great a length. VERSE 15.
_ But this precedent description of our high priest may be thought to include a discouragement in it in reference unto us, which may take off from all the encouragements which might be apprehended to lie in his office. For if he be in himself so great and glorious, if so exalted above the heavens, how can we apprehend that he hath any concernment in us, in our weak, frail, tempted, sinning condi- tion? and how shall we use either boldness or confidence in our ap- proach unto him for help or assistance? If the apostle Peter, upon a discovery of his divine power in working of one miracle, thought himself altogether unmeet to be in his presence, whilst he was on the
416 AN EXPOSITION OF THE [CHAP. IV.
earth, in the days of his flesh, and therefore cried out unto him, “Depart from me, for I am a sinful man, O Lord,” Luke v. 8,—how much more may we be terrified by his present glory from attempt- ing an access unto him! And how shall we conceive that, in all this glory, he will entertain compassionate thoughts concerning such poor, sinful worms as we are? ‘Yea,’ saith the apostle, ‘we may, on the consideration of him and his office, “ come boldly to the throne of grace;”’ the especial reason whereof, removing this objection, and adding a new sort of encouragement, he gives us, verse 15.
Ver. 15.— 0b yap exgomev cpyrepta uy Ouvdwevov ovuradjous rag dobe- velais Away, wemerpucwevoy OF xara rdvra xual omoldrnra, yuwpig Gmapriag.
Od yelp Exouev. Syr., 12783 x2, “ for there is not to us;” an Hebraism, “we have not.”
M4 duvdpevoy cvurabjocs. Syr., VOR S82 vr “ qui non possit compati,” gui non possit, ut patiatur;” “ who cannot suffer.” Vulg. Lat., “ qui non pos- sit compati;” “that cannot have compassion,’ “ that cannot suffer with.” Beza, “qui non possit affici sensu;” ‘‘who cannot be affected with a sense.” Arab., ‘qui non possit deflere,” “that cannot mourn.”
Tais dobevelais quov. Syr., “with our infirmity,” in the singular number. We follow Beza, “touched with the feeling of our infirmities ;” which well ex- presseth the sense of the words, as we shall see.
Tlereipamivov' 02, “sed tentatum.” Syr., 6223, “who was tempted;” one copy reads em elpoouevoy § ; of which word we have spoken before.
Kard ravta. Vulg. Lat., “ per omnia.” Rhem., “in all things.” So Erasm,. and Beza, “in omnibus,” “ in “all things.” Syr., 572 228, “in omni re,” “in every thing.”
Kad duocryre. Bez., “similiter.” Vulg. Lat., Erasm., “ pro similitudine.” Rhem., “ by similitude.” Syr., J0228, “even as we.” Ours, “like as we are,” supplying the verb substantive; “ ane similitudinem.”
_ Xupis cuapriaes, Bez., “absque tamen peccato;” whom we follow in the supply of “ tamen,”— yet without sin.” Vulg. Lat., “ absque peccato,” * without sin.” Syr., SM°Lh 72 WS, “excepto peccato,” “ sin being excepted.” Some use we shall find in these varieties.!
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Ver. 15.—For we have not an high priest who cannot be touched with the feeling (affected with a sense] of our infirmities; but was every way tempted in like manner [with us], without sin.
The words contain a further description of our high priest, by such a qualification as may encourage us to make use of him and im- prove his office unto our advantage. For whereas those things which may induce us to put our trust and confidence in any, or to expect benefit or advantage thereby, may be reduced unto two heads,— 1. Greatness and power; 2. Goodness and love,—he manifests both sorts of them to be eminently in our high priest. The former he
» Tlewespawevov is the reading of Knapp and Tischendorf, on the ng of CJ, and most other MSS. —ED,
VER. 15.] EPISTLE TO THE HEBREWS. ALT
declares, verse 14; for he is “ Jesus the Son of God, who is passed through” and exalted above “the heavens.” The latter sort are ascribed unto him in these words.
The causal connection, yép, “for,” doth not so much regard the connection of the words, or express an inference of one thing from another, as it is introductive of a new rea- son, enforcing the purpose and design of the apostle in the whole. He had exhorted them to “hold fast their profession” upon the account of their high priest, verse 14; and directs them to make addresses unto him for grace and strength enabling them so to do, verse 16. With regard unto both these duties, to show the reason- ableness of them, to give encouragement unto them, he declares the qualifications of this high priest, expressed in this verse. These things we may, these things we ought to do,—
“ For we have not an high priest that cannot.” The manner of the expression is known and usual. A double negation 3, zyouev doth strongly and vehemently affirm. It is so with our éxupia wa dv- high priest, even the contrary to what is thus denied. “°”
He is such a one as can be affected.
“ We have an high priest.” The apostle introduceth this for an- other purpose. Yet withal he lets the Hebrews know | : that in the gospel state there is no loss of privilege in ,)*"” “*" any thing as to what the church enjoyed under the law oi Moses. They had then a high priest who, and his office, were the life and glory of their profession,and worship. ‘ We also,’ saith he, ‘have a high priest ; who how much, in his person, and office, and usefulness unto the church, he excelleth the high priest under the law he hath partly showed already, and doth more fully declare in the ensuing chapters. The mention of it is introduced for another end, but this also is included in it. The people of God under the gospel are not left without a high priest; who is in like manner the life and glory of their profession, worship, and obedience. For our apostle takes a diverse course in dealing with the Gentiles and the Jews in this matter. Treating with the Gentiles, he minds them of their miserable condition before they were called to the knowledge of Christ by the gospel, as Eph. ii, 11-13; but treating with the Jews, he satisfies them that they lost no advantage there- by, but had all their former privileges unspeakably heightened and increased. And our relation to him and interest in him are ex- pressed in this word zyov, “we have him;” or, as the Syriac, “ there is tous.” God hath appointed him, and given him unto us; and he is ours, as to all the ends of his office, and by us to be made use of for all spiritual advantages relating unto God. The church never lost any privilege ence granted unto it, by any change or alteration that God made in his ordinances of worship, or dispensations to-