Exposition of the Epistle to the Hebrews

THERE are three general parts of this chapter. First. A description of the office and duties of a high priest, ver. 1—4. Secondly. The application of this general description to the person and priesthood of Jesus Christ in particular, ver. 5—10. Thirdly. An occasional diversion into a reproof of, and expostulation with the Hebrews, for and about their backwardness in learning the mysteries of the gospel; begun in this, and carried on in the beginning of the next chapter, ver. L1—14.

First. In the first part, the general description of a high priest is given, 1. From his original, ‘ he is taken from among men.’ 2. From the nature of his office,‘ he is ordained for men in things pertaining unto God.’ 3. From the especial end of it, ‘to offer both oifts and ‘sacrifices for sin,’ ver. 1. 4. From the qualification of his person for the discharge of his office, ‘for he must be one that can have compassion on the ignorant, and them that are out of the way; whereunto is subjoined the ground of that qualification, ‘for he also himself is compassed with infirmity, ver. 2. 5. From the continual duty arising from his office and personal qualification for it, in respect of others and himself, ver. 3. “ον by reason hereof, he ought as for the people, so also for himself to offer for sins. 6. From his call to his office, which is, 1. Asserted to be from God, ‘ and no man taketh this honour to himself but he that is called of God.’ 2. Exemplified in the instance of Aaron’s, ‘as was Aaron.’

Secondly. The azodocre, or ‘ application’ of this description to the person of Jesus Christ, which is the second part of the chapter, is not to show an exact conformity thereunto, as though all things should be the same, and even or equal, in the high priest which he had described, and in him whom he would now represent to them. This would have been contrary to the design of the apostle. For the description he hath given us of a high priest, is of him, or such an one as the Hebrews had, under the law. And his purpose was to show them how much more excellent a Priest he was of whom he treated. There must therefore of necessity be sundry differences between them. Wherefore in the application of this description of a legal high priest to the person and office of Christ, three things, (as we shall show afterwards in particular) the apostle aimeth at. 1. To demonstrate that there was nothing essentially requisite to the constituting of any one to be a high priest, or in the discharge of that office, but it was found in, aud agrees to the Lord Jesus Christ. 2. Whatever was of weakness or infirmity in the high priest of old, on account of his infirm and frail condition, that Jesus Christ was free from. 3. That he had in this office several preeminences and advantages, which the old high priest was not partaker of, nor sharer in; which things will in our progress be explained. Hence the application made by the apostle of the preceding description, is not to be expected such as should exactly correspond with it, in all particulars. Wherefore, _ Gane

1. By an ὕστερον πρότερον, he insisteth first in the application, on the last instance of his description; namely, the call of a high priest. And this as to the person of Christ is expressed, 1. Negatively, “he glorified not himself to be made a priest.’ 2. Positively, it was of God, which he proves by a double testimony, one from Ps. 1..-7,.-the other from Ps. cx. 4—6.

2. On the discharge of his office whereunto he was so called of God; which he describes, 1. From the season of it, ‘it was in the days of his flesh.’ 2. The manner of its performance, he offered up ‘ prayersand supplications with strong cries and tears.’ 3. The general issue of it, ‘he was heard in that he feared, ver. 7.

3. He proceeds by the anticipation of an objection, and therein the declaration of a singular preeminence that he had above all other priests, with the love and condescension with which the discharge of his office was accompanied, together with the great benefit which ensued thereon, ‘Though he were a Son, yet learned he obedience by the things which he suffered,’ ver. 8.

4, The glorious end of his priesthood, manifesting the incomparable excellency of it, above that of Aaron, is expressed ver. 9. ΑἹ] issuing,

5. Ina summary description of his call and office, as he intends afterwards to enlarge on them, ver. 10.

Thirdly. The third part of the chapter contains a diversion to a reproof of, and expostulation with the Hebrews, about the things concerning which he intended to treat with them, wherein is expressed, 1. The occasion; and that, First. On the part of the things which he treated about, not absolutely, but with respect to them. ‘Of whom we have many things to say, and hard to be uttered.’ Secondly. On their part, ‘ seeing that ye are dull of hearing,’ ver. 11. 2, This fault of theirs, occasioning their reproof, is ageravated, First. From the means and advantages to the contrary which they had enjoyed, ver. 12. Secondly. By a particular elegant description of the nature of that weakness, evil, and defect which he blamed in them, ver. 12, 19. Thirdly. By a declaration of the contrary virtue, the want whereof in them he complains of, ver. 14.

This is the substance of the discourses of this chapter, considered apart by themselves. _We must also inquire into their relation to those pregoing, and the design of the apostle in them, which is twofold.

Pirst, They have respect to his general purpose and aim. And herein they contain an entrance into a full and particular description of the sacerdotal office of Christ, with the excellency of it, and the benefits which thereby redound to the church. This was the principal intention of the apostle in the writing of the epistle; for besides the excellency of the doctrine hereof in itself, and the inestimable benefits which the whole church received thereby, it was peculiarly on many - reasons necessary for the Hebrews, as hath been shown. Wherefore in the first chapter he lays down a description of the person of Christ, who under the New Testament, is vested with all those sacred offices, in and over the church of God, which were typically exercised by cthers under the Old. Of these offices, in the second, third, and fourth chapters, he more particularly treats of his kingly and prophetical; comparing him therein with Moses and Joshua, showing in sundry instances his preeminence above them. He had also by the way interserted several things concerning his sacerdotal office; with a general description whereof, and declaration of the advantage of the church thereby, he closeth the foregoing chapter.

In all these things, it was the purpose of the apostle not to handle them absolutely, but with respect to that exercise of them, which by God’s appointment was in use in the church of the Hebrews under the Old Testament, for that the nature of his treaty with them did require. And herein he effected two things both opposite to his principal end. For, 1. He declares what it was in all those institutions, which God intended to instruct them in, seeing they were all shadows of good things tocome. So he lets them know that whatever esteem they had of them, and however they rested in them, they were not appointed for their own sakes, but only for a time to fore-signify what was now in the person and mediation of Christ, actually and really exhibited to them. 2. He makes it evident how exceedingly the way and worship of God which they were now called to, and made partakers of under the gospel, did excel those which before they were entrusted with; whence the conclusion was easy and unavoidable, to the necessity of their steadfastness in the profession of the gospel, the principal thing aimed at in the whole.

On these grounds the apostle undertaketh a comparison between the priesthood of Aaron and his successors, with that of Jesus Christ which was prefigured thereby. And this he doth with respect to both ends. mentioned. For First. He shows them how they were of old instructed in the nature and use of that priesthood, which according to the promise of God,was to be introduced, and erected in the church, in the person of his Son. Hence he lays down sundry things which they knew to belong to the priesthood of old, whence they might learn somewhat, yea much, of the nature of this now exhibited, seeing they were instituted on purpose to declare it, although they did it but obscurely. And then also he makes known the excellency of this priesthood of Christ, above that of old, as the substance excels the shadow, _and the permanent thing represented, the obscure and fading representations of it. To the handling of these things an entrance is here made, which with sundry occasional diversions is pursued to the end of the tenth chapter. Ἶ

Secondly. In particular, the present discourse of this chapter hath relation to what immediately precedes in the close of the foregoing. ‘For having therein proposed to their consideration the priestly office of Christ, and given a glorious description of it in general, with respect to his person, and exaltation, he shows how greatly this conduced to the advantage and consolation of the church, as may be seen in the text, and our exposition of iti Po confirm what he had so proposed, and to strengthen our faith in the expectation of the benefits expressed, he enters on a particular description of that office as exercised by Christ. And in this respect, the ensuing discourse renders the reasons, and gives the grounds of what he had immediately before laid down

Ta προς τον Θεον, Vulg. Lat. In iis que sunt ad Deum, ‘in the things appertaining to God,’ or which are to be done with him. So Arias, ea que ad Deum, to the same purpose. Beza, in iis que sunt apud Deum peragenda, ‘ in the things that are to be performed towards God, more properly than ours; and the Rhemists, ‘in the things appertaining to God;’ for so do things innumerable on one account or other, that are not here intended.

Ilac yao αρχιερευς' That is, dam yo 55: ‘Every chief or great priest.’ Oras the Syriac nwa 35 55: ‘prince or chief of the priests.’ The first mention of a high priest, is Lev. xxi. 10. yma drm ὙΠ: ‘the priest that is great among his brethren.’ LXX. ὃ ἱερευς ὃ peyac απὸ των αδελφων. Jun. Sacerdos qui maximus est fratrum suorum. All the males of the family of Aaron were equal, and brethren, as to the priesthood. But there was one, who was the head and prince of the rest, whose office was not distinct from theirs; but in the discharge of it, and preparation for it, there were many things peculiarly appropriated to him. And these things are distinctly appointed and enumerated in several places. The whole office was first vested in him, the remainder of the priests being as it were his present assistants, and a nursery for a future succession. The whole nature of the type was preserved in him alone. But as in one case, our apostle tells us of these high priests themselves, that by the law they were many, that 15. In succession one after another, because they were not suffered ‘ to continue by reason of death, ch. vii, 23. One single high priest had been sufficient to have represented the priesthood of Christ; but because God would have that done constantly, during the continuance of that church-state, and every individual person of them died in his season, they were to be multiplied by succession. So because of their weakness, and the multipled carnal services which they had to attend to, no man was able to discharge the whole office, there were others added to the high priest for the time being as his assistants, who were in so far also types of Christ, as they were partakers of his office. But because the office was principally collated on, and vested in the high priest, and because many important parts of the duty of it were appropriated to him; as also, because the glorious vestments peculiar to the office, made for beauty and glory, to represent the excellency and holiness of the person of Christ, were to be worn by none but him; he alone is singled out as the principal representative of the Lord Christ in this office. And the high priest was a single person, there was but one at one time, the better to typify the office of Christ. It is true in the gospel there is mention τῶν ἀρχίερεων “ of the high priests’ that then were, Matt. 11. 3, xvi. 21, which we render ‘chief priests,’ So Sceva the father of the vagabond Exorcists is said to be aoxepsuc, Acts xix. 14. But these were only such as were ex yevoue αρχιίερατικου, Acts iv. 6, of the stock, and near kindred of him, (or that family) who was at present high priest, or wherein at present the high priesthood was. For out of them in an ordinary course a successor was to be taken. It may be also, that those who were the heads or chiefs of the several orders or courses of the priests, were then so called. But absolutely by the law the high priest was but one at one time.

And it is of the high priest according to the law of Moses, that the apostle speaks. Grotius thinks otherwise. Non tantum legem his respicit, sed et morem ante legem, cum aut primogeniti familiarum, aut a populis electi reges, inirent sacerdotium. ‘He respects not only the law, but the manner before the law, when the first-born of the families, or kings chosen by the people, took and exercised the priesthood.’ But itis of a high priest distinctly, concerning whom the apostle speaks. And that there were any such among the peo le of God, either by natural descent, or the consent of many before the law, is not true. And this supposition is contrary to the design of the apostle, who treats with the Hebrews about the privileges and priesthood which they enjoyed by virtue of the law of Moses. So he says expressly, ch. vi. 11. ‘If perfection were by the Levitical priesthood.’ That is it whereof he speaks. And ver, 28, ‘The law maketh men high priests.” He discourseth of the priests appointed by the law, that is, by the law of Moses, and of them only,

Some expositors of the Roman Church, as our Rhemists, take occasion to assert the necessity of a Christian priesthood to offer sacrifices to God; as also to dispose of all things wherein the worship of God is contained, and to reprove kings and princes, if they interpose ough therein, it being a matter wherewith they have not anything to do. But they cannot really imagine, that the apostle had the least intention to teach any such thing in this place. And therefore the most

sober interpreters amongst them do confine their discourses to the Levitical priesthood. Yea, indeed the purpose of the apostle is to prove, that all priesthood properly so called, and all proper sacrifices to be offered up by virtue of that office, were issued in the priesthood and sacrifice of Christ; seeing the sole use and end of them were to represent and prefigure these in the church. And to deny them now to be passed away, or to plead the continuance of any other proper priesthood and sacrifice, is to deny that Jesus is come again in the flesh, which is that spirit of antichrist, 1 John iv. 3.

EE ἀανϑρωπων λαμξανομενος, ‘taken from amongst men. This eXpression is not part of the subject of the proposition, or descriptive merely of that which is spoken of, as if the whole should be, ‘ every high priest taken from amongst men;’ in which way and sense they are restrictive of the subject spoken of, as containing a limitation in them; and so intimate, that it is thus with every high priest who 15 taken from amongst men, though it may be otherwise with others who are not so. But this is one of the things which is attributed unto every high priest, every one that is so absolutely: he who is so, is to be taken from amongst men. And ex hominibus assumptus, is as much as ex hominibus assumitur, is taken from amongst men; and.- the whole sense may be supplied by a copulative, interposed before the next words, ‘is taken from amongst men, and is ordained.’ This is then the first thing that belongs unto a high priest, and which here is ascribed unto him, ‘ He is taken from amongst men,’

And two things are here considerable: 1. That he is from amongst men; and, 2. That he is taken from amongst them.

First. He is εξ ανθρωπων: and herein two things are included: 1. That he is natureehumane particeps. He is, and must be, partaker in common of human nature with the rest of mankind, or he 15 not on many reasons meet for the discharge of this office. Neither the divine nature nor angelical is capable of the exercise of it for men; and this is principally intended. 2. That antecedently unto his assumption unto this office, he was among the number of common men, as having nothing in his nature to prefer him above them. So was it with Aaron: he was a common man amongst his brethren, yea, a mean man in bondage, before his call to office, The first of these declares what every high priest is, and ought to be; the latter what the first legal high priest actually was.

‘and the application of it unto Jesus Christ, those things which are essential thereunto, and without which it could not be duly executed, are found in him, and that in a far more perfect and excellent manner, than in the priests of the law. But those things, which although they were found necessarily in all that were vested with this office, yet belonged not to the office itself, nor the execution of it, but arose from the persons themselves and their imperfections, they had no place in him at all. So is it here. It was essential to the office itself, that he should be partaker of human nature. And that it was so with the Lord Christ, our apostle signally declares, with the reason of it, ch. ii, 14, But it was not so, that he should be absolutely in the common state of all other men, antecedently to his call to office. For so the apostle declares that he was not; but he was the Son, the Son of God, ver. 8. So the Son was consecrated, that is, a priest, for evermore, ch. vii. 28. For he was born into this world King, Priest, and Prophet, unto his church.

‘Yreo ἀανϑρωπὼν καθίσταται ta προς Tov Θεον, is ordained “ for men:’ ὑπερ is sometimes vice, or loco, ‘in the stead,’ John x. 11, 15, xui. 38; sometimes pro, only as it denotes the final cause, as to do a thing for the good of men, 2 Tim. ii. 10. And both these senses may have place here; for where the first intention is, the latter is always included. He that doth any thing in the stead of another, doth it always for his good. And the high priest might be so far said to stand and act in the stead of other men, as he appeared in their behalf, represented their persons, pleaded their cause, and confessed their sins, Lev. xvi. 21. But in their behalf, or for their good and advantage, to perform what on their part is with God to be performed, is evidently intended in this place.

First. God gave command that he should be set apart to the office of the priesthood.—‘ Take Aaron thy brother,’ saith God to Moses, byw» ‘227, ‘ from amongst the children of Israel,’ that is, εξ ανθρωπων, from among men, ‘that he may minister unto me in the priest’s office,’ Exod. xxviil. 1. This was the foundation of his call, separation, and function.

_ sacrifices, described at large, ch. xxix. So was he ordained, ra προς τον Osov. Now, this latter part of his ordination belonged unto the weakness and imperfection of that priesthood, that he could not be

‘sisted merely in divine designation and appointment, as we shall see. And this difference there was to be between them who were made high priests by the law, and who had infirmity, and him who was made by the word of the oath’of God, who is the Son, ch. vii. 28.

Ta προς τὸν Ocov. The expression is elliptical and_ sacred. But what is intended in it, is sufficiently manifest. ‘The things that were to be done with God,’ or towards God, in_ his worship, to anes Ke duties and ends of the office of the priesthood; that is, to ea: things whereby God might a ἘΠ atoned, reconciled, pacified, and his anger turned away. See ch.u. 17. "- ‘Iva προσφερῃ δωρα TE ze ϑυσιας ὑπερ ἁμαρτιων; $ = he may es ΞΡ. The word compriseth the whole sacerdotal pene: ᾿ first to last, in bringing, slaying, and burning the sacrifice ore ing to the law; of which, see Leviticus, ch. ii—v., and ge a Exercitations concerning the sacrifices of the Jews. The objec ἐν this sacerdotal action is δωρα καὶ ϑυσιαι. Interpreters are one divided about the application of these words unto the ancient sacrifices. Some think, they answer to mmm and my, ‘any offering in ΠΕΣ; and whole burnt-offerings.’ Some vvaby and my, ‘ peace-ofterings, and burnt-offerings.’ Some nor and pwr, “ the sin and ἀνα τον offering.’ The most general opinion is, that by gifts, all offerings ὁ things inanimate are intended, as meats, drinks, oils, first-fruits, mca and the like; and by sacrifices, the offerings of all creatures that were slain, as lambs, goats, doves, whose blood was poured on the altar. And this difference the words would lead us unto, the latter signifying directly the offering of things killed or slain. But our Saviour seems to comprise all offerings whatever under the name of gifts, Matt. v. 23. And if a distinction be here to be supposed, I should think that by gifts, all free-will offerings might be intended; and by sacrifices, those that were determined as to occasions, times, and seasons, by the law. But I rather judge that the apostle useth these two words in general to express all sorts of sacrifices for sin whatever. And therefore that expression, ὑπερ ἁμαρτιων, ‘for sins, may refer to δωρα, gifts,’ as well as ϑυσιας, ὁ sacrifices.’

Ver. 1.—For every high priest taken from amongst men, is ordained Sor men in things pertaining to God, that he may offer both gifts and sacrifices for sins.

What is the relation of these words unto the discourse of the apostle, both in general and particular, hath been declared before, I shall pursue that only, which is particular and immediate. Having therefore proposed the priesthood of Christ, as a matter of great advantage and comfort unto unbelievers, he engageth into the confirmation thereof, by declaring the nature of that office, making application of what he observes therein unto the Lord Christ as our high priest. In this verse we have, as was said, a general description of a high priest, as his office was constituted and consummated by the law. described,

1. From his original.—He is one taken from amongst men; from amongst those for whom he is to be a priest, that so he may be one, partaker of the same nature with them, Exod, xxvil. 1. He was not to be an angel, whose nature was incapable of those compassionate Impressions, which are required unto a due discharge of this office. Besides, the administrations of an angel amongst sinners, would have be2n attended with dread and terror, and have taken away that spiri- tual boldness and confidence, which a high priest is to encourage men to. Moreover, there would not have been hereby any representation of that union between the Lord Christ and us, which was indispensably necessary unto our high priest, who was to be himself both priest and sacrifice. Wherefore, a high priest was to be taken from amongst men, and so was our Lord Christ, as hath been at large declared, on ch. il. 10—16. And we are here taught, that,

Obs. I. Christ’s participation of our nature, as necessary to him for the bearing and discharging of the office of a high priest on our behalf, is a great ground of consolation unto believers, a manifest evidence that he is, and will be, tender and compassionate towards them.

The reader may consult what hath been discoursed to this purpose, on the 2d chapter, ver. 10, 11. &c.

2. He is described from the nature of his office in general.—He is ordained for men, in things appertaining unto God. There are things to be done with God, on the behalf of men, as sinners, and with respect unto sin, as is declared in the close of the verse. Hence arose the necessity of priests, as we have shown elsewhere. Had there been no sin, no atonement to be made with God for sin, every one in his own person should have done that which appertained unto God, or what he had to do with God. For Ged required nothing of any man, but what he might do for himself. But now, all men being sinners, God will not immediately. be treated withal by them; and besides, there is that now to be done for them, which in their own persons they cannot perform. It was therefore upon the account of the interposition of Jesus Christ, with respect unto his future priesthood, that any one was ever admitted to treat with God about anatonement for sin. And this was the ground of the typical priesthood of old. Those priests were ordained for men in things appertaining unto God.

Obs. Il. It was the entrance of sin, that made the office of the priesthood necessary.—This hath been abundantly confirmed elsewhere.

Obs. III. It was of infinite grace that such an appointment was made.— Without it all holy intercourse between God and man must have ceased. For neither, 1. were the persons of sinners meet to approach unto God; nor, 2. was any service which they could perform, or were instructed how to perform, suited unto the great end which man was now to look after; namely, peace with God. For the persons of all men being defiled, and obnoxious unto the curse of the law, how should they appear in the presence of the righteous and holy God, Isa. xxxiil. 14; Micah vi. 8. It may be, it will be said, that these priests themselves, of whom the apostle treateth in the first place, were also sinners; and yet they were appointed for men in things appertaining unto God; so that sinners may appear in such matters before the Lord. I answer: It is true they were so. And therefore our apostle says, that they were to offer for their own sins, as well as for the sins of the people, ver. 3. But then, they did none of them officiate in that office merely in their own names, and on their own account, but as they were types and representatives of him who had no sin, and whose office gave virtue and efficacy unto theirs. Again, men in their own

»ersons had nothing to offer unto God but their moral duties, which the law of their creation, and the covenant of works required of them. Now these, as is known, for many reasons, were no way meet nor able to make atonement for sin, the great work now to be done with God, and without which, everything else that can be done by sinners, 15 of no consideration. God therefore appointed a new service for this end, namely, that of sacrifices, appoimted also a new way, with performance by a priest in the name and behalf of others. And a most gracious appointment it was, as that on which all blessed intercourse with God, and all hopes of acceptance with him, doth solely depend: though the occasion was grievous, the relief is glorious.,,

Obs. IV. The priest is described by the especial discharge of his duty, or exercise of his office; which is his offering both gifts and sacrifices for sin.—This is the proper and principal work of a priest, as we have at large declared in our Exercitations. Priests and sacrifices are so related, as that they cannot be separated. Take away the one, and you destroy the other. And these sacrifices here are for sin; that is, offered unto God, to make atonement, propitiation, and reconcitation for sin.

Obs. V. Where there is no proper propitiatory sacrifice, there is no ~ proper priest.—Every priest is to offer sacrifices for sin; that is, to make atonement. And therefore,

Obs. VI. Jesus Christ alone is the high priest of his people.—For he alone could offer a sacrifice for our sins to make atonement. This — our apostle designs to prove, and doth it accordingly in this and the ensuing chapters.

Obs. VII. It was a great privilege which the church enjoyed of old, in the representation which it had by God’s appointment, of the priesthood and sacrifice of Christ, in their own typical priests and sacrifices. —In themselves they were things low and carnal, such as could by no means expiate their sin. That is a work not to be done with the blood of bulls and goats. An expectation of that issue and effects by the mere virtue of such sacrifices, is the highest affront to the nature rule, holiness, and righteousness of God. But this was their glory and excellency, that they typified and represented that, which should really accomplish the great mighty work, of taking up the controversy between God and man about sin.

_ Obs, VIII. Much more glorious is our privilege under the gospel, since our Lord Jesus hath taken upon him, and actually discharged this part of his office, in offering an absolutely perfect and complete sacrifice for sin.— Here is the foundation laid of all our peace and happiness. And this is now plainly proposed unto us, and not taught by types, or spoken in parables. Their teachings of old were obscure, and therefore many missed of the mind of God m them. Hence some thought that they must trust to their sacrifices for their righteousness and pardon. Of these, some took up with them, and rested in them to their ruin. Others, more galled with their convictions, thought of other ways, and how they might out-do what God required, seeing they could not trust unto what he did so require, Mic. vi. 7, 8. But now all things are clearly revealed and proposed unto us, for Jesus

Christ in the gospel is evidently crucified before our eyes, Gal. iii. 1. Our way is made plain, so that wayfaring men, though fools, shall not err therein, Isa. xxxv. 8. The veil being removed, we all with open face behold the glory of the Lord as in a glass, 2 Cor. i. 18. The sum of all is,

Obs. IX. What is to be done with God on the account of sin, that it may be expiated and pardoned, and that the people of God who have sinned, may be accepted with him and blessed, is all actually done for them by Jesus Christ their high priest, in the sacrifice for sin which he offered on their behalf.—He was ordained, ra προς τον Θεον, to do all things with God that were to be done for us; namely, that we might be pardoned, sanctified,and saved. This he undertook, when he took his office upon him. His wisdom, faithfulness, and mercy, will not allow us to suppose, that he hath left anything undone that belonged thereunto. If anything be omitted, as good all were so. For none besides himself in heaven or earth could do aught in this matter. He hath therefore faithfully, mercifully, fully done all that was to be done with God on our behalf. Particularly he hath offered that great Sacrifice which was promised, expected, represented, from the foundation of the world, as the only means of reconciliation and peace between God and man. So saith the text he was to do: he was to offer sacrifice for sin. How he did it, and what he effected thereby, must be declared in our progress. For the present it may suffice, that there is no more to be done with God about sin, as to atonement, propitiation, and pardon; there needs no more sacrifice for it, no masses, no merits, no works of our own. ‘

Ver. 2.—Two things the apostle hath proposed unto himself, which in this and the ensuing verses he doth yet further pursue. 1. A description of a high priest according to the law. 2. The evincing, first, that whatever was useful or excellent in such a high priest, was to be found in a more eminent manner in Jesus Christ, the only real and proper priest of the church; as also, secondly, that whatever was weak and infirm in such a priest, necessarily attending his frail and sinful condition, which either eclipsed the glory, or weakened the efficacy of the office as by him discharged, had no place in him at all. For whereas the affections and infirmities of our human nature are of two sorts.— First. Such as arise from the essence and constitution of it, and so are naturally and absolutely necessary to all that are partakers thereof as created. Secondly. Such as came occasionally on it by the entrance of sin, which adhere to all that are partakers of our na- — ture as corrupted. The former sort were necessary to him that should be a high priest, and that not only to his being so, as is the participation of our nature in general, but also as to such a qualification of him as is useful and encouraging unto them, for whose good he doth exercise and discharge his office.. But the latter sort are such as that although they did not evacuate the office in their discharge of it who were obnoxious to them, as to the proportion of their interest therein; yet was an impeachment of its perfection, and absolutely hindered it from being able to attain the utmost end of the priest- hood. Wherefore, the first sort of these affections, such as are compassion, love, condescension, care, pity, were not only in Christ our high priest, but also, as graciously prepared, did belong unto his holy qualification, for the effectual and encouraging discharge of his office. The latter sort, as death natural, sickness, distempers of mind, producing personal sins inevitably, with other frailties, as they were found in the high priest according to the law, and belonged unto the imperfection of that priesthood; so being either sinful or penal, with respect unto the individual person in whom they were, they had no place in Jesus Christ the Son of God. To understand, therefore, aright the comparison here made between the high priest under the law, and Jesus Christ, or the application of it, as spoken concerning a high priest by the law, unto him, we must observe that the apostle designs the two things mentioned in the second particular before laid down.

1. That all real, necessary, useful conditions and qualifications of a high priest, as required in him by the law, were all of them found in Jesus Christ as our high priest, whereby he did answer and fulfil the representation and prefigurations that were made of him under the Old Testament. i

2. That whatever did adhere necessarily unto the persons of the high priests of old,—as they were sinful men, partakers of our nature, as depraved or corrupted,—was not to be sought for, nor to be found in him. And unto these there is added as a necessary exurgency of both.

3. That sundry things wherein the peculiar eminency, advancement, and perfection of this office doth consist, were so peculiar unto him, as that they neither were, nor could be represented by the high priest made so by the law.

pati potens, ‘ that is able to bear moderately.” Syr. by won ΤΡ Jar Taw NY, and who can let down or humble himself, his soul, and suffer with,’ or condescend to suffer with. Arab. ‘ whocan spare and forgive.’ The Ethiopic translation, referring this wholly to the high priest under the law, by way of opposition, not comparison, reads it, ‘who cannot relieve them who err under their hands,’ or by their conduct. Eras. qui compati possit, ‘who can suffer together with,’ or have compassion on. Beza. qui quantum satis est, possit miserari vicem ignorantium, i. e. ‘who can sufficiently pity and have compassion on the condition.’ There is not only a variety of expression used, but various senses also are intended by these interpreters, as we shall see in the examination of them. Ours, ‘ who can have compassion on,’ and in the margin, ‘ reasonably bear with.’

Tove ayvoovet kat πλανωμενοις, ignorantibus et errantibus. Bez. aberrantibus, whence is ours, ‘out of the way;’ one out of the way is properly aberrans. Rhem. ‘and do err.’ Arab. ‘who deal foolishly and err.’

Ver. 2.—Who can have compassion on (is able mercifully to bear with) the ignorant, and those that wander from the way, seeing that he himself also is compassed with infirmity.

Tue discourse begun in the preceding verse, is here continued, and all things spoken in it are regulated by the first words of it, ‘ every high priest;’ every high priest is one who can have compassion; and the same construction and sense is carried on in the next verse.

1. A great and necessary qualification or endowment of a high priest. He is, he was to be, one who ‘is able to have compassion.’

2. The peculiar object of his office-acts, proceeding from, and suited unto that qualification, which is, ‘those who are ignorant, and do wander from the way.’

3. A special reason, rendering this qualification necessary unto him, or the means whereby it is ingenerated in him; ‘he himself is compassed with infirmity;? which things must be particularly inquired into.

πίνειν, καὶ ποτήριον δαιμονίων, ‘Ye cannot drink of the cup of the Lord and of devils;’—ye cannot do it righteously, ye ought not to do it. 2 Cor. xiii. 8, Ov yao δυναμεΐα τι κατα τῆς αληθειας, ‘We can do nothing against the truth, but for it.” So then, it expresseth a power commensurate unto our duty, and exerted in the discharge of it, Gen. xxxix. 9. 3. Δύναμενος, potens, is as much as icavog idoneus, one that is meetly qualified with dispositions and inclinations suited unto his work, or that which is affirmed of him. This sense of the word, we have opened on ch. 11.17, 18, iv. 16. And this sense which is here intended, may be conceived two ways, or it includes two things. First. The denial of an incapacity for what is affirmed. He is not of such a nature, of such a condition, or so qualified, as that he should be unable, that is, unmeet and unfit for this work. Secondly. An assertion of a positive inclination, meetness, readiness, and ability for it. Who is able, hath nothing in nature or state to hinder him, is disposed unto it, and ready for it.

Μετριοπαθειν. This word is nowhere used in the New Testament, but in this place only. And as most suppose, it is here used in a sense new and peculiar. Hence have interpreters so variously rendered this word, as we before observed; nor are expositors less divided - about its sense, though the differences about it are not great, nor of importance, seeing all ascribe a sound and useful meaning unto it. In other writers it signifies constantly, to moderate affections. Μετριο- acne, is modice, or moderate affectus, qui modum tenet in animi perturbationibus, ‘one who is moderate in his affections, who exceeds not due measure in perturbations of mind.’ And μετριοπαθεια is rendered by Cicero, modus naturalis in omni perturbatione; that is, in the consideration of such things as are apt to disturb the mind and affections, especially anger; to observe a mean, not to be moved above or beyond due measure. So perpiomaSew, is moderaté ferre, to bear any thing, especially provocations unto anger, moderately, without any great commotion of affections, so as to be stirred up to wrath, severity, and displeasure. So Arias, mensurate (better moderate) ferre potens. An example hereof we may take in Moses. He was μετριο- παΐης, in a high and excellent manner; whence is that character given of him by the Holy Ghost, Num. xu. 3, ‘And the man Moses Was IND Ὃν, mpave opodpa, very meek above all men.’ [t is spoken of him with respect unto his quiet and patient bearing of exasperating provocations, when he was opposed and reproached by Miriam and Aaron. He was μετριοσπαϑης; but as the best in the best of men, is but weak and imperfect, so God in his wisdom hath ordered things, that the failings of the best, should be in their best, or that wherein they did most excel, that no man should glory in himself, but that he that glorieth, should glory in the Lord. Thus Abraham and Peter failed in their faith, wherein they were so eminent. And the failure afterwards of Moses, was in this meekness or moderate bearing with provocations. He was not able in ali things, μετριοπαϑειν, but upon the provocation of the people, spoke unadvisedly and in wrath, saying,

Hear now, ye rebels, must we fetch you water out of this rock? Num. xx. 10. This privilege is reserved in every case for Christ alone; he can always bear quantum satis est, so much as shall assuredly prevent any evil consequent whatever.

If the word be used in this sense, then respect is had to what is of provocation and exasperation, in those who are ignorant and out of the _ way. ‘The high priest is one who is fit and able to bear mederately and quietly with the failings, miscarriages, and sins of those for whom he executes his office; not breaking out into any anger or excess of indignation against them by reason of their infirmities. And this, as applied unto Jesus Christ, is a matter of the highest encouragement and consolation unto believers. Were there not an absolute sufficiency of this disposition in him, and that as unto all occurrences, he must needs cast us all off in displeasure.

Erasmus expresseth it, by qui placabilis esse possit, one ‘who may be appeased,’ who is ready to be pleased again when he is angry or provoked. But the apostle doth not teach us herein how the high priest may be appeased when he is angry, but how remote he is, or ought to be, from being so on any occasion.:

The Vulg. Lat. as we saw, reads, qui condolere possit, which is the same with δυνάμενος συμπαϑησαι, ch. iv. 15, ‘can be touched with a feeling.’ And it is not improbable but that μετριοπαθειν may be used here in the same sense with συμπαϑησαι, ch. iv. 15. But then, it may be questioned whether condoleo, to grieve with, be as extensive and significant as compatior, which also it may, seeing the proper signification of doleo is, to have a sense of pain. And thus, no more should be intended than what we have already opened on those other places. What is ‘said, belongs to the description of the nature of a high priest as he is merciful, and of his disposition unto pity and compassion, with his readiness thereon to relieve and succour them that are tempted.

But I cannot judge that the apostle useth this word merely as it were for change, without a design to intimate something farther and peculiar therein. Hence is that translation of Beza, qui quantum satis est miserari possit vicem, ‘who can meetly and sufiiciently pity the condition of the ignorant.’ By μετριος, in this composition, the apostle intends, the just and due measure of a disposition unto compassion; not that he sets bounds unto it with respect unto any excess, as if he had said, he hath no more compassion or condolency than becomes him, he shall observe a measure therein and not exceed it; which, although it be true, yet is not the intimation of it in this place, unto his purpose. But he is one that doth not come short herein, who will not fail in any instance, who hath a sufficient measure of it to answer the condition and necessities of all with whom he hath do. And this doth not infer a new sense, distinct from that last before mentioned, but only further explains it, according to the intention of the apostle in the peculiar use of this word. I see no reason to confine myself unto either of these senses precisely, but do rather think, that the apostle on purpose made use of this word, to include them both.

First. For suppose the object of this qualification of the high priest, in them that are ignorant and do wander out of the way, be their ig- norance and wanderings, that is, their sins, and those considered as containing a provocation of himself, as every sin Is attended with provocation, then δυνάμενος μετριοπαθειν, is qui potest moderate ferre, ‘who is able to bear with them,’ with that due moderation of mind and affections, as not to have any vehement commotion of the one or the other against them. For if he should be liable unto such impressions, he would be provoked to call them rebels, as did Moses, and to say, as in the prophet, ‘I will feed you no more, let that that dieth, die,’ Zech. xi. 9. But he is able to bear with them patiently and meekly, so as to continue the faithful discharge of his office towards them and for them. This, as we observed, Moses was not able always to do, as he also complains, Num. xi. 12, ‘ Have I conceived all this people? Have I begotten them, that thou shouldst say unto me, Carry them in thy bosom, as a nursing father beareth the sucking child?’ Yet this is required in a high priest, and that he should no more cast off poor sinners for their ignorance and wanderings, than a nursing father could cast away a sucking child for its crying or frowardness, which, whoso is ready to do, is very unfit for that duty. So our apostle, in his imitation of Jesus Christ, affirms, that in the church he ‘ was gentle amongst them, as a nurse cherisheth her children,’ 1 Thess. ii. 7. Not easy to be provoked, not ready to take offence, or cast off the care of him. So it is said of God, Acts xin. 18, that for forty years ἐτροποφορησε, ‘he bare with the manners of the people in the wilderness;’ or as some read it, ἐσροφοφορησε, he ‘ bare or fed them as a nurse feedeth her child.’ Thus ought it to be with a high priest, and is it with Jesus Christ. He is able, with all meekness and gentleness, with patience and moderation, to bear the infirmities, sins, and provocations of his people, even as a nurse, ora nursing father, beareth with the weakness and frowardness of a poor infant.

Secondly. Suppose the immediate object of this qualification of the high priest, to be the sins, temptations, and infirmities of his people, as they are grievous, troublesome, and dangerous unto themselves; then this δυνάμενος μετριοπαΐϑειν, signifies his nature and disposition, as meet, prepared, and inclined, so to pity and commiserate, and consequently relieve in the way of his office, as shall be sufficient on all occasions. He is one that wants no part nor degree of a compassionate frame of heart towards them. Both these the word signifies as diversely applied, and both of them, if I mistake not, are intended by the apostle; and for this end, that they might be both included, did he make use of this singular word. At least, I am not able to embrace either of these senses, unto the exclusion of the other. A high priest, there - fore, is one who can quietly bear with the weaknesses and sinful provocations of them that are ignorant and wander out of the way, as also to commiserate or pity them unto such a measure and degree, as never to be wanting unto their help and assistance. Such a person as Is δ ὃν down, Ps. xli..1. One that is So wise and understanding in the state and condition of the poor, as duly to relieve them. pa

Secondly. The compassion described, accompanied with meek and patient bearing, is exercised towards the ‘ignorant, and them that are out of the way.’ These words may be taken two ways; first, as distinctive, secondly, as descriptive of the object of this compassion. In the first way, the sense of them is, ‘ whereas, there are amongst the people of God, some or many that are ignorant and out of the way,’ the compassion of the high priest is to be extended unto them; yea, this qualification doth respect them chiefly, so that they need not be discouraged, but boldly make use of his help and assistance in every time of distress. ‘The ignorant, and those that are out of the-way; that is, those amongst the people who are so. In the latter way, all the people of God are intended. There are indeed degrees in these things, some being more affected with them than others; for there are degrees in the infirmities and sins of believers. And those who are most obnoxious unto them, are hereby encouraged to expect relief by the high priest. Yet in general, this is the condition of all the people of God, they fall more or less under these qualifications. And because they are so, so obnoxious unto ignorance and wanderings, because actually in sundry things they are ignorant and do err from the right way, and because they know this in some measure of themselves, and are therefore apt to be cast down and discouraged, the Holy Ghost here proposeth this qualification of a high priest, for their relief, as that which is required in him. and necessary unto him for that end. And as such, he had peculiarly to do with the people, in his dealing with God on their behalf, both in his oblations and intercessions. So it is said of our Saviour, the great high priest, that he made ‘reconciliation for the sins of the people, and intercession for transgressors.’ And this is the proper sense of the words. It is the whole people of God who are thus described, as they lie under the eye and care of their great high priest. But because also it is their duty to make application unto him for relief, which they will not do without a sense of their want, it is required, moreover, in this description, that they be burdened with an apprehension of the guilt and danger that is in these things. Those who are sensible of their ignorance and wanderings.

Tore ayvoovor, ‘To them that are ignorant.’ Not the mere affection of the mind, or ignorance itself, but the consequence and effects of it in actual sins, are principally intended. To such as are obnoxious to sinning, to such as sin, through the ignorance and darkness of their minds. There was under the law a sacrifice provided for them who sinned, mwa, ‘ through ignorance or error, Lev. iv. For whereas in the three first chapters, Moses had declared the institution and nature of all those sacrifices in general, whereby the justification and sanctification of the church was typically wrought and represented, with the obligation that thence was on them to walk in new obedience and holiness. He supposeth yet, notwithstanding what was done, that there would be sins yet remaining among the people, which if they had no relief for, or against, would prove their ruin, As our apostle in answer thereunto, having declared the free justification of sinners through the obedience and blood of Christ, Rom. iv. v. with their sanctification flowing from the efficacy of his life and death, ch. vi; yet adds, that there will be a remaining principle of sin in them bringing ἢ forth fruits and effects answerable to its nature, ch. vil. which he declares how we are relieved against by Jesus Christ, ch. vin. So was it in the institution of these sacrifices, whose order and nature is In this chapter unfolded. For, as was said, after the declaration of the sacrifices which concerned the justification and sanctification of the church in general, Moses distributes the following sins of the people into two sorts; into those which were committed mwa, ‘ by ignorance, unadvisedly, or in error; and those which were committed ΤΣ 12, with ‘a high hand,’ or presumptuously. For those of the first sort there were sacrifices allowed, but those who were guilty of the latter were to be cut off, Num. xv. 27, 28, 30, ‘If any soul sin through ignorance, then he shall bring a she-goat of the first year for a sinoffering; and the priest shall make an atonement for the soul that sinneth ignorantly; when he sinneth by ignorance before the Lord, to make an atonement for him, and it shall be forgiven him. But the soul that doth aught presumptuously,’ (with a high-hand,) ‘the same reproacheth the Lord; and that soul shall be eut off from among his people.’ And it is so also under the gospel. For after we profess an interest in the sacrifice of Christ to our justification and sanctification, there are sins that men may fall into presumptuously, and with an high hand, for which there is no relief. ‘ For if we sin wilfully after we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment, and fiery indignation, which shall devour the adversaries,’ Heb. x. 26, 27. All other sins whatever, come within the rank and order of sins which are commited mwa, ‘by ignorance,’ or error of mind. Of these there is ‘no man that liveth and is not guilty,’ Eccles. vil. 20; 1 Sam. 11. 2. Yea, they are so multiplied in us, or on us, as ‘no man living can know or understand them,’ Ps. xix. 15. By sins of ignorance then, are not understood those which we ‘ ex ignorantia juris,’ or when men sinned against the law, ‘because they knew it not,’ doing what it forbade, as not knowing that it was forbidden; and omitting what was commanded, as not knowing that it was commanded. This kind of ignorance Abimelech pleaded in the case of his taking Sarah the wife of Abraham, in that he knew her not to be a married woman; which plea as to some part of his guilt, God admits of, Gen. xx. 4—6. And this ignorance was that which preserved the case of our apostle, in his blasphemy and persecution, from being remediless, and his sin from being a sin of presumption, or with a high hand, 1 Tim. i. 12, 13. But it is not only this sort of sins which is intended, although we see by these instances, how great and heinous provocations may be of this kind; but in this case, and in opposition to presumptuous sins, those sins are also reckoned sins of ignorance, when the mind or practical understanding being corrupted or entangled by the power of sin, and its advantageous circumstances, doth not attend to its duty, or the rule of all its actions, whence actual sin doth ensue. And this is the principal cause and spring of all the sins of our lives, as I have elsewhere declared, treating of the power of indwelling sin. Those therefore who are ‘ignorant’ in this place, are such, as who through the inadvertency of their minds, or want of a due and diligent attendance to the rule of all their actions, do fall into sin, as well as those who do so, through a mere ignorance of their duty.

He adds, καὶ πλανωμεγοις, ‘To them that wander out of the way.’ The reader may see what we have spoken concerning this word, on ch. ii. 10. Our sinning is often thus expressed, Ps. exix. 176, <I have gone astray like a perishing sheep.’ Isa. li. 6, ‘ We like sheep have gone astray, we have turned every one to his own way.’ We have erred or wandered astray from the way of God, and turned to our own ways. ‘ Ye were as sheep going astray,’ 1 Pet. ii. 25. But we must observe, that there is a twofold erring or wandering expressed by this word in this Epistle. The one is in heart, ἀεί πλανωνται τῇ καρδίᾳ, ‘they always err in their heart,’ ch. 11. 10. The other is in ‘ our ways,’ going out of them, which is here intended. The former is the heart’s dislike of the ways of God, and voluntary relinquishment of them thereon. This answers to the presumptuous sinning before mentioned, and is no object of compassion either in God or our high priest. For concerning them who did so, God ‘sware in his wrath that they should not enter into his rest.’ But there may be a wandering in men’s ways, when yet their hearts are upright with God. So it is said of Asa, that his ‘ heart was perfect all his days,’ 2 Chron. xy. 17, Yet his great wanderings from the ways of God are recorded, ch. xvi. 7—12. ‘There is therefore included in this word, a seduction by temptation into some course of wandering for a seagon from the ways of God. Who then are these of tAavwpevor? Even those who by the power of their temptations, have been seduced and turned from the straight paths of holy obedience, and have wandered in some crooked paths of their own.

And in these two words doth the apostle comprise all sorts of sinners whatever, with all sorts of sins, and not merely those which are commonly esteemed of infirmity or ignorance. For he intends all those sins which the high priest was to confess, sacrifice, and intercede for, on the behalf of the people And this was ‘all the imiquitics of the children cf Israel, and all their transgressions in all their sins,’ Lev. xvi. 21. It is true, as the law was the instrument of the Jewish polity, there was no sacrifice appointed for some sins, if known and legally proved by witnesses, because the sinners were to be punished capitally, for the preservation of public order and peace. And God would not allow an instance of accepting a sacrifice where the offender was to suffer, which would have overthrown the principal notion of sacrifices, wherein the guilt of the offerer was, as to punishment, transferred to the beast to be offered. But otherwise, without respect to civil rule and legal proof, all sorts of sins were to be expiated by sacrifices. And they are here by our apostle reduced to two heads, whence two sorts of sinners are denominated, 1. Such as men fall into by the neglect and failure of their minds in attending to their duty, which is their sinful ignorance. 2. Such as men are seduced to some continuance in, through the power of their temptation, and that against their light and knowledge; such are ignorant, or wanderers out of the way. All sorts therefore of sins and sinners, are comprised in these expressions, And with respect to them, it is required of a C2 * high priest. 1. That he should not take the provocation of them so high, or immoderately, as to neglect or cast them off on their account. 2. That he should have such pity and compassion towards them, as 1s needful to move him to act for their relief and deliverance. And this the high priest of old was prompted to. Ὁ δ᾿ ΚῊΝ Thirdly. A special reason for this qualification of the high priest 1s added. Exe καὶ avroc περικειται aoSeveav. Ever, quoniam, * seeing it is So,’ καὶ avroc, ‘ that even he himself.’ His own state and condition will remind him of his duty in this matter. Περικειται aoSeverav. This is more than if he had said that he was acSevne, “ weak and infirm.’ He is beset and compassed about on every hand with infirmity. Περικειμενην exwv aovevetay, as is the meaning of the phrase; having infirmity ‘round about him,’ attended with it in all that he sets himself to. Now this aocSevera is twofold, 1. ‘ Natural.’ 2. ‘ Moral.’ There is an infirmity which is inseparable from our human nature. Such are the weaknesses of its condition, with all the dolorous and afflictive affections in doing or suffering, that attend it. And this our Lord Jesus Christ himself was compassed withal; whence he was a man of sorrow and acquainted with grief, as hath beendeclared. Had it been otherwise, he could not have been such a merciful high priest as we stood in need of, nor indeed any priest at all; for he would not have had any thing of his own to offer, if he had not had that nature from which in this life, that sort of infirmity is inseparable, Matt. xxvi. 41. 2. There is a moral infirmity, consisting in an inclination to sin and weakness as to obedience, οντων nuwy ασϑενων, Rom. v. 6, ‘When we were yet infirm without strength,’ is the same with ovrwy ἡμων ἁμαρτωλων, ver. 8, ‘whilst we were yet sinners,’ for our weakness was such as was the cause of our sin, see 1 Cor. viii. 7. And the words, both substantive, adjective, and verb, are frequently used in the New Testament, to express bodily weakness by sickness and infirmities of every kind. Nothing hinders but that we may take it here in its most comprehensive signification, for infirmities of all sorts, natural, moral, and occasional. For the first sort do necessarily attend the condition of our human nature, and are requisite to him that would discharge aright the whole office of a priest. And the following verse affirming, that for this cause it was necessary for him to offer sacrifice for himself, declares directly that his moral or sinful infirmities are also included. He himself was subject tosin as the rest of the people. Whence there were peculiar sacrifices appointed for the anointed priest to offer for himself and his own sin, And forthe last, or infirmities in bodily distempers to sickness and death, it is a necessary con— sequent of the former. Wherefore, as these words have respect to them that go before, or yield a reason why the high priest is such a one as can have compassion on the ignorant, they express the infirmity of nature, which inclined him thereunto from a sense of his own weakness and suffering. As they respect what ensues, ver. 8, they intend his moral infirmities, or sinful infirmities with their consequences, from whence it was necessary that he should offer sacrifice for himself. And in the latter sense the things intended belong peculiarly to the high priest according to the law, and not to Christ:

For it may be said, if this be so, why is ‘it mentioned in this place as an advantage, for the inducing of the high priest unto a due measure of compassion, or to equanimity and forbearance? For if this were not in Christ, he may be thought to come short in his compassion of the legal high priest, as not having this motive unto it, and incentive of it. Answ. 1. That natural infirmity whereof our Lord Christ had full experience, is every way sufficient to this purpose. And this alone was that which qualified the legal high priest with due compassion. His moral infirmity was not any advantage unto him, so as to help his compassion towards the people, which was, as all

“ other graces, weakened thereby. It is therefore mentioned by the apostle, only as the reason why he was appointed to offer sacrifice for himself, which Christ was not to do. And what advantage soever may be made of a sense of moral weakness and proneness unto sin, yet is it in itself an evil, which weakens the duty that it leads unto; nor where this is, can we expect any other discharge of duty, but what proceeds from him, who is liable to sin and miscarriage therein. Now, the Lord Christ being absolutely free from this kind of infirmity, yet made sensible of one by the other, doth in a most perfect manner perform all that is needful to be done on our behalf. 2. The apostle treats not of the nature of the priesthood of Christ absolutely, but with respect unto the legal high priests, whom he exalts him above. It was necessary therefore that their true state should be represented, that it might appear as well wherein he excelled them, as wherein there was an agreement between them. And this he did among other things, in that he was not obnoxious unto any moral infirmity as they were. From the whole we may observe,

Obs. I. Compassion and forbearance, with meeckness, in those from whom we expect help and relief, is the great motive and encouragement unto faith, affiance, and expectation of them.—It is unto this end that the apostle makes mention of this qualification or endowment of a high priest, with respect unto its application to Jesus Christ. He would thereby encourage us to come unto him, and to expect all that assistance which is necessary to relieve us in all our spiritual distresses, and to give us acceptance with God. Noman will expect any good or kindness from one whom he looks upon as severe, incompassionate, and ready to lay hold on occasions of anger or wrath, When God himself saw it necessary to exercise severity, and give frequent instances of his displeasure, forthe preservation of his worship in holiness and order, among that stubborn generation in the wilderness, they spake unto Moses, saying, ‘ Behold we die, we perish, we all perish; whosoever cometh near to the tabernacle of the Lord, he shall die; Shall we be consumed with dying? Num. xvii. 12, 13. ‘ Behold, the sword hath killed some of us, and behold the earth hath swallowed some of us; and behold some of us are dead with the pestilence,’ as the Chaldee Targum expresseth it. Most apprehend this to be a sinful repining complaint against the righteous judgments of God wherewith they were consumed for their sins. I rather judge it an expression of that bondage, legal apprehension of the terror of the Lord and his holiness, which they were then kept under, finding the commandment which was ordained for life, to become unto them, by reason of sin, unto death, Rom. vii. 9, 10. And therefore that last expostulation, ‘ Shall we be consumed with dying? is a deprecation of wrath, as Ps. Ixxxyv. 5, ‘Wilt thou be angry with us for ever? and Lam. y. 22, ‘ Wilt thou utterly reject us”? But evident it 1s, that want of a clear insight into God’s compassion and forbearance, is full of terror and discouragement. And he who framed unto himself a false notion of Christ, was thereby utterly discouraged from diligence in his service. ‘1 knew that thou wast a hard man,’ or an austere severe man; ‘and I was afraid, and went and hid thy talent in the earth,’ Matt. xxv. 24, 25; Luke xix. 22, His undue apprehensions of Christ, the proper effect of unbelief, ruined him for ever, Wherefore God himself doth not in his dealings with us, more properly, or more fully, set out any property of his nature, than he doth his compassion, long-suffering, and forbearance, And as he proposeth them unto us for our encouragement, so he declares his approbation of our faith in them. ‘He delighteth in them that hope in his mercy,’ Ps. xxxiii. 18. Hence when he solemnly declared his nature by his name to the full, that we might know and fear him, he doth it by an enumeration of those properties which may convince us of his compassionateness and forbearance, and not, till the close of ail, makes any mention of his severity, as that which he will not exercise towards any, but such as by whom his compassion is despised, Exod. xxxiv. 6, 7. So he affirms, that ‘fury is not in him,’ Isa. xxvii. 4. Although we may apprehend that he 15 angry and furious, ready to lay hold of all occasions to punish and destroy, yet is it not so towards them who desire sincerely to lay hold of him strongly, and to make peace with him by Jesus Christ, ver.5. Ehhu supposeth that Job had such apprehensions of God; ‘Thou hast said, Behold, he findeth occasions against me, he counteth me for his enemy. He putteth my feet in the stocks, he marketh all my paths, Job xxxiii. 10, 11. And indeed in his agony he had said little less, ch. xiv. 16,17. But it is not so: for if God should so ‘ mark iniquities, who could stand 2’ Ps. cxxx. 3, Wherefore the great recompence that God gives to sinners from first to last, is from his compassion and forbearance. And for our Lord Jesus Christ, as Mediator, we have evinced, that all things were so ordered about him, as that he might be filled with tenderness, compassion, and forbearance towards sinners. And as this we stand in need of, so it is the greatest encouragement that we can be made partakers of. Consider us either as to our sins or sufferings, and it will appear that we cannot maintain a life of faith, without a due apprehension of it.

_ Obs, II. Wherefore, secondly, We live, the life of our souls is principally maintained, upon this compassionateness of our high priest; namely, that he is able to bear with us in our provocations, and to pity us in our weaknesses and distresses. ΤῸ this purpose is the promise _ concerning him, Isa. xl. 11. There are three things that are apt to give great provocations unto them that are concerned in us. First.

Frequency in offending. Secondly. Greatness of offences. Thirdly. Instability in promises and engagements. These are things apt to give provocations, beyond what ordinary moderation and meekness can bear withal; especially where they are accompanied with a disregard of the greatest love and kindness. And all these are found in believers, some in one, and some in another, and some in all. For, 1. There is in us all a frequency of provocation, as Ps. xix. 12. Our sins are beyond our numbering or understanding. What believer is there, that doth not constantly admire how the Lord Christ hath patiently borne with him in the frequency of his daily failings? that he hath carried it towards him without being so provoked unto anger, as to lay him out of bis care? 2. Some of them are overtaken with great offences, as was the case of Peter; and there is not one of them, but on one account or other, hath reason to make use of the prayer of the Psalmist, ‘Be merciful unto my sin, for it is great.’ And great sins are attended with great provocations. That our souls have not died under them, that we have not been rejected of God utterly for them, it is from this holy qualification of our high priest, that he is able sufficiently to bear with all things that are required in the discharge of his office. Were it not so, he would, on one occasion or another, wherein now weadmire his lenity and forbearance, have sworn in his wrath, that we should not enter into his rest. 3. Instability in promises and engagements, especially as breaking forth into frequent instances, is a matter of great provocation. This is that which God complains of in Israel, as wherewith he was almost wearied, Hos. vi. 4. And herein also do we try and exercise the forbearance of our high priest. There is not a day wherein we answer and make good the engagements of our own hearts, either in matter or manner, as to our walking before him in the constant exercise of faith and love. And that we are yet accepted with him, it is because that, duvaras μετριοπαθειν, he can bear with us in all patience and moderation, Again, our ignorances and wanderings are our sufferings, as well as our sins. Sin is the principal affliction, the principal suffering of believers. Yea, all other things are light unto them in comparison hereof. This is that which they continually groan under, and cry out to be delivered from. Herein our high priest is able so to pity us, as undoubtedly to relieve us; but this hath been already insisted on. Obs. III. Though every sin hath in it the whole nature of sin, rendering the sinners obnoxious unto the curse of the law; yet as there are several kinds of sins, so there are several degrees of sin, some being accompanied with a greater guilt than others.—The papists have a distinction of sins into mortal and venial, which is the foundation of one moiety of their superstition. Some sins, they say, are such as in their own nature deserve death eternal, so that there is no deliverance from the guilt of them, without actual contrition and repentance. But some are so slight and small, as that they are easily expiated by an observance of some outward rites of the church. However, they endanger no man’s eternal salvation, whether they repent of them or or not. The worst is but a turn in purgatory, or the charge of a pardon. Because this distinction is rejected by Protestants, they accuse them for teaching that all sins are equal. But this they do untruly. The popish distinction, I confess, might be allowed with respect unto offences against the law of old, as it was the rule of the Jewish polity. For some of them, as murder and adultery, were to be punished capitally without mercy, which therefore were mortal unto the offenders. Others were civilly as well as typically expiated by sacrifice, and so were venial in the constitution of the law; that is, such as were pardoned of course, by attending to some instituted observances. But with respect unto God, every sin is a transgression of the Jaw, and the wages or reward of it is death, Rom. vi. 23. And the curse of the whole law was directed against every one who did not every thing required in it, or failed in any one point of obedience, Deut. xxvii. 263 Gal. iii. 10. And ‘ whosoever shall keep the whole law, and yet offend in one point, he is guilty of all,’ James 11. 10. But there are degrees of sin, and degrees of guilt in sinning. As, 1. There is a distinction of sins with respect unto the persons that commit them. But this distinction ariseth from the event, and not from the nature of the sin itself intended. As suppose the same sin committed by an unregenerate person, and by one that is regenerate: unto the latter, it shall be pardoned; unto the former, continuing so, it shall never be pardoned. But whence is this difference? Is it that the sin is less in the one than in the other? Nay, being supposed of the same kind, commonly it hath more aggravating circumstances in the regenerate than in the unregenerate. Is it because God is less displeased with sin in some than others? Nay, God is equally displeased with equal sins, in whomsoever they are found; if there be any difference, he is more displeased with them in believers than in others. But the difference ariseth merely from the event. Regenerate persons will, through the grace of God, certainly use the means of faith and repentance for the obtaining of pardon, which the other will not; and if they are assisted also so to do, even they in like manner shall obtain forgiveness. No man therefore can take a relief against the guilt of sin from his state and condition, which may be an aggravation, and can be no alleviation of it. 2. There are degrees of sin amongst men unregenerate, who live in a course of sin all their days. We see it is so, and it ever was so in the world. And sometimes here, but certainly hereafter, God deals with them not only according to their state of sin, and their course of sin, but according to the degrees and aggravations of sinin great variety. All do not sin equally, nor shall all be equally punished. 3. In the sins of believers there are different degrees, both in divers, and in the same persons. And although they shall be all pardoned, yet have they different effects; with respect, 1. Unto peace of conscience. 2. Sense of the love of God. 3. Growth in grace and holiness. 4. Usefulness or scandal in the church or the world. 5. Temporal afflictions, And, 6. A quiet or troublesome departure out of this world; but in all, a reserve is still to be made for the sovereignty of God and his grace.

Obs. IV. Our ignorance is both our calamity, our sin, and an occasion of many sins unto us.—Having declared that the high priest was first to offer sacrifices for the sins of men, and then that he was to be compassionate towards them, both in their sins and sorrows; the first instance which the apostle gives of those who are concerned herein, is of them that are ignorant. They stand in need both of sacrifice and compassion. And ignorance in spiritual things is twofold: 1, Original, subjective, and universal. This is that whereby men have their understandings darkened, and are alienated from the life of God, Eph. iv. 18. The ignorance that is in men unregenerate, not savingly enlightened, consisting in the want or defect of a principle of heavenly or spiritual light in their minds, which I have elsewhere at large described. But it is not this sort of persons, nor this sort of ignorance, which are here intended. 2. There is an ignorance which is objective and partial, when the light and knowledge that is in us, is but weak and infirm, extending itself unto some objects, and affecting the mind with darkness and disorder in the apprehension of them also. And this also may be considered two ways. First. Absolutely; and so the best, and the most wise, and the most knowing, are ignorant, and to be esteemed among them that are so; for the best know but in part, and prophesy but in part, and see darkly as in a glass, 1 Cor. xiii. 9, 12. Yea, how little a portion is it that we know of God! We cannot by searching find out the Almighty to perfection: such knowledge is too wonderful for us. Yea, we know nothing perfectly, neither concerning God nor ourselves. If we know him, so as to believe him, fear him, and obey him, it is all that is promised us in this life, all that we can attain unto. Wherefore, let the best of us, 1. Take care that we be not puffed up, or fall into any vain elation of mind upon the conceit of our knowledge. Alas! how many things are there to be seen, to be known in God, that they who are puffed up know nothing of; and nothing do they know as they ought, or as it shall be known. 2. Endeavour in the constant use of all means, to grow in the knowledge of God, and of our Lord and Saviour Jesus Christ. The more we learn here, the more we shall see there is to be learned. 3. Long for the time, or rather that eternity, wherein all these shades shall fly away, all darkness be removed from,our minds, all veils and clouds taken away from about the divine being and glory; when we shall see him as he is, with open face, and know as we are known, which is the eternal life and blessedness of our souls. 4. Know that on the account of the ignorance that is vet in the best, yea that was in the most holy saint that ever was on the earth, they all stand in need of the compassion of our high priest to bear with them, pity, and relieve them. Secondly. This second sort of ignorance may be considered comparatively. So among believers, some are more chargeable with this evil than others, and are more obnoxious unto trouble from it. And these we may distinguish into four sorts: 1. Such as are young and tender, either in years, or in the work of grace upon their souls. These the apostle calls babes and children, that have need to be nourished with milk, and not to have their minds overcharged with things too high and hard for them. And concerning this sort, many things are spoken graciously and tenderly in the Scripture. 2. Such as, through the weakness of their natural capacities, are slow in learning, and are never able to attain unto any great mea- sure of sound knowledge and judgment; although we see many notable natural defects in the minds of them that are sincere, to be abundantly compensated by the light of the knowledge of the glory of God in the face of Jesus Christ, shining plentifully upon them and in them. 3. Such as are so disposed of by the providence of God, in their outward concerns in this world, as that they enjoy not the means of knowledge and growth therein, at least in so full and effectual a manner as others do. Hereby are they kept low in their light and spiritual apprehensions of things, and are thereby obnoxious to manifold errors and mistakes. And of these, partly through the blindness of them, who in many places take upon themselves to be the only teachers and guides of the disciples of Christ, partly through some sloth of their own, in not providing as they ought for their own edification, there is a great number in the world. 4. Such as by reason of some corrupt affections, spiritual sloth, and worldly occasions perpetually diverting their minds, are dull and slow in learning the mysteries of the gospel, and thrive but little in light or knowledge, under an enjoyment of the most effectual means of them. These our apostle complains of, and reproves in particular, ver. 11—13. And this sort of comparative ignorance, is attended with the greatest guilt _ of any, the reasons whereof are obvious. But yet unto ail these sorts, doth our high priest extend his compassion, and they are all of them here intended. And he is compassionate toward us under our ignorance, 1. As it is our calamity, or trouble, for so it is; and as such he pities us in it, and under it. Who is not sensible of the inconveniences and perplexities that he is continually cast into, by the remainders of darkness and ignorance in him? Who is not sensible how much his love and his obedience are weakened by them? Who doth not pant after fuller discoveries, and more clear and stable conceptions of the glorious mystery of God in Christ? Yea, there is nothing, on the account whereof believers do more groan for deliverance from their present state, than that they may be freed from all remainders of darkness aud ignorance, and so be brought into a clear and intimate acquaintance with the uncreated glories of God, and all the holy emana- ἡ tions of light and truth from them. Herein then our merciful high priest exerciseth compassion towards us, and leads us on, if we are not slothfully wanting unto ourselves, with fresh discoveries of divine light and truth, which although they are not absolutely satisfactory to the soul, nor do utterly take away its thirst after the all-fulness of the eternal fountain of them; yet do they hold our souls in life, and give a constant increase unto our light towards the perfect day. 2. This ignorance also is our sin, as being our gradual falling short of the knowledge of the glory of God required in us, and the occasion of manifold failings and sins in our course; most of our wanderings being from some kind of defect in the conducting light of our minds, are things known and confessed. And with respect hereunto, namely, that efficacious influence which our ignorance hath into our frequent surprisals unto sin, it is principally that we have relief from the compassion of our high priest.

Obs. VI. No sort of sinners are excluded from an interest in the care and love of our compassionate high priest, but only those who exclude themselves by their unbelief.—Our apostle useth these two expressions to comprise all sorts of sinners, as they did under the law, unless they were such presumptuous sinners as had no relief provided for them in the institution thereof. Of this nature is final unbelief alone under the gospel. Therefore on all others our high priest is able to have compassion, and will especially exercise it towards poor, dark, ignorant wanderers. And I would not forbear to manage from hence some encouragements to believing, as also tu declare the aggravations of unbelief, but that these discourses must not be drawn out to a greater length. Wherefore I shall only add on this verse,

Obs. VII. It was well for us, and enough for us, that the Lord Christ was encompassed with the sinless infirmities of our nature.

Obs. VIII. God can teach a sanctified use of sinful infirmities, as he did in and to the priests under the law.

Ver. 3.—In the third verse the apostle illustrates what he had asserted concerning the high priest, as to his being encompassed with infirmities, from a necessary consequent thereof. ‘He was to offer sacrifices for his own sins.’ Before he had declared in general that the end of his office was to offer gifts and sacrifices to God, that is, for the sins of the people, but proceeding in this description of him, he mentions his own frailty, infirmity, and obnoxiousness to sin. And this he did, that he might give an account of those known institutions of the law, wherein he was appointed to offer sacrifices for his own sins also.

Καὶ δια ταυτην, that is, say some, δια rovro, the feminine put for the neuter by a Hebraism. Hence it is rendered by some, propterea. But ravrnv plainly and immediately refers to aoSeveav. Propter hanc, or istam infirmitatem. Had the high priest under the law been ἀναμαρτητος, without any sin or sinful infirmity, as the Lord Christ was, he should have had nothing to do, but to offer sacrifice for the sins of the people. But it was otherwise with him, seeing he himself also, as well as they, was encompassed with sinful infirmities.

Oger, ‘he ought. He ought to offer for his own sins, and that on a double account whereinto this duty or necessity is resolved. 1. The nature of the things themselves, or the condition wherein he was. For seeing he was infirm and obnoxious to sin, and seeing he did, as other men, sin actually in many things, he must have been ruined by his office, if he might not have offered sacrifice for himself. It was indispensably necessary that sacrifices should be offered for him and his sin, and yet this no other could do for him, he ought therefore to do it himself. 2. The command of God. He‘ ought so to do,’ because God had so appointed and ordained that he should. To this purpose there are sundry express legal institutions, as we shall see immediately. ay ᾿:

KaSwe περι του λαου; “ in like manner as for the people.’ That is, either the whole people collectively, or all the people distributively, as their occasions did require. In the first way, the great anniversary sacrifice which he celebrated in his own person for the whole body of the people, is principally intended, Lev. xvi. 16, 24. Add hereunto the daily sacrifice belonging to the constant service of the temple, which is therefore used synecdochically for the whole worship thereof,

Dan. vii. 11, 12. For herein also was the whole church equally concerned. Jn the latter way, it respects all those occasional sacrifices, whether for sin or trespasses, or in free-will offerings, which were continually to be offered, and that by the priests alone.

Οὑτω καὶ περι ἑαυτου;, ‘so for himself, in like manner, on the same grounds, and for the same reasons that he offered for the people. He had a common interest with them in the daily sacrifice, which was” the public worship of the whole church: and therein he offered sacrifice for himself also, together and with the people. But besides this, there were three sorts of offerings that were peculiar to him, wherein he offered for himself distinctly or separately.

1. The solemn offering that ensued immediately on his nmauguration, Ley. ix. 2, ‘And he said to Aaron, Take thee a young calf for a sin-offering, and a ram for a burnt-offering, without blemish, and offer them before the Lord,.’ This was for himself, as it is expressed ver. 8, ‘ Aaron therefore went unto the altar, and slew the calf, which was the sin-offering for himself.’ After this he offered, distinctly for the people, a kid of the goats for a sin-offering, ver. 3, 15, And this was for an expiation of former sins, expressing the ervernicn and holiness that ought to be in them that draw nigh to

2. There was an occasional offering or sacrifice which he was to offer distinctly for himself, on the breach of any of God’s commandments by ignorance, or any actual sin, Lev. iv. 3, ‘ And if the priest that is anointed do sin, according unto the sin of the people,’ (that is, in like manner as any of the people do sin,) ‘then let him bring for his sin that he hath sinned, a young bullock without blemish unto the Lord for a sin-offering.’ After which there is a sacrifice appointed of the like nature, and in like manner to be observed. 1. For the sin of the whole people, ver. 13, and then, 2. For the sin of any individual person, ver. 27. And hereby the constant application that we are, on all actual sins to make to the blood of Christ, for pardon and purification was prefigured.

3. There was enjoined him another solemn offering on the annual feast or day of expiation, which he was to begin the solemn service of that great day withal, Lev. xvi. 3, ‘ Aaron shall thus come into the holy place, with a bullock for a sin-offering, and a ram for a burnt- offering.” Ver. 11, ‘And Aaron shall bring the bullock of the sinoffering, which is for himself, and shall make an atonement for himself, and for his house, and shall kill the bullock for the sin offering, which is for himself” After this, he offers also on the same day, for the sins of the people, ver. 15, a bullock for himself, and a goat for the people. And this solemn sacrifice, respecting all sins and sorts of them, known and unknown, great and small, in general and particular, represents our solemn application unto Christ for pardon and sanctification, which, as to the sense of them, may be frequently renewed. The Jews affirm that the high priest used at his offering this sacrifice, the ensuing prayer: JAN aya ὮΝ Pd snNoM sNYyWS My DWT ΤῸΝ “ΓΝ ΡΞ smyw sxomdosywodrmnyd ΝῸ po OWT AN TWP oy Mit Oa 3 ΤΩ mA mana aN. Wp By ps ὩΞῚ sma ἘΝ pd:ipop> posnsur 455% Dons aud oo>dy apa i. 6. 41 beseech thee, O Lord, I have done perversely, I have transgressed, I have sinned before thee: I and my house, and the children of Aaron, and thy holy people. I beseech thee, O Lord, be propitious unto, or pardon, I beseech thee, the iniquities, transgressions, and sins, wherein I have done amiss, transgressed, and sinned before thee, I and my house, and the sons of Aaron, and thy holy people, according as it is written in the law of Moses, thy servant, that in this day thou wouldst pardon and purify us from all our sins.’ Mishnaiot. Tract. Jom. Perek. 4. And all these several sorts of sacrifices for himself, were all of them, as our apostle here speaks, ὑπερ ἁμαρτίων; for sins. And this was necessary, because he was encompassed with infirmities, and obnoxious unto sin, and so stood in no less need of expiation and atonement than the people.

Expositors generally agree, that this is peculiar unto the high priest according to the law, the Lord Christ being neither intended nor included in this expression. For we have shown, that in this comparison, the things compared being on some accounts infinitely distant, there may be that in the one, which nothing in the other answers unto. And that the Lord Christ is not intended in this expression appears,

I. The necessity of this offering for himself, by the high priest, arose from two causes, as was declared. Ist. His moral infirmity and weakness, that is, unto obedience, and obnoxiousness of sin. 2dly. From God’s command and appointment. He had commanded and appointed that he should offer sacrifice for himself. But in neither of these had our Lord Christ any concern. For neither had he any such infirmities, nor did God ordain or require that he should offer sacrifice for himself.

2. Actually Christ had no sin of his own to offer for, nor was it possible that he should, for he was made like unto us, yet without sin. And the offering of the priest here intended, was of the same kind with that which was for the people. Both for actual sins of the same kind, one for his own, the other for the people’s.

3. It is expressly said, that the Lord Christ needed not, as they, to offer, first for his own sins, and then for the people’s, and that because he was in himself, holy, harmless, undefiled, and separate from sinners, ch. vii. 26, 27. This therefore belonged unto the weakness and imperfection of the legal high priest. _

Two expositors of late have been otherwise minded. The first is Crellius or Slichtingius, who says, that the infirmities and evils that Christ was obnoxious unto, are here, by a catechresis, called sins, and for them he offered for himself. The other is Grotius, who speaks to the same purpose: Cum hoc generaliter de omni sacerdote dicitur, sequitur Christum quoque obtulisse pro se ὑπερ ἁμαρτιων" 1. 6. Ut a doloribus illis qui peccatorum pcene esse solent, et occasione peccatorum nostrorum ipsi infligebantur, posset liberari. ‘ Whereas this is spoken generally of every priest, it follows that Christ also offered for himself for sins; that is, that he might be freed from those pains which are wont to be punishments of sins, and which on the occasion of our sins, were inflicted on him. It is well enough known what dogme or opinion is intimated in these expressions. But I answer,

1. This assertion is not universal and absolute concerning every high priest, but every high priest that was under the law, who was appointed to be a type of Christ, so far as was possible by reason of his infirmities. Ξ

2. It is not without danger to say that Christ offered himself dep ἁμαρτιων. He knew no sin, he did no sin, and therefore could not offer a sin-offering for himself. His offering himself to God for us, making his soul an offering for sin, our sins; his being made sin for us, to make atonement or reconciliation for our sins, is fully declared; but of this offering for himself, especially for sin, it is nowhere taught nor intimated.,

3. If he be intended here, then must he offer himself, as the high priest did of old; this the letter of the text enforceth. But the high priest of old was to offer distinctly and separately, first for himself, and then for the people. So the words require it in this place, by the notes of comparison and distinction, KaSwe and οὕτω; as for the people, so or in like manner for himself. Therefore if the Lord Christ be intended, he must offer two distinct sacrifices, one for himself, another forus; now, whereas this he needed not to do, nor did, nor could do, it is undeniably manifest that he hath no concern in this expression.

There remaineth one difficulty only to be removed, which may arise from the consideration of this discourse. For if the high priest of old, notwithstanding his own sins, could first offer for himself, and then for the people, and so make expiation for all sin, what necessity was there that our high priest should be absolutely free from all sin, as our apostle declares that he was, and that it was necessary he should be, ch. vii. 25, 26. For it seems he might first have offered for his own sin, and then for ours.

Answ. 1. It is one thing to expiate sin typically, another to do it. really. One thing to do it in representation by virtue of something else, another to do it effectually by itself. The first might be done by them that were sinners, the latter could not.

2. On that supposition it would have been indispensably necessary that our high priest should have offered many sacrifices. Once he must have offered for himself, wherein we should have had no concern: and then he must again have offered himself for us. Hence, whereas he had nothing to offer but himself, he must have died and been offered more than once, which lay under ell manner of impossibilities.

3. That a real atonement might be made for sin, it was required that our nature which was to suffer, and to be offered, should be united unto the divine nature in the person of the Son of God; but this it could not be, had it not been absolutely sinless and holy. Some observations ensue.

The order of God’s institutions, with respect unto the sacrificing of the high priest for himself, and the people, is observable. And this was, that he should first offer for himself, and then for them. This order was constant, and is especially observable in the great anniversary sacrifice for atonement on the day of expiation, Lev. xvi. Now the reason of this was, 1. Typical, That having first received pardon and purification for himself, he might the better prefigure and represent the spotless holiness of our high priest, in his offering of himself for us. 2. Moral, to declare how careful they ought to be of their own sins, who deal about the sins of others. And we may observe,

Obs. I. That the absolute holiness and spotless innocence of the Lord Christ, in his offering of himself, had a signal influence unto the efficacy of his sacrifice, and is a great encouragement unto our faith and consolation.—This our apostle informs us to have heen necessary, ch. vil. 26, Tovovroe yao ἧμιν empemev αρχιερευς; It was meet, convenient, necessary for and unto us, that we should have such a high priest as was ‘holy, harmless, undefiled, and separate from sinners.’ No other sort of high priest could have done what was to be done for us. Had he had any sin of his own he could ne ver had taken all sin from us. From hence it was that what he did was so acceptable with God, and that what he suffered was justly imputed unto us, seeing there was no cause in himself why he should suffer at all. This therefore is frequently mentioned and insisted on, where his sacrifice is declared. 2 Cor. v. 21, ‘He hath made him to be sin for us who knew no sin, that we might be made the righteousness of God in him.’ He was made sin for us when he was made a sacri~ fice for sin, when his soul was made an offering for sin. Hereon depends our being made the righteousness of God in him, or righteous before God through him. But not on this as absolutely considered, but as he was made sin, who knew no sin; who was absolutely innocent and holy. So the apostle Peter mentioning the redemption which we have by his blood, which was in the sacrifice of himself, he says it was ‘as of a lamb without spot, and without blemish,’ 1 Pet. 19. And treating again of the same matter he adds, ‘ Who did no sin, neither was there guile found in his mouth,’ 1 Pet. 11. 22; so Rom. viii. 3. And we may see herein, 1. Pure unmixed love and erace. He had not the least concern in what he did or suffered herein for himself. This was the grace of our Lord Jesus Christ, that being rich, for our sakes he became poor. All that he did was from sovereign love and grace. And will he not pursue the same love unto the end? 2. The efficacy and merit of his oblation, that was animated by the life and quintessence of obedience. There was in it, the highest sufferings, and the most absolute innocency, knit together by | an act of most inexpressible obedience. 3. The’ perfection of the example that is set before us, 1 Pet. ii. 21, 22. And from hence we may also observe, That,

Obs. II. Whosoever dealeth with God or man about the sins of others, should look well in the first place unto his own. The high priest was to take care about, and first to offer for his own sins, and then for the sins of the people. And they who follow not this method, will miscarry in their work. [5 is the greatest evidence of hypocrisy for men to be severe towards the sins of others, and careless about their own. ‘There are four ways whereby some may act with respect unto the sins of others, and not one of them wherein they can discharge their duty aright, if in the same kind they take not care of themselves in the first place.

1. It is the duty of some, to endeavour the conversion of others from a state of sin. As this belongs to parents and governors in their place so is it the chief work of ministers, and principal end of the mnistry. So the Lord Christ determines it in his mission of Paul. “1 send thee to the Gentiles, to open their eyes, to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sin, and an inheritance among them that are sanctified by faith that is in me,’ Acts xxvi. 17, 18. How shall he apply himself hereunto? how shall he be useful herein, who was never made partaker of this mercy himself? How can they press that on others, which they neither know what it is, nor whether it -be or not, any otherwise than as blind men know there are colours? By such persons are the souls of men ruined, who undertake the dispensation of the gospel unto them, for their conversion unto God, knowing nothing of it themselves.

2. It is our duty to keep those in whom we are concerned, as much as in us lieth, from sinning, or from actual sin. ‘These things I write unto you,’ saith the apostle, ‘that you sin not,’ 1 Johnii. 1. With what confidence, with what conscience can we endeavour this towards others, if we do not first take the highest care herein of ourselves? Some that should watch over others, are open and profligate sinners themselves. The preaching, exhortations, and reproofs of such persons do but render them the more contemptible, and on many accounts tend to the hardening of those whom they pretend to instruct. And where men regard iniquity in their hearts, although there be no notoriety in their transgressions, yet they will grow languid and careless in their watch over others; and if they keep up the outward form of it, it will be a great means of hardening themselves in their own sin. -

3. To direct and assist others in the obtaining pardon for sin, is also the duty of some. And this they may do two ways. 1. By directing them in their application unto God by Jesus Christ, for grace and mercy. 2. By earnest supplications with them and for them. And what will they do, what can they do in these things sincerely for others, who make not use of them for themselves? I look on this as one of the greatest blessings of the ministry, that we have that enjoined us to do with respect unto others, which may sanctify and save their souls; and God hath so ordered things, that we neither can, nor will diligently attend unto any thing of that kind towards others, concerning which we do not first endeavour to have its effect upon ourselves.

4. To administer consolation under sinning, or surprisals with sin, unto such as God would have to be comforted, is another duty of the like kind. And how shall this be done by such as were never cast down for sin themselves, nor ever spiritually comforted of God? It behoves us therefore in all things, wherein we may deal with others about sin, to take care of ourselves in the first place, that our consciences be purged from dead works, that in all we do we may serve the living God.

Obs, III. No dignity of person or place, no duty, no merit, can deliver sinners from standing in need of a sacrifice for sin. The high priest, being a sinner, was to offer himself.

Obs. IV. It was a part of the darkness and bondage of the church under the Old Testament, that their high priests had need to offer sacrifices for themselves and their own sins. This they did in the view of the people; who might fear lest he could not fully expiate their sins, who had many of his own, and was therefore necessitated in the first place, to take care of himself. It is a relief to sinners, that the word of reconciliation is administered unto them, and the sacrifice of Christ proposed, by men subject unto the like infirmities with themselves. For there is a testimony therein, how that they also may find acceptance with God, seeing he deals with them by those who are sinnersalso. But these are not the persons who procure the remission, or have made the atonement which they declare. Were it so, who could with any confidence acquiesce therein? But this is the holy way of God. Those who are sinners, declare the atonement which was made by him who had no sin.