(8dly.). The Jews, to whom Paul wrote, knew that the principal work of the high priest was to make atonement with God for sin, whereof their expiation and freedom from it were a consequent; and therefore they understood this act and duty accordingly, it being the usual expression of it that the apostle applies unto it. They knew
that the great work of their high priest was to make atonement for —
them, for their sins and transgressions, that they might not die, that the punishment threatened in the law might not come upon them, as is fully declared, Lev. xvi. 10, 21. And the apostle now instructs
them in the substance of what they had before attended unto in types and shadows. Nor is there any mention in the Scripture of
VER. 17, 18] EPISTLE TO THE HEBREWS. 477
the expiation of sin but by atonement, nor doth this word ever in any place signify the real cleansing of sin inherent from the sinner; so that the latter sense proposed hath no consistency with it.
The difficulty pretended from the construction is not of any mo- ment. ‘The sense and constant use of the word being what we have evinced, there must be an ellipsis supposed, and jrdoxzobas reg &mcp- ring is the same in sense with iAdoxeodas riv Osby wep) ray &wapridiv,—“to make reconciliation with God for sins;’ as the same phrase is in other places explained.
6. There is a further double enforcement of the necessity of what was before affirmed, concerning his being “made like unto his brethren in all things,” with reference unto his priesthood; and the first is taken from what he did or suffered in that condition, the other from the benefits and advantages which ensued thereon ;—the first in these words, “For in that he himself hath suffered being tempted.”
"EV & yap, “ for in that.” That is, say some, “in the same nature,” he suffered in the flesh that he took, being tempted. But the words seem rather only an illation of what the apostle concludes or infers from that which he had before laid down: WS3, “ whereas,” “inasmuch,” “seeing that.” So both 2g” ¢ and ¢v ¢ are often used, Rom. v. 12.
Now, it is here affirmed of Christ that réqovde reipacdets, “he suffered being tempted;” not, “it happened unto him to be tempted,” which we before rejected. The Vulgar Latin, Ten! pita aiee and expositors following that translation, “ He suffered bares and was tempted.” But the “and” inserted we have showed to be superfluous; and it is acknowledged to be so by Erasmus, Estius, & Lapide, though Tena with some others contend for the retaining of it. It is not the suffering of Christ in general that is here intended, nor is the end mentioned of it that of his suffering in general, which was to make reconciliation; but the succouring and relieving of them
that are tempted, which regards the sufferings that befell him in his temptations. It is not his sufferings absolutely considered, nor his being tempted, that is peculiarly designed, but his suffering in his temptation, as was before observed. To know, then, what were these sufferings, we must inquire what were his temptations, and how he was affected with them.
To“tempt,”’ and “temptations,” are things in themselves of an indif- ferent nature, and have no moral evil in them absolutely considered. Whatever attends them of that kind proceeds either from the intention of the tempter or the condition of them that are tempted. Hence God is said to tempt men, but not to induce them unto sin, Gen. xxii. 1, James i, 13. hat of evil ensues on temptation is from the tempted themselves. Moreover, though temptation seems
> Cd Ey w.
478 AN EXPOSITION OF THE [cHAP, II.
to be of an active importance, yet in itself it is merely for the most part neutral. Hence it compriseth any thing, state, or condition, whereby a man may be tried, exercised, or tempted, And this will give us light into the various temptations under which the Lord Christ suffered; for although they were all external, and by impres- sions from without, yet they were not coniined unto the assaults of Satan, which are principally regarded under that name. Some of the heads of them we may briefly recount :—
(1.) His state and condition in the world. He was poor, despised, persecuted, reproached, especially from the beginning unto the end of his public ministry. Herein lay one continued temptation; that is, a trial of his obedience by all manner of hardships. Hence he calls this whole time the time of his temptations, “ Ye have continued with me in my temptations;” or in the work that he carried on in a constant course of temptation, arising from his outward state and condition. See James i. 2; 1 Pet. v. 9. In this temptation he suffered hunger, poverty, weariness, sorrow, reproach, shame, con-_ tempt; wherewith his holy soul was deeply affected. And he underwent it cheerfully, because it was to be the condition of them whose preservation and salvation as their high priest he had under- taken, as we shall see. And his experience hereof is the spring of their comfort and safety.
(2.) Whilst he was in this state and condition, innumerable par- ticular temptations befell him, under all which he suffered:—{1. ] Temptations from his relations in the flesh, being disregarded and disbelieved by them,—which deeply affected his compassionate heart with sorrow; [2.] From his followers, being forsaken by them upon his preaching the mysteries of the gospel; [3.] From his chosen — disciples, all of whom left him, one denied him, and one betrayed. him; [4] From the anguish of his mother, when “a sword pierced through her soul” in his sufferings; [5.] From his enemies of all sorts;—all which are at large related in the Gospel: from all which his sufferings were inexpressible.