joy. As stated in Psa 16:11, it is also spoken of Him when He "goes forth in His majesty to conquer" (Psa 45:4). Even in His exalted glory, meekness is not far off, but remains one of His attributes. As it follows in the previously cited verse, "In your majesty ride prosperously, because of truth and meekness." Therefore, Peter says in Acts 2:36 that "God has made this Jesus, whom you (Jews) crucified, both Lord and Christ." "Lord" signifies His exaltation as King in heaven, while "Christ" signifies His anointing. And this anointing is none other than the Holy Spirit, with whom, as Peter tells us, He was anointed at His baptism (Acts 10:38). Furthermore, because He received the Spirit in the fullest measure that He was to receive Him forever at that moment, He poured Him out on His apostles and "baptized them with Him" (Acts 2).

Now, it is an established principle that whatever we receive from Christ, He Himself first receives in Himself on our behalf. Therefore, one reason why this anointing oil flowed so abundantly on the followers of our High Priest, that is, on His apostles and saints, and continues to do so to this day, is because our High Priest and Head Himself was freshly anointed with it. In Acts 2:33, Peter explains how they were filled with the Holy Spirit, saying that Christ "having received from the Father the promise of the Holy Spirit, poured out this which you now see and hear." This receiving should not be understood solely as His receiving the promise of the Holy Spirit for us, by being given the power to pour Him out upon them as God had promised, although this interpretation is valid. Rather, it also means that He had first received the Holy Spirit poured out upon Himself and then poured Him out upon them. This follows the principle that whatever God does for us through Christ, He first does it to Christ Himself. All promises are made and fulfilled to Him first, and then to us in Him. All that He bestows upon us, He receives in Himself. This may be one reason why, as mentioned in John 7:39, "the Spirit was not yet given, because Jesus was not yet glorified." But now that He is in heaven, it is said that He "has the seven spirits" (Rev 1:4), which refers to the Holy Spirit. This is evident from Rev 1:4, where grace and peace are wished "from the seven spirits," indicating the various effects of the Holy Spirit in both Christ and us, though He is one in person. The number seven represents perfection and is mentioned to signify that Christ now possesses the Spirit to the fullest extent that human nature can receive. Just as His knowledge (which is a fruit of the Spirit) has expanded since His ascension—for before He did not know when the day of judgment would be, but when He wrote the book of Revelation, He did—so have His compassionate affections (speaking of His human nature) expanded. All the mercies that God intends to bestow now flow through His hands and receive His special attention. He bestows these not only on the Jews but also on the Gentiles who were to be converted after His ascension. Thus, He now has a heart that corresponds to God’s own heart, with the utmost capacity to show mercy to anyone whom God has intended it for. And this is the third demonstration, from the Spirit’s dwelling in Him. In order to strengthen your faith, you can confirm this by the experience of the Holy Spirit dwelling in your own hearts. There, He not only works meekness towards others but also stirs up pity within you for yourselves, urging you to seek salvation for your souls. For this purpose, He prompts you to offer incessant and "unutterable groans" before the throne of grace, seeking grace and mercy. Now, the same Spirit who dwells in Christ’s heart in heaven is the same Spirit who dwells in your hearts here on earth. He always works in Christ’s heart first for your sake and then in yours through His commission. Therefore, rest assured that this Spirit stirs up in Him bowels of mercy that are infinitely greater towards you than what you can have for yourselves.