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.
2. That whatever did adhere necessarily unto the persons of the high priests of old as they were sinful men, partakers of our na- ture 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 exur- gency of both,—
3. That sundry things, wherein the peculiar eminency, advance- ment, 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.
Wherefore it is not an exact parallel or complete resemblance between the legal high priest and Christ, the Son of God, which the apostle designeth, but such a comparison as wherein, there being an agreement in things substantial with respect unto a cer- tain end, yet the differences are great and many; which only can take place where one of the comparates is indeed on many accounts incomparably more excellent than the other. To this purpose is the observation of Chrysostom on the place: Téws ofv & xowd éors ridno: xparas nal rire Seixvucw Sri borepiyer 4 yap xara obyxpiow vars- poy?) orw..... Grav dv wiv rong nowy, ev de rors Umepixn* ef OF uy ox irs xare odyxpiow.—* First, he sets down the things that are common to both, then declares wherein he” (that is, Christ) “excelleth; for so an excellency is set out by comparison, when in some things
452 AN EXPOSITION OF THE [CHAP. Vv.
there is an equality, in others an excellency on one side; and if it be otherwise there can be no comparison.” The words of the second verse are,—
Ver. 2.—Merpiorabel duvewevos roig dyvootor nal wAcuvapuévors, sarel not aris wepineiras Kobeveray.
Merpioradeiv dvvepevoc. Vulg. Lat., “ qui condolere possit,” “ that can grieve with.” Rhem., “that can have compassion.” Arias, “ mensuraté pati potens,” “that is able to bear moderately.” Syr., 92 WOR Mp2 7927 nDv2 NPS}, “ and who can let down” (or “humble himself”) “his soul, and suffer with,” or con- descend to suffer with. Arab., “who can spare and forgive.” The Ethiopic translation, referring this wholly to the high priest under the law, by way of op- position, 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 ;” that is, “who can sufficiently pity and have com- passion on the condition,” etc. There is not only a variety of expression used, but various senses also are intended by these interpreters, as we shall see in the exa- mination of them. Ours, “who can have compassion on;” and in the margin, “reasonably bear with.”
Tois cdyvooto: xal rrnvwméevors, “ignorantibus et errantibus.” Bez., “ aber- rantibus;” 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.”
Tlepixerras dodeverev. Syre, wd, is “clothed,” compassed with infirmity, as a man is with his clothing that is about him and always cleaving to him.
Ver, 2.—Who can have compassion on [7s able mercifully to bear with] the ignorant, and those that wander from the way, seeing that he himself also is compassed with infirmity.
The 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.
There are three things in the words:—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 in- quired into. .
1. Merpioradet durvdéuevog, Atvawcs doth first and properly signify natural ability, a power for the effecting of any thing. And it is used concerning God and man, according to their distinct powers and abilities;—the one original and absolutely
Avyeipevos.
VER. 2.] EPISTLE TO THE HEBREWS. 453
infinite; the other derived, dependent, and variously limited. This is the first and proper signification of the word, which is so known as that it needs no confirmation by instances. Secondly, It signifies a moral power, with respect unto the bounds and limits of our duty. So, “Illud possumus quod jure possumus,’—‘ That we can do which we can do lawfully.” Men can do many things naturally that they cannot do morally,—that is, justly; and they do so every day. 1 Cor. x. 21, Od dbvacte rorhpiov Kupiou wivew xed wornpiov dcs- woview,—“ Ye cannot drink the cup of the Lord and the cup of devils;” ‘ ye cannot do it righteously, ye ought not to do it.’ 2 Cor. xill, 8, O yap duvdmedd v1 xard rig &rndelac,—“ We can do nothing against the truth, but for it.” So, then, it expresseth a power com- mensurate unto our duty, and exerted in the discharge of it, Gen. xxxix. 9. Thirdly, Avvémevos, “potens,” is as much as ixavés, “ido- neus,’ 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 chap. ii. 17, 18, iv. 15. And this sense, which is here intended, may be conceived two ways, or it includes two things:—(1.) 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. (2.) 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. Merpioraée. 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 inter- preters 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.” Merpioradys is “modicd,” or “ moderaté affectus; qui modum tenet in animi perturbationibus ;”—“one who is moderate in his affections; who exceeds not due measure in per- turbations of mind.” And werpordédee is rendered by Cicero, “ Mo- dus naturalis in omni perturbatione;” that is, in the consideration of such things as are apt to disturb the mind and affections, espe- cially anger, to observe a mean, not to be moved above or beyond due measure. So werpiradéw is “moderate ferre,’ to “bear any thing,” especially provocations unto anger, “ moderately,” without any great commotion of affections, so as to be stirred up to wrath, se- verity, and displeasure. So Arias, “mensuraté” (better “moderate”) “pati potens.” An example hereof we may take in Moses. He was werpioraiyg in a high and excellent manner; whence is that character given of him by the Holy Ghost, Num. xii 3, “ Now the