Christ their High Priest, in the sacrifice for sin which he offered on their behalf. He was ordained (тα πроs TOY OEOV) "to do all things with God," that were to be done for us; that we might be pardoned, sanctified, and saved. This he undertook when he undertook his office. If any one thing be omitted, as good all were so; for assuredly none besides himself in heaven or earth could do ought in this matter; but he hath faithfully, mercifully, and fully done all that was to be done with God on our behalf. Particularly, as the grand and only foundation of happy intercourse between heaven and earth, he hath offered that great sacrifice which was promised and represented from the foundation of the world.

VERSE 2.

Who can have compassion on the ignorant, and on them that are out of the way, for he himself is compassed with infirmity.

$1. Introductory remarks, and the subject stated. §2. (I.) A necessary qualification of a High Priest. 3. (II.) The peculiar object of his sacerdotal acts. §4. (III.) A special reason of the qualification. $5---8. (IV.) Observations. $9. Additional observations.

§1. THE apostle having before proposed, doth in this and the ensuing verses farther pursue, a description of an High Priest, according to the law; that whatever was useful or excellent in such an 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 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 he discharged-had no place in him at all. To understand, therefore, aright the comparison here made between the High Priest under the law, and Jesus Christ, we must observe:

1. That all real necessary, useful conditions and qualifications of an High Priest, required by the law, were found in Jesus Christ, as our High Priest; whereby he answered the representations that were made of him under the Old Testament.

2. That whatever adhered necessarily to the persons of the High Priests, as they were sinful men, "partakers of our nature as depraved," was not to be sought for, nor found in him. And to these there is added, as a necessary result of both,.

3. That sundry things wherein the singular eminency and perfection of this office doth consist, were so peculiar to him, as that they never were nor could be represented by the High Priest constituted such by the law. To this purpose is the observation of Chrysostom on the place: "First, he sets down the things that are common to both; then declares wherein he (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."

There are three things in the words:

First, a great and necessary qualification or endowment of an High Priest; he is one who is "able to have, compassion."

Secondly, the peculiar object of his office-acts, proceeding from, and suited to that qualification; "those who are ignorant, and who wander from the way." Thirdly, a special reason of the qualification; because he himself is compassed with infirmity."

§2. (I.) "Who can have compassion." "Who can," the word (duvapa) properly signifies natural ability; (δύναμαι) but, in a secondary sens, de tes also a moral power, with respect to the bus 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. One (Suvauevos, potens) able, is as much as one (navos, idoneus) meetly qualified, with dispositions and inclinations suited to his work. It includes both 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, or unfit for this work; and also an assertion of a positive inclination and ability for it; who is able, hath nothing in nature or state to hinder him; is disposed to it, and ready for it.

The word, μelpioжaberv) to have compassion, is no where used in the New Testament, but in this place; and, as most suppose, it is here used in a sense new and peculiar. Hence have interpreters so variously rendered it. In other writers it signifies constantly "to moderate affections." Thence (elgioτalys, is modice, or moderate affectus; qui modum tenet in animi perturbationibus) "one who is moderate in his affections; who exceeds not due measures in perturbations of mind." So (μεlprorDew, is moderate ferre) to bear any thing, especially provocations to anger, moderately, without any great commotion of affections, so as to be stirred up to wrath, severity, and displeasure. If the word be used in this sense, then respect is had to what 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 applied to Jesus Christ is a matter of the highest encouragement and consolation to believers. Were there not an absolute

sufficiency of this disposition in him, and that as to all occurrences, he must needs cast us off in displeasure. But rather, by the original word (Lepios) in this composition, the apostle intends the just and due measure of a disposition to compassion; yet not implying that he sets bounds to it with respect to any excess; he is one that doth not come short herein, who will not fail in any instance, who hath a sufficient measure of it to anwer the condition and necessities of all with whom he hath to do. And this doth not infer a new sense distinct from that before mentioned; but farther explains it, according to the intention of the apostle, in the peculiar use of the word.

I see no reason to confine myself to either of these senses precisely; but do rather think, that the apostle on purpose made use of this term to include them both. For suppose the object of this qualification of the high priest to be the ignorance and wanderings of his people, considered as provoking to himself, as every sin is attended with provocation, then the word imports one (qui potest moderate ferre) "who is able to bear with them, with that due moderation of mind and affection as not to have any very vehement commotions of the one or the other against them." For, if he should be liable to such impression, he would be provoked to call them "rebels," as did Moses, and to say, as in the prophet, "I will feed you no more, that that dieth let it die," Zech. xi, 9. But he is able to bear with them patiently and meekly, so as to continue in the faithful discharge of his office towards them. This Moses was not able always to do, Num. xi, 12, "Have I conceived all this people? Have I begotten them, that thou shouldest say to me, Carry them in thy bosom, as a nursing father beareth the sucking child?" Yet this is required in an high priest, and that

he should no more cast off poor sinners for their "ignorance and wanderings," than a nursing father should cast away a sucking child for its crying or forwardness. So our apostle, in his imitation of Jesus Christ, affirms, that in the church he "was gentle among them, as a nurse cherisheth her children," 1 Thes. ii, 7. Not easy to be provoked, not ready to take offence, or cast off the necessary care. Jesus Christ our High Priest is able, with all meekness and gentleness, with patience and moderation, to bear the infirmities, sins, and provocations of his people, even as a nurse, or a nursing father, beareth with the weakness and forwardness of a poor infant. On the other hand: 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 to themselves, then the term signifies his nature and disposition, as meet, prepared and inclined so to commiserate, and consequently to relieve, as shall be sufficient 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 díversely 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 singu lar word. At least, I am not able to embrace either of these senses to the exclusion of the other. An high priest, therefore, is one who can quietly bear with the weaknesses and sinful provocations of them that are ignorant and wander out of the way; as also to pity them to such a degree as never to be wanting to their help.

§3. (II.) The compassion described, accompanied with meek and patient bearing, is exercised towards— "the ignorant, and them that are out of the way."