The New Testament's two pictures of divine intercession, that of the risen Christ interceding at the right hand of God (Rom 8:34; Heb 7:25) and that of the Holy Spirit interceding from within believers’ hearts (Rom 8:26–7), offer additional perspective on the difficult issue of how God comes in touch with human suffering. Romans 8:26–7 connects the Spirit's intercession with the experience of human suffering, and through its reference to groaning implies that the Spirit communicates something of the believer's felt experience of weakness to God. Hebrews links Christ's high priestly work, including his intercessory activity, with his experience of struggle, thereby implying that he brings the needs of weak and pressured believers to God with an empathy born of direct experience of suffering. These scriptural pictures open a fruitful path for theological reflection, suggesting that God comes to know human suffering not simply by unmediated divine knowledge, or even by the bare fact of the divine Son's incarnation, but also in a mediated fashion, through complementary actions of Christ and the Spirit best described as acts of intercession.

Applying a model of thought which emphasises the intercessory activities of Christ and the Spirit to the problem of divine passibility has a number of advantages. First, it coheres well with New Testament patterns for describing the roles of Father, Son and Holy Spirit: Christ's intercession is rooted in his incarnation and distinctive redemptive mission, while the Spirit's intercession emerges from his redemptive indwelling. Second, its picture of God knowing human suffering through the mediated process of intercession suggests that God maintains his freedom and holiness even as he gets in touch with human suffering. Third, the intercession model may shed additional light on how the sufferings of the incarnate Son touch or otherwise relate to the Father. Fourth, the Bible's pictures of divine intercession suggest that God is brought in touch with two dimensions of human suffering: the objective reality of human affliction (mediated through Christ's intercession) and the subjective experiences of afflicted people (mediated through the Spirit's intercession). Finally, these scriptural pictures of intercession orient our thoughts about the question of passibility in a pastoral direction.