Hebrews 4:15 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… In reflecting on our Lord's temptations, and on the sympathy which He now feels for those who are tempted, it is very necessary to remember the difference between temptation and sin, or the propensity to sin. Many persons cannot comprehend how any one can be tempted to sin who has no sinful propensity. It seems to these persons that an object presented to such an one with a view to temptation can, in fact, be no temptation at all; and that it can exert as little influence on his mind as it can upon a rock or a tree. Hence, as Christ was tempted in all points like as we are; as He is our example in resisting temptations; and as He sympathises with us in all our temptations, they think that He must have had a sinful tendency in His human nature. In order that we may not confound temptation with sin, or with a sinful tendency, let us consider what sin is an! what temptation is. We cannot have a better definition of sin than that which the Apostle John gives us, "Sin is the transgression of the law" (1 John 3:4). Man is the subject of numerous desires and affections which are essential to human nature. All man's natural desires — I mean his desires as man, not as fallen man — were intended to be gratified and were implanted for that very purpose. But they were intended to be gratified only in a certain way; only in that way which God should appoint, and which should be conducive to His glory and to the welfare and happiness of all His holy creatures. And this way He traced out in His law, and delineated upon the hearts and consciences of His creatures. Sin, then, as the apostle tells us, is the transgression of the law. It is the wish or attempt to gratify these natural desires, indifferent in themselves, in a way which God has forbidden. Next, what is temptation? Temptation is trial. Temptation is that which serves to show us what we are, and what is in us. It brings t., light the strength or weakness of our faith, our love to God, and our regard to His law. There are two ways in which a man may be tempted, or tried, or examined. First — When search is made into his heart and conduct by simple inquiry. In this way we are commanded to tempt or examine ourselves. Secondly — A man is tempted when he is exposed to the influence of some object of natural desire, or fear, or aversion, whose tendency, if it were not regulated by the fear of God, would be to draw or drive him out of the path of duty. God, we are told, did tempt Abraham thus, when He commanded him to offer up Isaac. This is the mode of trial which we usually understand by the word temptation. In this mode it is the prerogative of God alone to tempt us, or to lead us into temptation. It is of temptation in this latter sense only that [ at present speak. In order that there should be temptation it is necessary that there should be a certain natural adaptation or affinity in the mind to the object of temptation; but if higher principles so rule and govern the soul that they entirely neutralise that affinity, so that not the slightest inclination or desire for sinful gratification is excited, then there is neither sin nor propensity to sin. So far is there from being any propensity to sin, that the very temptation proves that there is the strongest propensity towards holiness. It puts to the test and proves the existence and strength of the positively holy principles which regulate all the motions of the mind and of the heart. Two substances, suppose, are chemically combined by a mutual affinity or attraction. The strength of this affinity is tested by introducing another substance which has an affinity to one and not to the other of the substances in combination. If one of these substances has a stronger affinity for the test than it has for the substance with which it is combined, it will disengage itself and unite with the test. But if its affinity for the substance with which it is combined be stronger it will remain as before. And if the most powerful tests are applied without producing any change, this proves that the affinity of the two substances in combination is too strong to be overcome by any other which is known to exist. Thus, in a perfectly holy being, the principle of love to God and His law is an affinity too powerful to be overcome by the most powerful of all desires, or the most painful of all sufferings. No temptation can excite even a single momentary inclination to disobey God and to sacrifice the principles of eternal righteousness and truth. Our Lord was perfect Man, and possessed all those affections which naturally belong to a perfect man. Had He not possessed them He could not have been the subject of temptation. But not only so, He was a man of sorrows and acquainted with griefs. He was made subject to all the trials, sorrows, and sufferings which belong to man in his fallen state, save and except those which are inseparably connected with the ignorance, the alienation from God, and the habits of sin, which adhere to every other child of Adam. He always perfectly knew His Father's character and will, and was always, even from the womb, perfectly inclined to obedience, and filled with a perfect abhorrence of sin. He, therefore, could have no ignorance to mislead Him; no alienation of heart from God to overcome; no force of evil habit to subdue. In Him the love of God reigned supreme, and was in constant and uninterrupted exercise. No tendency to sin ever existed in His holy mind. He experienced none of that warfare between the flesh and the spirit which exists in us, because in Him the love of God was perfect, and the Spirit dwelt in Him without measure. Yet His temptations infinitely exceeded ours, both in power, variety, and number; and therefore He is able to sympathise with us in all our temptations far more perfectly, and to enter far more fully into all the difficulties and trials of each individual among us, than it is possible for any other human being to do. He does not, indeed, sympathise with us from experience in the warfare between the flesh and the spirit, for that were to sympathise with us in our sin, in our want of love to God, and in the weakness of our faith. And God forbid that we should ever desire any one to sympathise with us in sin. Yet though He does not sympathise with us in this warfare, yet He has compassion on us, and is ever ready to look with a pitying eye on our weakness. (J. Rate, M. A.) Parallel Verses KJV: 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. |
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