John Calvin Commentary Hebrews 4:15

"For we have not a high priest that cannot be touched with the feeling of our infirmities; but one that hath been in all points tempted like as [we are, yet] without sin." — Hebrews 4:15 (ASV)

For we have not, etc. There is in the name which he mentions, the Son of God, such majesty as ought to constrain us to fear and obey him. But if we were to contemplate nothing but this in Christ, our consciences would not be pacified; for who among us does not dread the sight of the Son of God, especially when we consider what our condition is, and when our sins come to mind?

The Jews might also have had another hindrance, for they had been accustomed to the Levitical priesthood. They saw in that system one mortal man, chosen from the rest, who entered the sanctuary, so that by his prayer he might reconcile his brethren to God. It is a great thing when the Mediator, who can pacify God towards us, is one of ourselves.

Through this kind of allurement the Jews might have been ensnared, so as to become always attached to the Levitical priesthood, if the Apostle had not anticipated this and shown that the Son of God not only excelled in glory, but that he was also endowed with equal kindness and compassion towards us.

It is, then, on this subject that he speaks when he says that Christ was tried by our infirmities, so that he might condole with us. As for the word sympathy (συμπαθεία), I am not inclined to indulge in refinements; for frivolous, no less than curious, is this question: “Is Christ now subject to our sorrows?”

Indeed, it was not the Apostle’s object to weary us with such subtleties and vain speculations. His purpose was only to teach us that we do not have to go far to seek a Mediator, since Christ of his own accord extends his hand to us. We have no reason to dread Christ's majesty, since he is our brother. Furthermore, there is no cause to fear that he, as one unacquainted with evils, would not be touched by any feelings of humanity so as to bring us help, since he took upon himself our infirmities in order that he might be more inclined to succor us.

The Apostle's entire discourse, then, refers to what is apprehended by faith, for he does not speak of what Christ is in himself, but shows what he is to us. By the likeness, he understands it to mean the likeness of nature, by which he intimates that Christ put on our flesh, and also its feelings or affections. Thus, Christ not only proved himself to be a real man, but had also been taught by his own experience to help those who are miserable.

This was not because the Son of God needed such training, but because we could not otherwise comprehend the care he feels for our salvation. Whenever, then, we labor under the infirmities of our flesh, let us remember that the Son of God experienced the same, so that by his power he might raise us up, so that we may not be overwhelmed by them.

But it may be asked, What does he mean by infirmities? The word is indeed understood in various senses. Some understand by it cold and heat, hunger and other wants of the body, and also contempt, poverty, and other things of this kind, as in many places in the writings of Paul, especially in 2 Corinthians 12:10. But the opinion of those who include, along with external evils, the feelings of the soul—such as fear, sorrow, the dread of death, and similar things—is more correct.

And doubtless the restriction, without sin, would not have been added unless he had been speaking of the inward feelings, which in us are always sinful because of the depravity of our nature. In Christ, however, who possessed the highest rectitude and perfect purity, these feelings were free from everything vicious.

Poverty, indeed, diseases, and those things which are external to us, are not to be counted as sinful. Since, therefore, he speaks of infirmities akin to sin, there is no doubt that he refers to the feelings or affections of the mind, to which our nature is liable because of its infirmity.

For the condition of the angels is in this respect better than ours, as they do not sorrow, nor fear, nor are they harassed by a variety of cares, nor by the dread of death. Christ undertook these infirmities of his own accord, and he willingly contended with them, not only that he might attain a victory over them for us, but also so that we may feel assured that he is present with us whenever we are tried by them.

Thus, he not only truly became a man, but he also assumed all the qualities of human nature. There is, however, a limitation added, without sin; for we must always remember this difference between Christ’s feelings or affections and ours: his feelings were always regulated according to the strict rule of justice, while ours flow from a turbid fountain and always partake of the nature of their source, for they are turbulent and unbridled.