comforts us. After the fear that we will not enter into that rest, he now turns to pouring oil upon our wounds and consoling us. I want to read the passage and then I want to make some comments of introduction and then try to consider three points from the passage with you. So may we hear God's word, Hebrews chapter 4, beginning with verse 14. Since then we have a great high priest who has passed through the heavens. Jesus, the Son of God, let us hold fast our confession. We do not have a high priest who is unable to sympathize with our weakness. but one who in every respect has been tempted as we are, yet without sin. Let us then with confidence draw near to the throne of grace that we may receive mercy and find grace to help in time of need. God bless the reading of his word and may his people say, and I ask you to join with me in further prayer. Holy Father, we thank you for your word, for every part of it. We thank you, Father, for the law. For the prophets, for the poetry. For the history. We thank you, Father, for the New Testament books. And we thank you, Lord, wherever it is, an Old Testament or New Testament, those clear expressions of the gospel of the Lord Jesus Christ. We thank you, Father, for this passage. That you have so directed that it should be pinned down. That this day, so many years after it was written. That we would be able to assemble together for a while and to. Read it. And to. Consider it together. That our love and our appreciation and our trust in the Lord Jesus would increase even more and more. So we ask now your blessings, your guidance, your presence upon our consideration of your word. May it go forth and may it speak to the hearts of your people. And if any be present that know not Christ, Lord, with their hearts also be changed, challenged by the things they hear from your word. We ask our prayer in the blessed and holy name of Jesus Christ, the Lord. Amen. In Hebrews chapter three, verse one, we read these words. Therefore, holy brothers. You who share in a heavenly calling. Consider Jesus the apostle and high priest of our confession. Consider Jesus the apostle and high priest of our confession. The word consider that the writer uses here means to carefully consider a matter, to think about it very carefully, to consider it very closely. A.W. Pink, commenting upon that thought of consider Jesus, wrote, it means to thoroughly think of the matter. to behold him not simply by a passing glance, but by the heart being fully occupied with him. And that's what I would desire today is our heart and mind could be fully occupied with thoughts of Jesus Christ. We're told in this passage in Hebrews 3 that I've read to consider Jesus the apostle and high priest of our confession. Apostle, the word, the meaning is it's an official messenger of God, is what an apostle is. And we think of Christ as the ultimate revelation of God, that he has, no one has seen the Father, but Christ has revealed him to us. He is the ambassador, if I may say it that way, of God. He is the clear revelation of God. In other words, Christ speaks to us for God. He is God's prophet. He is God's mouthpiece to us. He speaks to us for God. We consider him as our prophet. Secondly, it says consider him as our high priest. The high priest was the believer's representative. The high priest is the one that went into the Holy of Holies and represented all those that stood outside before God and made sacrifice for their sins. He is the one that spoke to the people on behalf of God. And Christ speaks to us for God. He is our prophet. He speaks from God to us. He is our high priest. He speaks to God for us. Now it's this last phrase that I want to pick up on. Consider Jesus Christ the apostle and high priest of our profession. And there's three qualities, attributes, aspects of Christ as our High Priest that I want you to consider with me this morning. First is His sovereignty, which I think is implied in our passage in Hebrews 4 by the phrase that we are to with confidence draw near to what? We're to draw near to the throne of grace. Throne is the seat of a sovereign. So I want us to think of our high priest and his sovereignty. Secondly, I want us to think of his goodness or his love, which I think is implied by verse 15 where it speaks about that we do not have a high priest who is unable to sympathize by his sympathy with us. And thirdly, I want us to consider our high priest, his mercy, as I think is implied by the invitation to, with confidence, draw near to this throne of grace. So we want to consider his sovereignty, his goodness, his compassion, and thirdly, his mercy, his invitation to us to draw near to him. In particular, what I'd like to do is think about the necessity and the relationship of these three qualities, his sovereignty, his compassion, and his accessibility draw near to him. Now I want to begin with a word of reminder and a caution. I'm sure that just about everyone here has heard sermons on John 19, 30. I've preached them myself or tried to. John 19, 30, we read these words. When Jesus had received the sour wine, he said, it is finished. And he bowed his head and gave up his spirit. Now again, most of you, I'm sure, have heard sermons on that, have you not? Where Christ said, that's one of the seven sayings on the cross, Christ says, it is finished. It's done. There's nothing more to do. And it is an essential truth that Jesus Christ made but one all sufficient sacrifice for sins. And when he made that sacrifice, he sat down. Yes, that's true. Like God, after creating the earth on the six days, God rested from His labor. It doesn't mean that God isn't doing anything, but He rested from creation. Christ, the work of atoning for His people is complete. Yes. We read in Hebrews 10. Verses 12-14, But when Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God, waiting from that time until his enemies should be made a footstool for his feet. For by a single offering he has perfected for all times those who are being sanctified. Yes, yes, Christ offers one sacrifice. It is a sufficient sacrifice for all time for the sins of those in the past prior to the time of Christ, to the future, to those sins of his people after the life of Christ. It is sufficient to the end of time. That blood that Christ shed is sufficient for the forgiveness and covering of your sin, whatever that sin is. How awful it may be, how dark it may The blood of Jesus Christ is sufficient for covering our sins. Your sins, the songwriter said, though they are red like crimson, they shall be as white as wool. It's a great truth. But let us also remember Hebrews 7, verses 23 through 25. Now listen to these verses. And there's no conflict here. That's that's the thing. I think sometime we say the first part, but we don't say the second part. And I know that we can't say everything every time, but sometimes I think we fix it in our minds that it's finished. It's done. That's it. There's nothing more. But now listen. Hebrews 723, the former priest were many in number. Because they were prevented by death from continuing in office. So when one high priest was appointed, he served his lifetime, came to the end of that, he died, another high priest is appointed. And that happens because they are limited, men are limited by their physical lifespan. That's it. So the former high priests were many in number because they were prevented by death from continuing in office. But he, Christ, holds his priesthood permanently. because he continues forever. He didn't stop being a high priest on Calvary at that hour when he said it is finished, but he continues to be the high priest and he holds his priesthood permanently because he continues forever. Now listen to the application of that, the writer then goes on to say consequently. because he lives forever, because he holds the office forever. Consequently, he's able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them. You get that? You follow that? He always lives to do what? To make intercession For them, for us, for sinners, for those that draw near to God. Yes, it is finished. There is no more sacrifice. And yes, he continues his priesthood forever. Because he ever lives to make intercession for us. Question 28 of the Baptist Catechism asks, How doth Christ execute the office of a priest? How does Christ do that? Well, I've just said it, but let me give you the answer from the catechism. So how does Christ execute the office of priest? The answer is Christ executes the office of a priest in his once offering up himself a sacrifice to satisfy divine justice and reconcile us to God, that's been done, and in making continual intercession for us. And that's the part that we're focusing on today, really, is the continual intercession of Christ for us. Yes, Christ fulfilled the law. Yes, Christ made but one sacrifice. Yes, Christ said it is finished. However, he ever lives to make intercession. That's why, brothers, when you pray, We encourage you to end your prayers with some phrase like, in Christ's name, for Christ's sake. In the lovely and powerful name of Jesus Christ, we pray. Why? Because I tell you, without the intercession of Jesus Christ, your words of prayer are nothing but straw. But straw, through the intercession of Jesus Christ, is powerful. And we should ever fix that in our minds. We should never think of coming to the throne of God. Say through Jesus Christ the Lord. So for Christ's sake, in the blessed name of Christ, hear my prayer, Father. Amen. Amen. That's why we stress that point. That's one reason. I love the hymn. We saying, did you pay attention to the words? Look again at him to ninety one. Sometimes it's good just to read the words, it's wonderful to sing them, but sometimes it's good just to read them, think about. Did you did they did they resonate in your mind and heart? In the words of Hebrew, did you consider Jesus Christ our apostle and great high priest as you sang these Arise, my soul, arise. Shake off thy guilty fears. The bleeding sacrifice in my behalf appears. Before the throne my surety stands. Before the throne my surety stands. My name is written on his hands." Listen to this verse. Five bleeding wounds he bears. received on Calvary. They pour effectual prayers. They strongly plead for me. Forgive him. Oh, forgive him, they cry. Forgive him. Oh, forgive him, they cry. Nor let that ransomed sinner die. You hear that? That is Christ our High Priest before the Father. On that first night after the resurrection, that Sunday night, he came and he appeared to his disciples, and they beheld him, and they saw the wounds in his hands and his side, and they told Thomas, and Thomas said, I will not believe unless I put my finger in the print of the nail in his hand and put my fist in his side. And the next Lord's night, Lord's day, and that evening when they met together, Christ was there again in his presence, and he said to Thomas, don't be unbelieving, Thomas. Stick your finger out and put it in the nail print of my hand and put your hand in my side. Five bleeding wounds on my behalf appeal. Therefore, holy brothers, you who share in a heavenly calling, consider Jesus the apostle and high priest of our confession. So let's do that. Let's do that. Let's consider Jesus Christ, our high priest. Let's start with the sovereignty. Sovereignty of God is essential, I think, in the Bible and one's worldview, certainly essential in what is referred to as Reformed theology. It's a little book that's recently, or I think it's fairly recently been published. It's by Earl Blackburn. The name of the book is The Absolute and Unshared Sovereignty of God. And in the preface of that book, Earl tells a little story that he was called up one day by an editor who was asking him to write basically a book on the sovereignty of God. Earl politely listened to him according to the preface, and then he responded to the gentleman, well, you need to know that I do not believe in the sovereignty of God. And he said, it just went quiet. And then there was stammering and muttering and confusion. And then finally, the man asked Earl, said, are you serious? The witcher replied, while I do not believe in the sovereignty of God, I firmly believe in the absolute and unshared sovereignty of God. It is complete and it's not shared with angels or creatures. It's not shared with anybody. It's God's alone. And I appreciated his point in making that, even though I don't think I would have said to someone, I don't believe in the sovereignty of God, but that's Earl, that's his way. But a cornerstone of theology, of the Bible, is the absolute and unshared sovereignty of God. What do you mean by that? I've always liked the definition A.W. Pink gives, and he wrote this, Pink wrote, Divine sovereignty means that God is God in fact. That pretty well says it. What does it mean? It means that God is God and he goes on to say God is God in fact as well as in name that he is on the throne of the universe directing all things, working all things after the counsel of his own will. Now, the sovereignty of Christ is clearly declared to us in the scriptures. We see it in the ascension of Christ. In Mark chapter 16, and probably next year, probably, the series of services on the Fifth Sunday Union service are going to deal with the resurrection, the ascension, the session, and the return of Christ. But we see it in the ascension of Christ. In Mark chapter 16, we read, He was received, Christ was received up to heaven and then what? And sat on the right hand of God. He takes his rightful place on the throne of God because he is God. We see it expressed in the In Revelation 19, 6, that was the ascension. This would be the session in Revelation 19, 6, at the marriage supper of the Lamb. And I heard, as it were, the voice of a great multitude and the voice of many waters and the voice of mighty thundering, saying, Alleluia for the Lord God omnipotent reigneth. Who are they? Who are they worshiping? Christ, it's the marriage supper of the Lamb. The marriage supper has come. Lord God Almighty reigneth, that's Christ. We see Christ's sovereignty referred to, and it does refer to His authority and His power. We find it when He cast out devils in Luke chapter 11. And I've mentioned this to you before. I think of years ago when the tornado came through and it crushed Scriven Cabinet. It just landed on it and just flattened it. And I remember going up there to it later. My brother operated the business at that time. Going up there to the business and seeing the devastation, but one corner of the building was just gone. And there was an I-beam that was twisted like a pretzel, and it had pulled up the concrete that had been anchored in it. It just pulled it up. And they said, that was a Category 1, maybe, maybe, tornado. And I thought, my word. If it had been a 5, there wouldn't even be a foundation here. I mean, a 1 took the building out, twisted steel like a pretzel, and lifts concrete up. I think of that when I think of this passage in Luke 11 20. Jesus said, but if it is by the finger of God. That I cast out demons. Then the kingdom of God has come upon you. Isn't that a lovely picture? I said it just. This is not you think this is great power. This is not God's arm revealed in strength. This is but the finger of God. And by the finger of God I do this. And then, of course, there are the words of Jesus in Matthew 28, 18 that we kind of blow over a lot of times, I think, in what's called the Great Commission. And those words, all authority in heaven and on earth has been given to me. Who's king? Who's in charge? Who's chief? Who's sovereign? You? The devil? Politics? Circumstances? Who? Who's king of kings and lord of lords? Jesus Christ. He's sovereign. This sovereignty is expressed, I think, really in the opening passages, and it's also expressed in that phrase, the throne of grace, but in the opening passage, we're told that he has passed through the heavens. Through the heavens. Now, turn in your Bibles to Hebrews chapter nine for just a moment. There's a lot of verses here, In Hebrews 9, let's start in verse 6 just for the sake of time, but in the first part of that, it's talking about the building of the tabernacle, how there was a place called the holy place, and then behind that was the most holy place. And this is where the high priest goes in to do his work of intercession in the most holy place. And that was the earthly priest. And then in verse six we read, these preparations having thus been made, the priests go regularly into the first section performing their ritual duties. They go into the holy place on a regular basis. But, into the second, the holy of holies, only the high priest goes. he but once a year, and not without taking blood which he offers for himself and for the unintentional sins of the people. By this the Spirit indicates that the way into the holy place is not yet opened as long as the first section is still standing, which is symbolic for the present age. But then verse 11, but when Christ as a high priest of good things that have come, then through the greater and more perfect tent not made with hands. You remember that song, old people like me? We used to sing that hymn a long time ago. Go to a building not made with hands. That. Then through the greater and more perfect tent, not made with hands, that is not this creation. He entered once for all into the holy place, not by the means of blood of goats and calves, but by the means of his own blood, thus secure and eternal redemption. Christ has gone through the heavens. He's gone to the holy of holies, not that holy of holies that's created with hands, that one that God has made without hands. And even as the high priest would disappear from the sight of the people, when he went into the Holy of Holies, they could hear him, but they couldn't see him. Even so, our great high priest has passed from our sight, through the heavens, to the throne of God, to the very Holy of Holies. When I think about the throne of God, the passage that we have here, which again in Hebrews 4 is surely an expression of a sovereign, my mind runs to Isaiah 6. And you know that stirring and awesome vision that's recorded in Isaiah 6 of the enthroned Christ. that Isaiah has this vision and he falls down before it and he can't even speak. And but there we see the enthroned Christ sitting upon a throne high and lifted up. Let me ask you this, I will move on from this point. But why would you trust? Or why would you ask someone for help? Who's not greater than the trouble you fear? the help that you need or the situation you face. Why would I even think about asking less than a sovereign for help and aid? In the time of a storm, we do this right here. If you get a tornado watch, then it goes to a warning. and you're watchful and you're careful, but if you actually saw the tornado coming, what are you gonna do? You gonna run outside to the flimsiest shed you can find and hunker down in that shed and hope it's gonna turn out all right? Or do you want a mighty fortress? The strongest edifice that you can hide in till the storm passes? Well, our Christ, our God is sovereign. It means He's God. And there's nothing or no one or anything greater than Him. And I do not know why people have such a problem with that. Because they think somehow it offends them. And I think, well, I'm sorry that you might be offended, but I would not run to you to seek eternal aid. or to forgive my sins, or to hear my prayers. I may love you, you may be a wonderful person, but you can't answer that. We need a sovereign savior. In regeneration, you need nothing less than one who can actually change the heart and salvation and sanctification as I try to live my life here and I struggle with that besetting sin or sins as it may be and I want to grow up in Christ and sometimes I'm aggravated and I say, why don't I do better? I need a sovereign God in my sanctification. Not just my regeneration but in my sanctification, in being more like Christ I need that. And our great hope, that great transformation for which we wait on, is glorification. And no one or nothing less than a sovereign can speak to dirt and dead men's bones and say, live. I love that vision. Oh man, can these bones live? I don't know, Lord. Old man, can these bones live? I don't know, Lord. You are God." And when God said, live, they lived. That was the vision of Ezekiel, of course, and called the Valley of the Bones. But to hasten on, or to move on at least, if God is sovereign and that's all he is, Christ is sovereign and that is all he is, that's wonderful. But that really doesn't help you or me, does it? If that's all I know, then I've got a dearth. I've got a famine of knowledge and of health. So what if God is sovereign? He is. And he doesn't care. He's not kind. Now what? Worse than that, what if he's totally uncaring? Now envision that. Here is the King of kings, the Lord of lords, the mighty God, among which there is no other like him. high and lifted up. He has all power and all authority, but He doesn't care for you. Now what? We need a sovereign high priest, but we also need a caring and compassionate high priest. Thus we find in verse 15 But we do not have a high priest who is unable to sympathize with our weaknesses. Our sovereign high priest is able to sympathize with our weaknesses. He's not remote. He's not distant. He's not untouched with my infirmities or my trials. but is able to sympathize because he was in all points tempted like I am, yet without sin. The word sympathy here expresses concern, but it also denotes something more than that. It denotes a propensity to relieve, to help. Jesus has not simply said, well, be fed and clothed. but he actually does something about my need. So the concept of sympathy is not, well, he just feels bad for me, but he actually does something in my behalf. Even to the point that he becomes a substitute for me. And he takes my sins on himself and he goes to the cross and he takes the righteous wrath of God that I deserve, he takes it. So yes, he sympathizes, he has feeling if I can say it that way for me, but more than that, he does something in my behalf. He's for me, not just in feeling, but indeed. Jesus knows our sorrows, our pains, our sufferings. I didn't have opportunity to speak to a lot of you this morning, but just in the few addresses I did have and just glancing around as we set up, as I set up here before, as we began our service, I have good reason to think that many of you have got some troubles and trials and pains and problems and besetting sin and other issues that are going on in your life. Well, this passage when we consider our great high priest tells me he is able to feel for me, but more than that, he's given to helping me. Now this truth is expressed in verse 15 by a double negative which is always awkward. For we do not have, rather than saying for we do have, we do not have a high priest who's unable. Rather than saying I have a high priest who's able, the writer here says well we do not have a high priest who's unable. You go that's, that's awkward grammar in a way. I appreciate what John Owen wrote about that. He notes that this form of expression was normal, was non-unusual is the way he put it. and it does strongly and vehemently affirm." In other words, the reason that the writer states it this way is because he wants to make the point and drive it home that we have a high priest who is sympathetic, who feels and beyond feeling, who actually does something in our behalf. So he states it in the negative. Wow. He really wanted me to know that. He just used a lot of verbiage there to say something could be said in a lot shorter sentence. Why? Because you need to know that. I need to know that. And we see scripture repeatedly speaks about the compassion of Christ in Matthew. Time and again, we see the compassion of Christ in John 11 at the death of the funeral of Lazarus. We see the compassion of Christ over and over again. And of course, the greatest place we see the compassion of Christ. 1 John 3, 16, that by this we know that his love, that he laid down his life for us. But sympathy alone is not enough. And a lot of people make an error here, by the way. I know I've referenced this before, but I remember reading years ago, someone came to me told me to read this book, this is the best thing I have ever read, this is wonderful, read this book. I read the book and I wanted to vomit. The name of the book was, what was it, When Bad Things Happen to Good People, by Rabbi Harold Kushner. And I thought, my word, if this is your thinking, brother, that brought me this book and thinks it's so wonderful, how in the world are you not the most pitiful creature in the earth? Because in that book, we have a God who really cares, who really wants to help, but he can't. My goodness. That's not this. This one, I have a God, a Messiah, a high priest who really cares, who wants to help, and did, and can, and does. Because he's sovereign. But there again, what if the Christ that the high priest that I had was all sovereign, he was all sympathetic, but you had no way, no address to him. You couldn't come to him. Now what? Here is the great high priest, almighty, all powerful, all caring, but you can't come to him. You have no right to his throne. That's terrible, isn't it? Well, Christ speaks of his accessibility when we're told in verse 16, let us then with confidence draw near to the throne of grace. Man is separated from God by our sins, by our actions. And that separation is so pronounced that in the Garden of Eden, God not only put Adam and Eve out of the garden, but he put a flaming sword to guard the entrance so they could never come back in. Not in that state. God is so separated that when he descended on Mount Sinai to give the law to the people that he was going to make into a nation, He told them, don't you dare draw near this mountain. Don't let an animal, don't let a beast get near it, or they'll be killed. You can't draw near it. You must cleanse yourself, wash yourself, but you cannot come near this mountain. Stay away. Stay away. And the point's made again in the tabernacle in temple worship. Why people want that, I do not know. that is made again in tabernacle and temple worship, where you have the court of the Gentiles, you have the inner court, then you have the holy, then you have the holy of holies. And where was the seat of God? Where was the Ark of the Covenant kept? Where was the mercy seat? In the holy of holies. And who could go there? Not you, not me. Stay away, stay away. In fear of death, you cannot enter that area through the very seat and presence of God. Stay away. but not Christ. Christ is a high priest, goes through the heavens into the very holy of holies, my sovereign, compassionate God, and then he says to me, to draw near with confidence. Come, come, come here with confidence. Come to me all you that labor and are heavy laden. I will give you rest. If anyone thirsts, let him ask of me. I'll give him to drink. Never thirst again. We're summoned to come with confidence. Not with arrogance, but with confidence, not in ourselves or, oh, I've got faith in my faith that I really believed and I've done good, or not in some formula or religious action that, well, if you come here and kneel down and pray, then God will hear you. But it's confidence in Christ. It's confidence in the death, the burial, the resurrection, the ascension, the session, the promises, the sovereignty, the goodness of Christ. Based on that. Drawn near. Drawn near, knowing that you will not be driven away if you come in faith. All that the Father gives me will come to me and whoever comes to me I will never cast out. In a passage I love from Isaiah 42, a bruised reed he will not break. faintly burning wick, he will not quench. He will faithfully bring forth justice. I tell you, many times in my life, and I think I am permanently, but I'm bruised reed and a flickering candle. Like the man that said, Lord, I believe, help my unbelief. But you don't have to have a mighty faith to come to the presence of God. Faith is a grain of mustard seed. And that's for you and me, by the way, folks. You may be sitting going, this is nice, but I don't know. I do know. I do know that with confidence I can draw near because I have a sovereign, merciful, compassionate, accessible high priest who says, come to me. Now you children here. who are old enough to understand what I'm saying to you right now and understand English. You understand what I've been talking about this morning. It's as clear as day. Maybe we adults don't get it, but I bet you children get it. What do you do, child, when you're children, what do you do if you're scared or you're hurt or you're lonely or you're confused? What do you do? Who do you call out to? Mom and dad, right? Why do you call out to mom and dad? Well, you know, mom and dad can handle it. They're big. They're bigger than I am. They can handle this. You know that they care for you. They love you. And you know that you can call them anytime. Anytime you can come into their presence. I know you children get it. When we get old and we get thick-skinned or whatever, then we don't get it so well anymore, do we? Be a child. Cry, Father, Abba, Father. God, my Father, who loves me. So let us consider Jesus our great high priest. Are you under the burden or condemnation of sin? Sin is an awful Taskmaster. When you sin, when we sin, we feel dirty. We feel cheap. We feel disappointed with ourselves. We feel like, I really would like to pray, but God's not going to pay attention to me. I really know I ought to be in church, but I'm just ashamed to be there because Well, I would say to you, consider Jesus Christ your high priest. And to come with confidence to the throne of grace to receive mercy and help in time of need. And to you believers who are troubled and fearful, outwardly we're grown up, but inwardly, We are but children. Well, consider Jesus Christ, your great high priest, and remember these words from 1 Peter. I close with this. 1 Peter 5, verses 6 and 7. Humble yourselves, therefore. Under the mighty hand of God. So that at the proper time he may exalt you casting all your anxieties on him. Why? Because he cares. He's sovereign, he's compassionate, and he's accessible. Please join with me in prayer as we thank God for our great Holy Father, we thank you for the great gift of your Son, our Savior, the Lord Jesus Christ. We thank you that you've not left us as orphans, but through the real struggles and storms of life, you encourage us by your Word, you encourage us by your presence, you encourage us by Giving us the means of grace, you encourage us, Lord, through the fellowship of. Fellow believers. You encourage us, Lord, by your might, by your power, by your goodness. By your invitations. So thank you. And as we continue on, we pray that we will consider well Jesus Christ, our great high priest. And it's in his great and blessed name that we do pray. Amen.