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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 high 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 nature 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 priesthood. 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 inevi tably, 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 an 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 an high priest, as required in him by the law, were ail

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 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.

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 certain 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. Τεως εν ά κοινά εστι τίθησι πρώτα, και τοτε δείκνυσιν ότι ὑπερέχει, ἡ γαρ κατα συγκρισιν ὑπεροχη έτω όταν εν μεν τοις κοινωνή, εν δε й τοῖς ὑπερέχη ει હૈદ μη ουκ ετι κατα συγκρισιν. 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 there is an equality, in others, an excellency on one side, and if it be otherwise, there is no comparison. The words of the second verse are:

VER. 2. Μετριοπαθείν δυνάμενος ποις αγνούσι και πλανωμένοις, επεί και αυτός περίκειται ασθένειαν.

Mergiomadeir duvausvos, Vulg. Lat. qui condolere possit, that can grieve with.' Rhem. that can have compassion.' Arias.. mensurate pati potens that is able to bear moderately.' Syr.

and who can let down *,דנמן נפשה ונכש עם ואינא משכה

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or humble himself, his soul, and suffer with,' or condescend 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 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.'

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Tois agrosor na wλavouevos, 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.'

Пeginsitaι aodiveray, Syr. was, is cloathed,' compassed with infirmity, as a man is with his cloathing that is about him, and always cleaving to him.

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.

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 an high Priest. He is, he was to be, one who is able to have compassion.'

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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.

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First, Μετριοπαθειν δυνάμενος. Δυναμαι doth, 1. 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 infinite, the other derived, dependant 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. 2. 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. Ov duvards Totagion Kugiou πίνειν, και ποτηριον δαιμονίων, σε 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. O que duraμsda ti xaTa της αληθείας, "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. Avvaμves, potens, Δυνάμενος, VOL. IV.

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is as much as inavos 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 chap. ii. 17, 18. iv. 15. 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.

Mergionale. This word is no where 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. Merginas is modice, or moderatè affectus, qui modum tenet in animi perturbationibus, one who is moderate in his affections, who exceeds not due measure in perturbations of mind. And μergioasa 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. 50 μετριοπαθεί is moderat 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 moderatè) ferre potens. An example hereof we may take in Moses. He was μergians, in a high and excellent manner; whence is that character given of him by the Holy Ghost, Num. xii. 3. " And the man Moses was 7N uy, Teaus podea, very meek above all men." It 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 urgians; 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 all things, ready, but upon provocation of the people, spoke unadvisedly and in wrath, say

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ing, "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 moderately 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.

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The Vulg. Lat. as we saw, reads, qui condolere possit, which is the same with duvausvos cupana, chap. iv. 15. " can be touched with a feeling." And it is not improbable but that μτριοπαθείν may be used here in the same sense with συμπαθησαι, chap. 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 an 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 sufficiently pity the condition of the ignorant.' By μsteios, 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

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