Seeing then that we have a great high priest, that is passed
​into the heavens, Jesus the Son of God, let us hold fast our profession. 
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 4:14-15
The Great High Priest

​"Having then a great High-priest, Who hath passed through the heavens, Jesus the Son of God, let us hold fast our confession. 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. Let us therefore draw near with boldness unto the throne of grace, that we may receive mercy, and may find grace to help us in time of need. For every high-priest, being taken from among men, is appointed for men in things pertaining to God, that he may offer both gifts and sacrifices for sins: who can bear gently with the ignorant and erring, for that he himself also is compassed with infirmity; and by reason thereof is bound, as for the people, so also for himself, to offer for sins. And no man taketh the honour unto himself, but when he is called of God, even as was Aaron. So Christ also glorified not Himself to be made a High-priest, but He that spake unto Him,

Thou art My Son, This day have I begotten Thee:
as He saith also in another place,
Thou art a Priest for ever After the order of Melchizedek.

Who in the days of His flesh, having offered up prayers and supplications with strong crying and tears unto Him that was able to save Him from death, and having been heard for His godly fear, though He was a Son, yet learned obedience by the things which He suffered; and having been made perfect, He became unto all them that obey Him the Author of eternal salvation; named of God a High-priest after the order of Melchizedek."-- Heb_4:14-16; Heb_5:1-10 (R.V.)

The results already gained are such as these: that the Son, through Whom God has spoken unto us, is a greater Person than the angels; that Jesus, Whom the Apostle and the Hebrew Christians acknowledge to be Son of God, is the representative Man, endowed, as such, with kingly authority; that the Son of God became man in order that He might be constituted High-priest to make reconciliation for sin; and, finally, that all the purposes of God revealed in the Old Testament, though they have hitherto been accomplished but partially, will not fall to the ground, and will remain in higher forms under the Gospel.

The writer gathers these threads to a head in Heb_4:14. The high-priest still remains. If we have the high-priest, we have all that is of lasting worth in the old covenant. For the idea of the covenant is reconciliation with God, and this is embodied and symbolised in the high-priest, inasmuch as he alone entered within the veil on the day of atonement. Having the high-priest in a greater Person, we have all the blessings of the covenant restored to us in a better form. The Epistle to the Hebrews is intended to encourage and comfort men who have lost their all. Judaism was in its death-throes. National independence had already ceased. When the Apostle was writing, the eagles were gathering around the carcase. But when all is lost, all is regained if we "have" the High-priest.

The secret of His abiding for ever is His own greatness. He is a great High-priest; for He has entered into the immediate presence of God, not through the Temple veil, but through the very heavens. In Heb_8:1 the Apostle declares this to be the head and front of all he has said: "We have such an High-priest" as He must be "Who is set on the right hand of the throne of the Majesty in the heavens." He is a great High-priest because He is a Priest on a throne. As the representative Man, Jesus is crowned. His glory is kingly. But the glory bestowed on the Man as King has brought Him into the audience-chamber of God as High-priest. The kingship of Jesus, to Whom all creation is subjected, and Who sits above all creation, has made His priestly service effectual. His exaltation is much more than a reward for His redemptive sufferings. He entered the heaven of God as the sanctuary of which He is Minister. For if He were on earth, He would not be a Priest at all, seeing that He is not of the order of Aaron, to which the earthly priesthood belongs according to the Law.

But Christ is not entered into the holy place made with hands, but into the very heaven, now to be manifested before the face of God for us.

The Apostle has said that Christ is Son over the house of God. He is also High-priest over the house of God, having authority over it in virtue of His priesthood for it, and administering His priestly functions effectually through His kingship.

The entire structure of the Apostle’s inferences rests on the twofold argument of the first two chapters. Jesus Christ is a great High-priest; that is, King and High-priest in one, because He unites in His own person Son of God and Son of man.   (Expositor's Bible)

The Word of God judges the Christian below. We are familiar with the Word of God. Like Israel, we possess the treasure in our country, in our families. Do we know that in possessing, reading, and knowing the Scriptures we are under a mighty, solemn and decisive influence, and that this Word judges us now, and will judge us at the last day? The Word is:
(1) living. It is the seed which appears insignificant, but which, if received in good ground, shows its vitality. Hence it is that by this Word souls are born again into eternal life.
(2) The living Word is powerful and energetic. It springs up and grows while men are unconscious of its operation. It grows and energizes in our thoughts and motives; it brings forth fruit in our words and actions; it impels to exertion, it sustains in trial.
​(3) The Word cannot be living and energetic without being also a sword, dividing and separating, with piercing and often painful sharpness, that which in our natural state lies together mixed and confused. Without a solemn awe and trembling at the Word of God, there is no true rest in Christ.

The Word judges us on earth, and we are humbled; the Lord Jesus represents us in heaven. He intercedes for us, He sympathizes with us. We look from earth and self to the sanctuary above, and find there nothing but love, grace, sympathy, and fulness of blessings. He is our great High Priest. In the sanctuary of blessedness and glory Jesus, who was tempted in all things as we are, apart from sin, is touched with the feeling of our infirmities. He remembers His earthly experience; He knows our frailty, the painfulness of the conflict, the weakness of the flesh. We are upheld according to His lovingkindness, according to the multitude of His tender mercies. Justified by His blood, we are now much more abundantly saved by His life. Our great High Priest in the highest glory is our righteousness and strength; He loves, He watches, He prays, He holds us fast, and we shall never perish.
(A. Saphir, Expository Lectures on the Hebrews, vol. i., p. 232)

For we have not an high priest which cannot be touched - Our High Priest is not cold and unfeeling. That is, we have one who is abundantly qualified to sympathize with us in our afflictions, and to whom, therefore, we may look for aid and support in trials. Had we a high priest who was cold and heartless; who simply performed the external duties of his office without entering into the sympathies of those who came to seek for pardon; who had never experienced any trials, and who felt himself above those who sought his aid, we should necessarily feel disheartened in attempting to overcome our sins, and to live to God. His coldness would repel us; his stateliness would awe us; his distance and reserve would keep us away, and perhaps render us indifferent to all desire to be saved. But tenderness and sympathy attract those who are feeble, and kindness does more than anything else to encourage those who have to encounter difficulties and dangers. Such tenderness and sympathy has our Great High Priest.

But was in all points tempted like as we are - “Tried” as we are; see the notes at Heb_2:18. He was subjected to all the kinds of trial to which we can be, and he is, therefore, able to sympathize with us and to aid us. He was tempted - in the literal sense; he was persecuted; he was poor; he was despised; he suffered physical pain; he endured the sorrows of a lingering and most cruel death.

Yet without sin - 1Pe_2:22. “Who did no sin;” Isa_53:9, “He had done no violence, neither was there any deceit in his mouth;” Heb_7:26, “Who is holy, harmless, undefiled, separate from sinners.” The importance of this fact - that the Great High Priest of the Christian profession was “without sin,” the apostle illustrates at length in Heb. 7–9. He here merely alludes to it, and says that one who was “without sin” was able to assist those who were sinners, and who put their trust in him.  (Albert Barnes)

 And Jesus, which is called Justus, who are of the circumcision. These only are my fellowworkers unto the kingdom of God, which have been a
​ comfort unto me. Col 4:11

Here we see Paul's recognition of the comforting, and sympathetic spirit of the fellow workers who assisted him in his mission and were faithful in their ministry. The Jesus spoken of here, is also called Justus. He seems to have been of no importance in the Church, for his name is the only one in this context which does not re-appear in Philemon, and we never hear of him again. However, he is made immortal because he sent a word of comfort to Colossae. 
​
In chapter 25 of Matthew we can see the relation to how Jesus the Christ recognizes even the most simple of acts of kindness, and sympathy, in His invitation into the Kingdom for the "least of these" of my brethren.
​
Mat 25:34  Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: 
Mat 25:35  For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: 
Mat 25:36  Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. 

We can gain a great deal just from this verse from Paul, let's break down some wisdom to be learned here:

Others Can Be Our Paregoric

The word comfort in our text is a very interesting word. This is the only place where it occurs in the books of the New Testament. It is quite another word the Lord uses when He speaks of the Holy Ghost, the Comforter. When He says, "I will not leave you comfortless," that, too, is an entirely different word. The term which is used here, and here alone in the whole range of the New Testament, is our English word paregoric. Now paregoric, in Greek just as in English, is one of accepted terms of medicine. Paregoric is a doctor's word. And one likes to think that the Apostle Paul in his employment of such a word as this betrays, it may be quite unconsciously, the influence of the beloved physician Luke. I suppose that every real friendship has an influence upon the words we use. When we admire anybody very much, we often find their words upon our lips. And Paul, who like so many other people had an intense admiration for his doctor, would naturally use the words of Luke.

Paregoric Mitigates Pain

And certainly he could not have used a more appropriate or delightful word. Are you aware what paregoric means? I consulted my English dictionary to see how paregoric was defined, and I found that paregoric was a medicine that mitigates or alleviates pain. And what could be more delightful than the thought that there are men and women who are just like that—they mitigate or alleviate our pain. Pain is one of the conditions of our being. Pain is something nobody escapes. All life is rich in pain, as the throat of the bird in the spring is rich in song—the pain of striving, the pain of being baffled, the pain of loneliness and incompleteness, the pain of being misunderstood. There are people who augment that pain, sometimes without meaning it. How often is the pain of life increased by those unfortunate people who mean well. But who has not numbered in his list of friends somebody whose Christlike ministry has been to alleviate the pain of life? Such were the apostle's paregoric. Such are the paregoric of us all; often humble people, not in the least distinguished and not at all conspicuous for intellect; yet somehow, in the wear and tear of life and amid its crosses and its sorrows, mitigating and alleviating pain.

Paregoric in Our Family and Friendly Circles

Often those who alleviate life's pain, who are paregoric in the apostle's sense, are the members of our family circle, the dear ones who dwell with us at home. There was a time in Principal Rainy's life when he was the most hated man in Scotland. Scarcely a week passed in which the newspapers had not some venomous attack upon him. And all the time, neither in face nor temper did Rainy show one trace of irritation, but carried himself with a beautiful serenity. One day Dr. Whyte met him and said, "Rainy, I cannot understand you. How do you manage to keep serene like this, exposed to all these venomous attacks?" And Rainy answered without an instant's pause: "Whyte, I'm very happy at home." The wounds were deep, but there were hands at home that were always pouring balm into the wounds; gentle, kindly ministries at home that mitigated and alleviated pain. And how many there are in every rank of life who find their courage to endure in secret sweet comforting like that. In the perfect trust of little children, in their innocence and blessed ignorance, in the love of someone who is dear, who understands yet is always bright and hopeful, how many men have plucked up heart again, found the bitter pain of life alleviated, been strengthened for their battle with the world.

Again, think of the comfort that we get from any friend who really understands us. Such appreciative and understanding souls—are these not the apostle's paregoric? Our Lord knew that. Never was man misunderstood as He. Misunderstood when He spoke or would not speak—misunderstood in every deed He wrought—misunderstood upon the cross. Think of the exquisite pain of it for that sensitive and sinless heart—fresh from the understanding of high heaven, that constant misunderstanding of mankind. And then there came an hour when Simon Peter inspired by the Holy Ghost cried, "Thou art the Christ, the Son of the living God." It thrilled our blessed Master to the depths. Life was different. He was understood. How instantly did it alleviate and mitigate the bitter pain He had to bear. And whenever in this difficult life of ours God sends us somebody who understands, is it not always paregoric to the soul? To have somebody whom we can trust—who, we are sure, will never misinterpret—who never judges us except in love—who appreciates and understands—what earthly comfort in all the range of comfort can for one moment be compared with that?

Comforting Others Without Realizing It

There is one thing more I want to say and that, too, was in the apostle's mind. Remember you can be a comfort to another though you never know anything about it. Just as the finest influence we exercise is often that of which we are unconscious, so the greatest comfort that we bring is often the comfort we know nothing of—not our preaching nor our words of cheer, but the way in which we bear ourselves in life when the burden is heavy and the sky is black. "No man liveth to himself." Let men or women behave gallantly and behave so because they trust in God when life is difficult, when things go wrong, when health is falling, when the grave is opened; and though they may never hear a whisper of it, there are others who are thanking God for them. Every sorrow borne in simple faith is helping other men to bear their sorrows. Every burden victoriously carried is helping men and women to be braver. Every cross, anxiety, foreboding, shining with the serenity of trust, comes like light to those who sit in darkness. People say sometimes, "I would give anything to comfort so and so." Dear friend, if you walk in light and love, you are a comfort when you never know it. And other people, writing their epistle (though it will never be equal to Colossians), will put your name in to your intense surprise and say," You were a comfort unto me." (Devotional Sermons)

The Final Judgment
And the King shall answer and say unto them, Verily I say
unto you, Inasmuch as ye have done it unto one of the least of these
my brethren, ye have done it unto me. Mat 25:40

Some four days before these words were spoken, one of our Lord’s adherents had attempted to set up a rivalry betwixt the claims of his Master and those of the poor, when a warm-hearted woman, moved with gratitude, broke over the feet of Jesus costly spikenard. Judas thought that better use could have been found for the money had it been given in charity. It was then, and it is still, a very false sentiment which would attempt to make competing claims out of what is due to God’s worship on the one hand and to the service of suffering humanity on the other. Such an unseemly competition as this has no real existence. Edward Irving had it engraved on the silver plate of his congregation that when the offerings of the people no longer sufficed for the wants of God’s poor ones, the sacred vessels were to be melted down to supply the deficiency. And he was right; it is the mind of the Master. Christ has expressly transferred to the honest and suffering poor His own claims on the devotion of His people.

Why does Christ thus find His true representatives in men who suffer? It is not a question very easy to answer. If He meant these words to be strictly confined to the pious, then that would be enough—we should not need to inquire further; but I am not at all satisfied that we are entitled to limit His words so narrowly. Am I to ask, “Is this poor creature a Christian?” before I relieve him for Christ’s sake? Or does Jesus not care to reward your kindness if you show it to the unbeliever? We must try to understand on what ground it is that the great Lord of men, the Savior and Friend of all men, identifies Himself with every human being, and with those human beings most of all who are afflicted.

​He chose to be Himself a sufferer, poor, and “acquainted with grief”; and, I suppose, the recollection of His own straitened lot will teach Him to care most for those who are in like case.

Our Savior’s design in coming here at all was to be a healer, a rescuer, a comforter for mankind.—He is the ideal Man, the representative Sufferer for all mankind. “Do it to any of them, you do it unto Me.”
(excerpt from J. O. Dykes, D.D.)

These blessed of the Father, brethren of the Son, and heirs of the kingdom, stand amazed that the Son of Man should so overwhelm their trifling services with a glorious reward. Nay, they can hardly recollect any service at all. The ministries were so trifling, and were bestowed on objects so inconsiderable, often with such mixture of bad motives, and such deficiency of good, that it amazes them to find every transient item legible in the book of the Judge, now seated upon the throne of His glory. Mark how He receives them, how He gathers up the bruised, withered, scattered flowers which seemed dying in our hands, and makes of them a garland; binds them on His brow as a diadem; points to them before His angels as an honor. (J. W. Alexander.)

Note: During the years I worked taking care of the elderly, and disabled, many times, I could see the weariness, and loneliness in both the fellow worker's, and the seniors we took care of. Many days and nights would go by for these people, with no visitors, and no contact with family members. They were often left alone, and forgotten by the world outside the walls of their residences.
On these nights, bringing music, some conversation, a gentle act of kindness, cooking something special in the night that they could enjoy at breakfast, like a coffee cake, or muffins, that they could enjoy warm with their coffee, was just a few things I'd do, to try to make their lives brighter, and let them know they mattered, and someone cared. I knew I was doing these things for myself, also, because I often felt helpless, knowing there was nothing else I could do for them, except pray. Those who were very ill, and facing death, were among those that I carried home with me in my heart and mind, many times.
My husband and I also had aging parents then, and we would make sure we called and visited as often as possible, to check on them, and see if there was a change in their health, if they needed anything and spend time with them. Lynn's parents were closer and we could stop in often, and check on them-they looked forward to the visits, and sometimes we'd bring a meal with us, and share it with them. It helped lift their spirits, and would encourage them to share things on their minds, and often stories and memories would be brought out, bringing joy into their lives.
I'd call my mother several times a week, and visit as often as I could, sometimes bringing her home with me, and we'd talk and share events as I drove the 3 hour trip back to my house. Those times meant a lot to her, and now, as I remember them, I know how precious they were to me, even though my days were stretched to the limit to do this. Now, I see the value of the time spent, and how it bonded us as a family, and made memories that can't be replaced. God uses every circumstance in our lives, to bring His love, compassion, and goodness into our lives, if we yield to His will, and allow Him to use us, even in those things we may think are unimportant at the time. 
These verses were some I read, and the Lord used to encourage me during those years, and helped me to carry on, knowing that though these simple things done seemed unimportant to the world-God saw it, and knew. That's all that mattered.
You may be reading this, and dealing with situations in your life, the same way. Whatever your facing, whatever simple thing your doing to help and improve someone else's life-it's not in vain. God sees it, and He's keeping the records. One day, you'll see the rewards of every simple act of love and kindness, and every deed done. God sees even a cup of cold water given.
​Lorna Couillard

And when the cloud tarried long upon the tabernacle many days, then
the children of Israel kept the charge of the LORD,
and journeyed not. Num 9:19

We propose to use these verses as illustrating the Pilgrimage of the People of God. So regarding them they present three main homiletical points for consideration:

I. The infallible Guide in the Pilgrimage of the Good.
In journeying through the desert the Israelites needed constant direction. There were no well-defined roads along which they could travel; there were no beaten tracks of travelers for their guidance; it was customary for “travelers to steer their course as mariners at sea do, by a mathematical chart. But the Israelites went by a better direction.” The Lord Himself led them by means of “the fiery, cloudy pillar.” “In the daytime he led them with a cloud, and all the night with a light of fire.” The movement of the cloud was to them “the commandment of the Lord;” its ascent from the tabernacle was the signal of departure; its descent upon the tabernacle was the signal for halting. Thus Infinite Wisdom was their Guide. In the pilgrimage of our life we also need guidance. There are perils to be avoided, misleading and evil ways to be shunned; and we have not the experience, the skill, or the wisdom to shun these ways and avoid these perils. “The way of man is not in himself; it is not in man that walketh to direct his steps.” God is still the Guide of all who acknowledge Him.
Compare Psa_32:8; Psa_73:24; Pro_3:6.

In what way is this guidance now exercised?
1. By the indications of Providence. Circumstances sometimes become to us a guiding pillar, sometimes summoning us to arise and depart, or to pitch our tent and rest awhile. The good man in the combinations of circumstances frequently reads the directions of God.
​2. By the teachings of the Bible, and especially by the example of Jesus Christ as it is there set forth. “Thy Word is a lamp unto my feet, and a light unto my path.” “When thou goest it shall lead thee.… For the commandment is a lamp; and the law is light; and reproofs of instruction are the way of life”. “I have given you an example, that ye should do as I have done to you”. “Christ also suffered for us, leaving us an example, that ye should follow His steps.” “I am the Light of the world: he that followeth Me shall not walk in darkness, but shall have the light of life.”
3. By the influences of the Holy Spirit. He enters into our being, and mysteriously and mightily influences our intellect and heart and will, and works within us deep convictions which lead to corresponding actions. Thus the Divine guidance, though no longer outward and visible, but inward and spiritual, is as real as when He led His people through the wilderness.

II. The perfect Protector in the Pilgrimage of the Good.
The pillar of cloud and of fire was not only a guide, but a protection also to the Israelites. In the passage of the Red Sea it was an impenetrable barrier between them and their Egyptian pursuers. During the scorching heat of the daytime in the desert, like a veil it sheltered them from the fierce rays of the sun. And during the night its brightness shielded them from the attacks of wild beasts. It is a beautiful symbol of the Divine protection of the people of God in their pilgrimage.
1. This protection was constant. Night and day, during all their life in the desert, it was never withdrawn. (Comp. Psa_91:1-13; Psalms 121; Joh_10:27-28; 1Pe_1:5.)
2. This protection was adapted to the varying circumstances of the people. By day it assumed the aspect of a cloud, and by night that of fire. God is perfectly acquainted with us and with our circumstances, and with infinite skill He adapts His defence to our danger. He renders His faithful servants, and their very garments, utterly insensible to the heat of the furnace, even when it is heated “seven times more than it is wont to be heated”. He shuts the mouths of the hungry lions; and to His servant, tried and true, makes their den a place not only of perfect safety, but of angelic fellowship also.
3. This protection was inviolable. When this cloud was their shield, not even the mightiest and most malignant force could penetrate it to their hurt. (Comp. Psa_27:1-3; Psa_118:6; Rom_8:31; 1Pe_3:13.

III. The true Spirit in the Pilgrimage of the Good.
The spirit of the Israelites in their wanderings in the desert had two characteristics which are worthy of imitation:
1. Dependence upon God. They were uncertain as to the duration of their sojourn in any place; when the cloud came down upon the tabernacle, they did not know whether it would continue there for a few hours, “or two days, or a month, or a year”. And with respect to the time of their departure, they did not know “whether by day or by night the cloud” would be taken up. They were entirely dependent upon the will of God in these matters; and, believing that the Divine Presence was in the cloud, they trusted God, and waited and watched for its movements as for His orders. We, too, are dependent upon God in our pilgrimage. Let us endeavor to realize our dependence; let us trust in Him; let us watch the movements of His providence.
2. Obedience to God. “The children of Israel kept the charge of the Lord”, as indicated by the rising and resting of the cloud. Disobedient and rebellious in many things, yet in this they obeyed the commandment of the Lord. In this let us imitate them; let us make God’s “statutes our songs in the house of our pilgrimage”; let our prayer be, “Teach me, O Lord, the way of Thy statutes, and I shall keep it unto the end”. When God commands let us promptly and cheerfully obey; so shall our pilgrimage end in the rest and refreshment, the sanctity and society, the gladness and glory of Home.
Conclusion.
Life here is a pilgrimage in the case of every one. Be it ours to realize the fact; to seek the infallible guidance and inviolable protection of the Shepherd of Israel in our pilgrimage; and to maintain and manifest the true spirit of pilgrims; so shall our pilgrimage be secure, and our rest glorious.
(Preacher's Homelitical)

​This was the supreme test of obedience. It was comparatively easy to strike tents, when the fleecy folds of the cloud were slowly gathering from off the Tabernacle, and it floated majestically before the host. Change is always delightful; and there was excitement and interest in the route, the scenery, and the locality of the next halting-place. But, ah, the tarrying.
Then, however uninviting and sultry the location, however trying to flesh and blood, however irksome to the impatient disposition, however perilously exposed to danger-- there was no option but to remain encamped.
The Psalmist says, "I waited patiently for the Lord; and he inclined unto me, and heard my cry." And what He did for the Old Testament saints He will do for believers throughout all ages.
Still God often keeps us waiting. Face to face with threatening foes, in the midst of alarms, encircled by perils, beneath the impending rock. May we not go? Is it not time to strike our tents? Have we not suffered to the point of utter collapse? May we not exchange the glare and heat for green pastures and still waters?
There is no answer. The cloud tarries, and we must remain, though sure of manna, rock-water, shelter, and defense. God never keeps us at post without assuring us of His presence, and sending us daily supplies.
Wait, young man, do not be in a hurry to make a change! Minister, remain at your post! Until the cloud clearly moves, you must tarry. Wait, then, thy Lord’s good pleasure! He will be in plenty of time!
(Daily Devotional Commentary)

An hour of waiting!
Yet there seems such need
To reach that spot sublime!
I long to reach them-- but I long far more
To trust HIS time!

"Sit still, my daughter"--
Yet the heathen die,
They perish while I stay!
I long to reach them-- but I long far more
To trust HIS way!

’tis good to get,
’tis good indeed to give!
Yet is it better still--
O’’er breadth, thro’’ length, down length, up height,
To trust HIS will!
F. M. N.