456 AN EXPOSITION OF THE © [CHAP. Vv.
it to be with a high priest, and thus is it with Jesus Christ. He is able, with all meekness and gentleness, with patience and moder- ation, to bear with the infirmities, sins, and provocations of his people, even as a nurse or a nursing father beareth with the weakness and frowardness of a poor infant.
Again; 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 them- selves; then this duvéuevog werprorade?y signifies his nature and dis- position as meet, prepared, and inclined, so to pity and commiserate, and consequently relieve in the way of his office, as shall be suf- ficient 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, therefore, is one who can quietly bear with the weaknesses and sinful provoca- tions of them that are ignorant and wander out of the way, as also 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
Tos '2U2, Ps. xli. 2,—one that is so “ wise and understanding ” in the state and condition of the poor as duly to relieve them.
2. 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 com- passion. 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 them that are out of the way;” that is, those among 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 be- lievers. 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
VER. 2.] EPISTLE TO THE HEBREWS. 457
down and discouraged, the Holy Ghost here proposeth this qualifi- cation 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 the 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 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 bur- dened with an apprehension of the guilt and danger that are in these things,—those who are sensible of their ignorance and wanderings. Tots dyvoovos, “to them that are ignorant.” Not the mere affection of the mind or ignorance itself, but the consequences and effects of it in actual sins, are principally intended: ‘To such as are obnoxious to sinning, to such as sin, through the igno- rance and darkness of their minds.’ There was under the law a sac- rifice provided for them who sinned 722¥2, through “ignorance” or “error,” Lev. iv. For whereas, in the first three chapters, Moses had declared the institution and nature of all those sacrifices in general whereby the justification and sanctification of the church was typi- cally wrought and represented, with the obligation that thence was upon 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 there- unto, 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, chap. vi, yet adds that there will be a remaining principle of sin in them, bringing forth fruits and effects answerable unto its nature, chap. vii., which he declares how we are relieved against by Jesus Christ, chap. viii. ; so was it in the institution of these sacrifices, whose order and nature is in this chapter [ Lev. iv.] unfolded. For, as was said, after the de- claration of the sacrifices which concerned the justification and sanc- tification of the church in general, Moses distributes the following sins of the people into two sorts; into those which were committed n33W3, by “ignorance,” unadvisedly, or in error; and those which were committed 27 7}3, 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, 80, “If any soul sin through ignorance, then he shall bring a she goat of the first year for a sin-offering. And the priest shall make