Hebrews 5:2

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,

(1.) 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,

(2.) 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,

(1.) Such as arise from the essence and constitution of it, and so are naturally and absolutely necessary unto all that are partakers thereof as created;

(2.) 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 unto him that should be a high priest, and that not only unto 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 unto them, as to the proportion of their interest therein, yet was it 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 inevitably, 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 a 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 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 fulfill 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:

Τέως ου῏ν ἅ κοινά ἐστι τίθησι πρῶτα· καὶ τότε δείκνυσιν ὅτι ὑπερέχει· ἡ γὰρ κατὰ σύγκρισιν ὑπεροχὴ οὕτω..... ὅταν ἐν μὲν τοῖς κοινωνῇ, ἐν δὲ τοῖς ὑπερέχῃ· εἰ δὲ μὴ οὐκ ἐτι κατὰ σὐγκρισιν.

“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 can be no comparison.”

The words of the second verse are,

Hebrews 5:2. Μετριοπαθεῖν δυνάμενος τοῖς ἀγνοοῦσι καὶ πλανωμένοις ¸ ἐπεὶ καὶ αὐτὸς περίκειται ἀσθένειαν.

Μετρισπαθεῖν δυνάμενος. 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., וִאֵינָא מֶשְׁכַּה דְּנַמֵךְ נַפְשֵׁהּ וְנֵחַשׁ עַם, “and who can let down” (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 saris est possit miserari vicem ignorantium;” that is, “who can sufficiently pity and have compassion 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 examination of them. Ours, “who can have compassion on;” and in the margin, “reasonably bear with.”

Τοῖς ἀγνοοῦσι καὶ πλανωμένοις, “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.”

Περίκειται ἀσθένειαν. Syr., לְבִישׁ, is “clothed,” compassed with infirmity, as a man is with his clothing that is about him and always cleaving to him.

Hebrews 5:2. 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 seine 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 inquired into.

1. Μετριοπαθεῖν δυνάμενος. Δύναμαι 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 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 Corinthians 10:21, Οὺ δύνασθε ποτήριον Κυρίου πίνειν καὶ ποτήριον δαιμονίων, “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 Corinthians 13:8, Οὐ γὰρ δυνάμεθά τι κατὰ τῆς ἀληθείας, “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, Genesis 39:9. Thirdly, Δυνάμενος, “potens,” is as much as ἱκανός, “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 Hebrews 2:17-18; Hebrews 4:15. 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.

Μετρισπαθεῖν. 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 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.” Μετριοπαθής is “modicè,” 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 μετριοπάθεια 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. So μετριοπαθέω 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, severity, and displeasure. So Arias, “mensurate ” (better “moderate”) “pati potens.” An example hereof we may take in Moses. He was μετριοπαθής in a high and excellent manner; whence is that character given of him by the Holy Ghost, Numbers 12:3, “Now the man Moses was עָנָו מְאֹד (πραῦvς σφόδρα), “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 μετριοπαθής; 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 μετριοπαθεῖν, but, upon the provocation of the people, “spoke unadvisedly” and in wrath, saying, “Hear now, ye rebels; must we fetch you water out of this rock?” Numbers 20:10. 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.

The Vulg. Lat., as we saw, reads, “qui condolere possit;” which is the same with δυνάμενος συμπαθῆσαι, Hebrews 4:15, “can be touched with a feeling.” And it is not improbable but that μετριοπαθεῖν may be used here in the same sense with συμπαθῆσαι, Hebrews 4:15. 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 a high priest as he is merciful, and of his disposition unto pity and compassion, with his readiness thereon to relieve and succor 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 further 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 μέτριος, 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 it to answer the condition and necessities of all with whom he hath to do. And this doth not infer a new sense, distinct from that last before mentioned, but only further explains it, according to the intention of the apostle in the peculiar use of this word.

I see no reason to confine myself unto either of these senses precisely, but do rather think that the apostle on purpose made use of this word to include them both. For, Suppose the object of this qualification of the high priest, in them that are ignorant and do wander out of the way, be their ignorance and wanderings, that is, their sins, and those considered as containing a provocation of himself, as every sin is attended with provocation; then δυνάμενος μετριοπαθεῖν is “qui potest moderate ferre,” “who is able to bear with them with that due moderation of mind and affections,” as not to have any vehement commotion of the one or the other against them: for if he should be liable unto such impressions provoked to call them “rebels as did Moses; and to he would be to say, as in the prophet, “I will feed you no more; let that that dieth die,” Zechariah 11:9. But he is able to bear with them patiently and meekly, so as to continue the faithful discharge of his office towards them and for them. This, as we observed, Moses was not able always to do, as he also complains, Numbers 11:12, “Have I conceived all this people? have I begotten them, that thou shouldest say unto me, Carry them in thy bosom, as a nursing father beareth the sucking child?” Yet this is required in a 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 frowardness; which whoso is ready to do is very unfit for that duty. So our apostle, in his imitation of Jesus Christ, affirms that in the church he was

“gentle among them, even as a nurse cherisheth her children,” 1 Thessalonians 2:7;

not easy to be provoked, not ready to take offense or cast off the care of him. So it is said of God, Acts 13:18, that for forty years ἐτροποφόρησε, “he bare with the manners of the people in the wilderness;” or as some read it, ἐτροφοφόρησε, “he bare” or “fed them, as a nurse feedeth her child.” Thus ought 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 moderation, 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 themselves; then this δυνάμενος μετριοπαθεῖν signifies his nature and disposition as meet, prepared, and inclined, so to pity and commiserate, and consequently relieve in the way of his office, 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 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 provocations 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 אֶלאּדָּל משְׂכִּיל, Psalms 41:2, one that is so “wise and understanding” in thestate 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 compassion. 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 believers. 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 down and discouraged, the Holy Ghost here proposeth this qualification 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 Savior, 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 burdened with an apprehension of the guilt and danger that are in these things, those who are sensible of their ignorance and wanderings.

Τοῖς ἀγνοοῦσι, “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 ignorance and darkness of their minds.'There was under the law a sacrifice provided for them who sinned בִשְׁגָגָה, through “ignorance” or “error,” Leviticus 4. For whereas, in the first three Chapter s, Moses had declared the institution and nature of all those sacrifices in general whereby the justification and sanctification of the church was typically 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 thereunto, having declared the free justification of sinners through the obedience and blood of Christ, Romans 4:5, with their sanctification flowing from the efficacy of his life and death, Romans 6, yet adds that there will be a remaining principle of sin in them, bringing forth fruits and effects answerable unto its nature, Romans 7, which he declares how we are relieved against by Jesus Christ, Romans 8; so was it in the institution of these sacrifices, whose order and nature is in this chapter [Leviticus 4] unfolded. For, as was said, after the declaration of the sacrifices which concerned the justification and sanctification of the church in general, Moses distributes the following sins of the people into two sorts; into those which were committed בשגָגָה by “ignorance,” unadvisedly, or in error; and those which were committed בְּיָד רָמָה, 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: Numbers 15:27-28; Numbers 15:30,

“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 an atonement for the soul that sinneth ignorantly, when he sinneth by ignorance before the LORD, to make an atonement for him; and it shall be forgiven him. But the soul that doeth ought presumptuously” (with an high hand),...... “the same reproacheth the Lord; and that soul shall be cut off from among his people.”

And it is so also under the gospel. For after we profess an interest in the sacrifice of Christ unto our justification and sanctification, there are sins that men may fall into “presumptuously,” and “with an high hand,” for which there is no relief:

“For if we sin wilfully after we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries,” Hebrews 10:26-27.

All other sins whatever come within the rank and order of them which are committed בִשְׁגָגָה, by “ignorance” or error of mind. Of these there is no man that liveth and is not guilty, Ecc 7:20; 1 Samuel 2:2. Yea, they are so multiplied in us or upon us as no man living can know or understand them, Psalms 19:12. By sins of ignorance, then, are not understood only those which were “ex ignorantia juris,” or when men sinned against the law because they knew, it not; doing what it forbade, as not knowing that it was forbidden; and omitting what was commanded, as not knowing that it was commanded. This kind of ignorance Abimelech pleaded in the case of his taking Sarah, the wife of Abraham, in that he knew her not to be a married woman; which plea, as to some part of his guilt, God admits of, Genesis 20:4-6. And this ignorance was that which preserved the case of our apostle, in his blasphemy and persecution, from being remediless, and his sin from being a sin of presumption, or with a high hand, 1 Timothy 1:12-13. But this sort of sins only is not intended, although we see by these instances how great and heinous provocations may be of this kind. But those are in this case, and in opposition unto presumptuous sins, reckoned unto sins of ignorance, when the mind or practical understanding, being corrupted or entangled by the power of sin and its advantageous circumstances, doth not attend unto its duty, or the rule of all its actions; whence actual sin doth ensue. And this is the principal cause and spring of all the sins of our lives, as I have elsewhere declared, treating of the power of indwelling sin. [1] Those, therefore, who are “ignorant” in this place, are such as who, through the inadvertency of their minds, or want of a due and diligent attendance unto the rule of all their actions, do fall into sin as well as those who do so through a mere ignorance of their duty. He adds, καὶ πλανωμένοις, “to them that wander out of the way.” The reader may see what we have spoken concerning this word on Hebrews 3:10. Our sinning is often thus expressed, Psalms 119:176, “I have gone astray like a perishing sheep.” Isaiah 53:6, “We like sheep have gone astray; we have turned every one to his own way.” We have erred, or wandered astray from the way of God, and turned unto our own ways. “Ye were as sheep going astray,” 1 Peter 2:25. But we must observe, that there is a twofold erring or wandering expressed by this word in this epistle. The one is in heart: ᾿Αεὶ πλανῶνται τῇ καρδίᾳ, “They always err in their heart.” The other is in our ways, going out of them; which is here intended. The former is the heart's dislike of the ways of God, and voluntary relinquishment of them thereon. This answers to the presumptuous sinning before mentioned, and is no object of compassion either in God or our High Priest; for concerning them who did so, “God sware in his wrath that they should not enter into his rest.” But there may be a wandering in men's ways, when yet their hearts are upright with God. So it is said with Asa, that “his heart was perfect all his days,” 2 Chronicles 15:17; yet his great wanderings from the ways of God are recorded, 1 Corinthians 16:7-10; 1 Corinthians 16:12. There is therefore included in this word a seduction by temptation into some course of wandering for a season from the ways of God. Who then are these of οἱ πλανώμενοι ? Even those who by the power of their temptations have been seduced and turned from the straight paths of holy obedience, and have wandered in some crooked paths of their own.

[1] See volume 6, p. 153 of the author's works.

And in these two words doth the apostle comprise all sorts of sinners whatever, with all sorts of sins, and not merely those which are commonly esteemed of infirmity or ignorance; for he intends all those sins which the high priest was to confess, sacrifice, and intercede for, on the behalf of the people. And this was, “all the iniquities of the children of Israel, and all their transgressions in all their sins,” Leviticus 16:21. It is true, as the law was the instrument of the Jewish polity, there was no sacrifice appointed for some sins, if precisely known and legally proved by witnesses; because the sinners were to be punished capitally, for the preservation of public order and peace. And God would not allow an instance of accepting a sacrifice where the offender was to suffer; which would have overthrown the principal notion of sacrifices, wherein the guilt of the offerer was, as to punishment, transferred unto the beast to be offered. But otherwise, without respect unto civil rule and legal proof, all sorts of sins were to be expiated by sacrifices. And they are here by our apostle reduced unto two heads, whence two sorts of sinners are denominated:

(1.) Such as men fall into by the neglect and failure of their minds in attending unto their duty; which is their sinful ignorance.

(2.) Such as men are seduced unto some continuance in through the power of their temptation, and that against their light and knowledge. Such are ignorant or wanderers out of the way.

All sorts, therefore, of sins and sinners are comprised in these expressions. And with respect unto them it is required of a high priest,

(1.) That he should not take the provocation of them so high or immoderately as to neglect them or cast them off on their account.

(2.) That he should have such pity and compassion towards them as is needful to move him to act for their relief and deliverance. And this the high priest of old was prompted unto,

3. ᾿Επεὶ καὶ αὐτὸς περίκειται ἀσθένειαν. ᾿Επεί, “quoniam,” “seeing it is so;” καὶ αὐτὸς, “that even he himself.” His own state and condition will mind him of his duty in this matter. Περίκειται ἀσθένειαν. This is more than if he had said that he was ἀσθενής, “weak and infirm:” ‘He is beset and compassed about on every hand with infirmity.' Περικειμένην ἔχων ἀσθένειαν, as is the meaning of the phrase, ‘having infirmity round about him,'attended with it in all that he sets himself unto. Now this ἀσθένεια

is twofold:

(1.) N atural.

(2.) Moral.

(1.) There is an infirmity which is inseparable from our human nature. Such are the weaknesses of its condition, with all the dolorous and afflictive affections in doing or suffering that attend it. And this our Lord Jesus Christ himself was compassed withal; whence he was “a man of sorrow, and acquainted with grief,” as hath been declared. Had it been otherwise he could not have been such a merciful high priest as we stood in need of; nor, indeed, any priest at all, for he would not have had any thing of his own to offer, if he had not had that nature from which in this life that sort of infirmity is inseparable, Matthew 26:41.

(2.) There is a moral infirmity, consisting in an inclination unto sin and weakness as to obedience. ῎Οντων ἡμῶν ἀσθενῶν, Romans 5:6, “When we were yet infirm (without strength),” is the same with ῎Οντων ἡμῶν ἁμαρτωλῶν, verse 8, “while we were yet sinners;” for our weakness was such as was the cause of our sin. See 1 Corinthians 8:7. And the words, both substantive, adjective, and verb, are frequently used in the New Testament to express bodily weakness by sickness and infirmities of every kind. Nothing hinders but that we may take it here in its most comprehensive signification, for infirmities of all sorts, natural, moral, and occasional. For the first sort do necessarily attend the condition of our human nature, and are requisite unto him that would discharge aright the whole office of a priest. And the following verse, affirming that “for this cause” it was necessary for him “to offer sacrifice for himself,” declares directly that his moral or sinful infirmities are also included. He himself was subject to sin, as the rest of the people. Whence there were peculiar sacrifices appointed for the anointed priest to offer for himself and his own sin. And for the last, or infirmities in bodily distempers unto sickness and death, it is a necessary consequent of the former. Wherefore, as these words have respect unto them that go before, or yield a reason why the high priest is such a one as “can have compassion on the ignorant,” they express the infirmity of nature which inclined him thereunto from a sense of his own weakness and suffering. As they respect what ensues, verse 3, they intend his moral infirmities, or sinful infirmities, with their consequences; from whence it was necessary that he should offer sacrifice for himself. And in the latter sense the things intended belong peculiarly to the high priest according to the law, and not to Christ.

And this obviateth an objection that may be raised from the words For it may be said,

‘If this be so, why is it mentioned in this place as an advantage for the inducing of the high priest unto a due measure of compassion, or to equanimity and forbearance? For if this were not in Christ, he may be thought to come short in his compassion of the legal high priest, as not having this motive unto it and incentive of it.'

Ans. (1.) That natural infirmity whereof our Lord Christ had full experience, is every way sufficient unto this purpose; and this alone was that which qualified the legal high priest with due compassion. His moral infirmity was not any advantage unto him, so as to help his compassion towards the people; which was, as all other graces, weakened thereby. It is therefore mentioned by the apostle only as the reason why he was appointed to offer sacrifice for himself, which Christ was not to do. And what advantage soever may be made of a sense of moral weakness and proneness unto sin, yet is it in itself an evil, which weakens the duty that it leads unto; nor where this is can we expect any other discharge of duty but what proceeds from him who is liable to sin and miscarriage therein. Now, the Lord Christ being absolutely free from this kind of infirmity, yet made sensible of the one by the other, doth in a most perfect manner perform all that is needful to be done on our behalf.

(2.) The apostle treats not of the nature of the priesthood of Christ absolutely, but with respect unto the legal high priests, whom he exalts him above. It was necessary, therefore, that their state should be represented, that it might appear as well wherein he excelled them as wherein there was an agreement between them. And this he did, among other things, in that he was not obnoxious unto any moral infirmity, as they were. From the whole we may observe,

Obs. 1. Compassion and forbearance, with meekness, in those from whom we expect help and relief, are the great motive and encouragement unto faith, affiance, and expectation of them.

It is unto this end that the apostle makes mention of this qualification or endowment of a high priest, with respect unto its application to Jesus Christ. He would thereby encourage us to come unto him, and to expect all that assistance which is necessary to relieve us in all our spiritual distresses, and to give us acceptance with God. No man will expect any good or kindness from one whom he looks upon as severe, incompassionate, and ready to lay hold on occasions of anger or wrath. When God himself saw it necessary to exercise severity, and give frequent instances of his displeasure, for the preservation of his worship in holiness and order among that stubborn generation in the wilderness, they spake unto Moses, saying, “Behold, we die, we perish, we all perish. Whosoever cometh any thing near unto the tabernacle of the LORD shall die: shall we be consumed with dying?” Numbers 17:12-13.

“Behold, the sword hath killed some of us; and behold, the earth hath swallowed some of us; and behold, some of us are dead with the pestilence,”

as the Chaldee Targum expresseth it. Most apprehend this to be a sinful repining against the righteous judgments of God, wherewith they were consumed for their sins. I rather judge it an expression of that bondage, legal apprehension of the terror of the Lord and his holiness, which they were then kept under, finding “the commandment which was ordained to life” to become unto them, by reason of sin, “unto death,” Romans 7:9-10. And therefore that last expostulation, “Shall we be consumed with dying?” is a deprecation of wrath: as Psalms 85:5, “Wilt thou be angry with us for ever?” and Lamentations 5:22, “Wilt thou utterly reject us?”

But evident it is, that want of a clear insight into God's compassion and forbearance is full of terror and discouragement. And he who framed unto himself a false notion of Christ was thereby utterly discouraged from diligence in his service:

“I knew thee, that thou art an hard man,” or an austere, severe man; “and I was afraid, and went and hid thy talent in the earth,” Matthew 25:24-25; Luke 19:22.

His undue apprehensions of Christ (the proper effect of unbelief) ruined him forever. Wherefore God himself doth not, in his dealings with us, more properly or more fully set out any pro-petty of his nature than he doth his compassion, long-suffering, and forbearance. And as he proposeth them unto us for our encouragement, so he declares his approbation of our faith in them. He delighteth in them that “hope in his mercy,” Psalms 33:18. Hence, when he solemnly declared his nature by his name to the full, that we might know and fear him, he doth it by an enumeration of those properties which may convince us of his compassionateness and forbearance, and not till the close of all makes any mention of his severity, as that which he will not exercise towards any but such as by whom his compassion is despised, Exodus 34:6-7. So he affirms that “fury is not in him,” Isaiah 27:4. Although we may apprehend that he is angry and furious, ready to lay hold of all occasions to punish and destroy, yet is it not so towards them who desire sincerely to “lay hold of him strongly,” and to “make peace with him” by Jesus Christ, Isaiah 27:5. Elihu supposed that Job had such apprehensions of God: “Thou hast said, Behold, he findeth occasions against me, he counteth me for his enemy. He putteth my feet in the stocks, he marketh all my paths,” Job 33:10-11. And, indeed, in his agony he had said little less, Job 14:16-17. But it is not so; for if God should so mark iniquities, who could stand? Psalms 130:3. Wherefore the great recompense that God gives to sinners from first to last is from his compassion and forbearance. And as for our Lord Jesus Christ, as mediator, we have evinced that all things were so ordered about him as that he might be filled with tenderness, compassion, and forbearance towards sinners. And as this we stand in need of, so it is the greatest encouragement that we can be made partakers of. Consider us either as to our sins or sufferings, and it will appear that we cannot maintain a life of faith without a due apprehension of it.

Obs. 2. Wherefore, secondly, we live, the life of our souls is principally maintained, upon this compassionateness of our high priest; namely, that he is able to bear with us in our provocations, and to pity us in our weaknesses and distresses.

To this purpose is the promise concerning him, Isaiah 40:11. There are three things that are apt to give great provocations unto them that are concerned in us:

1. Frequency in offending;

2. Greatness of offenses;

3. Instability in promises and engagements.

These are things apt to give provocations beyond what ordinary moderation and meekness can bear withal, especially where they are accompanied with a disregard of the greatest love and kindness. And all these are found in believers, some in one, and some in another, and in some all. For,

1. There is in us all a frequency of provocation, as Psalms 19:12. They are beyond our numbering or understanding. What believer is there that doth not constantly admire how the Lord Christ hath patiently borne with him in the frequency of his daily failings? that he hath carried it towards him without such provocations unto anger as to lay him out of his care?

2. Some of them are overtaken with great offenses, as was the case of Peter; and there is not one of them but, on one account or other, hath reason to make use of the prayer of the psalmist, “Be merciful unto my sin, for it is great.” And great sins are attended with great provocations. That our souls have not died under them, that we have not been rejected of God utterly for them, it is from this holy qualification of our high priest, that he is able sufficiently to bear with all things that are required in the discharge of his office. Were it not so, he would, on one occasion or another wherein now we admire his lenity and forbearance, have “sworn in his wrath that we should not enter into his rest.”

3. Instability in promises and engagements, especially as breaking forth into frequent instances, is a matter of great provocation. This is that which God complains of in Israel, as wherewith he was almost wearied, Hosea 6:4. And herein also do we try, and exercise the forbearance of our high priest. There is not a day wherein we answer and make good the engagements of our own hearts, either in matter or manner, as to our walking before him in the constant exercise of faith and love. And that we are yet accepted with him, it is that δύναται μετριοπαθεῖν, he can bear with us in all patience and moderation.

Again; our ignorances and wanderings are our sufferings, as well as our sins. Sin is the principal affliction, the principal suffering of believers; yea, all other things are light unto them in comparison hereof. This is that which they continually groan under, and cry out to be delivered from. Herein our high priest is able so to pity us as undoubtedly to relieve us; but this hath been already insisted on.

Obs. 3. Though every sin hath in it the whole nature of sin, rendering the sinner obnoxious unto the curse of the law, yet as there are several kinds of sins, so there are several degrees of sin, some being accompanied with a greater guilt than others.

The Papists have a distinction of sins into mortal and venial, which is the foundation of one moiety of their superstition. Some sins, they say, are such as in their own nature deserve death eternal; so that there is no deliverance from the guilt of them without actual contrition and repentance. But some are so slight and small as that they are easily expiated by an observance of some outward rites of the church; however, they endanger no man's eternal salvation, whether they repent of them or no. The worst is but a turn in purgatory, or the charge of a pardon. Because this distinction is rejected by Protestants, they accuse them of teaching that all sins are equal. But this they do untruly. That distinction, I confess, might be allowed with respect unto offenses against the law of old, as it was the rule of the Jewish polity. For some of them, as murder and adultery, were to be punished capitally without mercy; which therefore were mortal unto the offenders. Others were civilly as well as typically expiated by sacrifice, and so were venial in the constitution of the law; that is, such as were pardoned of course, by attending to some instituted observances. But with respect unto God, every sin is a transgression of the law; and the “wages” or reward “of it is death,” Romans 6:23. And the curse of the whole law was directed against everyone who did not every thing required in it, or failed in any one point of obedience, Deuteronomy 27:26; Galatians 3:10. And “whosoever shall keep the whole law, and yet offend in one point, he is guilty of all,” James 2:10.

But there are degrees of sin, and degrees of guilt in sinning; as,

1. There is a distinction of sins with respect unto the persons that commit them. But this distinction ariseth from the event, and not from the nature of the sin itself intended. As suppose the same sin committed by an unregenerate person, and by one that is regenerate: unto the latter it shall be pardoned; unto the former, continuing so, it shall never be pardoned. But whence is this difference? Is it that the sin is less in the one than in the other? Nay, being supposed of the same kind, commonly it hath more aggravating circumstances in the regenerate than in the unregenerate. Is it because God is less displeased with sin in some than in others? Nay, God is equally displeased with equal sins, in whomsoever they are found; if there be any difference, he is more displeased with them in believers than in others. But the difference ariseth merely from the event. Regenerate persons will, through the grace of God, certainly use the means of faith and repentance for the obtaining of pardon, which the other will not; and if they are assisted also so to do, even they in like manner shall obtain forgiveness. No man, therefore, can take a relief against the guilt of sin from his state and condition, which may be an aggravation, but can be no alleviation of it.

2. There are degrees of sin amongst men unregenerate, who live in a course of sin all their days. We see it is so, and it ever was so in the world. And sometimes here, but certainly hereafter, God deals with them, not only according to their state of sin, and their course of sin, but according to the degrees and aggravations of sin in great variety. All do not sin equally; nor shall all be equally punished.

3. In the sins of believers there are different degrees, both in divers and in the same persons. And although they shall be all pardoned, yet have they different effects; with respect,

(1.) Unto peace of conscience;

(2.) Sense of the love of God;

(3.) Growth in grace and holiness;

(4.) Usefulness or scandal in the church or the world;

(5.) Temporal afflictions; and,

(6.) A quiet or troublesome departure out of this world; but in all a reserve is still to be made for the sovereignty of God and his grace.

Obs. 4. Our ignorance is both our calamity, our sin, and an occasion of many sins unto us.

Having declared that the high priest was first to offer sacrifices for the sins of men, and then that he was to be compassionate towards them, both in their sins and sorrows, the first instance which the apostle gives of those who are concerned herein is of “them that are ignorant.” They stand in need both of sacrifice and compassion. And ignorance in spiritual things is twofold:

1. Original, subjective, and universal. This is that whereby men have “their understandings darkened,” and are “alienated from the life of God,” Ephesians 4:18; the ignorance that is in men unregenerate, not savingly enlightened, consisting in the want or defect of a principle of heavenly or spiritual light in their minds; which I have elsewhere at large described. But it is not this sort of persons nor this sort of ignorance which is here intended.

2. There is an ignorance which is objective and partial, when the light and knowledge that is in us is but weak and infirm, extending itself unto some objects, and affecting the mind with darkness and disorder in the apprehension of them also. And this also may be considered two ways:

(1.) Absolutely; and so the best, and the most wise, and the most knowing are ignorant, and to be esteemed among them that are so; for the best “know but in part, and prophesy but in part,” and “see darkly, as in a glass,” 1Co 13:9; 1 Corinthians 13:12. Yea, “how little a portion is it that we know of God!” We “cannot by searching find out the Almighty to perfection;” “such knowledge is too wonderful for us.” Yea, we “know nothing perfectly,” neither concerning God nor ourselves. If we know him so as to believe him, fear him, and obey him, it is all that is promised us in this life, all that we can attain unto. Wherefore let the best of us,

[1.] Take care that we be not puffed up, or fall into any vain elation of mind upon the conceit of our knowledge. Alas! how many things are there to be seen, to be known in God, that we know nothing of; and nothing do we know as we ought or as it shall be known.

[2.] Endeavor, in the constant use of all means, to grow in the knowledge of God and our Lord and Savior Jesus Christ. The more we learn here, the more we shall see there is to be learned.

[3.] Long for the time, or rather that eternity, wherein all these shades shall flee away, all darkness be removed from our minds, all veils and clouds taken away from about the divine being and glory; when “we shall see him as he is,” with “open face,” and “know even as we are known:” which is the eternal life and blessedness of our souls.

[4.] Know that on the account of the ignorance that is yet in the best, yea, that was in the most holy saint that ever was on the earth, they all stand in need of the compassion of our high priest, to bear with them, pity and relieve them.

(2.) This second sort of ignorance may be considered comparatively. So among believers some are more chargeable with this evil than others, and are more obnoxious unto trouble from it. And these we may distinguish into four sorts:

[1.] Such as are young and tender, either in years or in the work of grace upon their souls. These the apostle calls “babes,” and “children,” that have need to be nourished with milk, and not to have their minds overcharged with things too high and hard for them. And concerning this sort many things are spoken graciously and tenderly in the Scripture.

[2.] Such as, through the weakness of their natural capacities, are slow in learning, and are never able to attain unto any great measure of sound knowledge and judgment; although we often see many notable natural defects in the minds of them that are sincere to be abundantly compensated by the “light of the knowledge of the glory of God in the face of Jesus Christ” shining plentifully upon them and in them.

[3.] Such as are so disposed of by the providence of God, in their outward concerns in this world, as that they enjoy not the means of knowledge and growth therein, at least in so full and effectual a manner as others do. Hereby are they kept low in their light and spiritual apprehensions of things, and are thereby obnoxious to manifold errors and mistakes. And of these, partly through the blindness of them who in many places take upon themselves to be the only teachers and guides of the disciples of Christ, partly through some sloth of their own in not providing as they ought for their own edification, there is a great number in the world.

[4.] Such as by reason of some corrupt affections, spiritual sloth, and worldly occasions, perpetually diverting their minds, are dull and slow in learning the mysteries of the gospel, and thrive but little in light or knowledge under an enjoyment of the most effectual means of them. These our apostle complains of, and reproves in particular, verses 11-13. And this sort of comparative ignorance is attended with the greatest guilt of any; the reasons whereof are obvious. But yet unto all these sorts doth our high priest extend his compassion, and they are all of them here intended. And he is compassionate toward us under our ignorance,

1. As it is our calamity or trouble; for so it is, and as such he pities us in it and under it. Who is not sensible of the inconveniencies and perplexities that he is continually cast into by the remainders of darkness and ignorance in him? who is not sensible how much his love and his obedience are weakened by them? who doth not pant after fuller discoveries and more clear and stable conceptions of the glorious mystery of God in Christ? Yea, there is nothing on the account whereof believers do more groan for deliverance from their present state, than that they may be freed from all remainders of darkness and ignorance, and so be brought into a clear and intimate acquaintance with the in-created glories of God, and all the holy emanations of light and truth from them. Herein, then, our merciful high priest exerciseth compassion towards us, and leads us on, if we are not slothfully wanting unto ourselves, with fresh discoveries of divine light and truth; which, although they are not absolutely satisfactory to the soul, nor do utterly take away its thirst after the all-fullness of the eternal Fountain of them, yet do they hold our souls in life, and give a constant increase unto our light towards the perfect day.

2. That this ignorance also is our sin, as being our gradual falling short of the knowledge of the glory of God required in us, and the occasion of manifold failings and sins in our course, most of our wanderings being from some kind of defect in the conducting light of our minds, are things known and confessed. And with respect hereunto, namely, that efficacious influence which our ignorance hath into our frequent surprisals into sin, it is principally that we have relief from the compassion of our high priest.

Obs. 5. Sin is a wandering from the way. See on Hebrews 3:10.

Obs. 6. No sort of sinners is excluded from an interest in the care and love of our compassionate high priest, but only those who exclude themselves by their unbelief. Our apostle useth these two expressions to comprise all sorts of sinners, as they did under the law, unless they were such presumptuous sinners as had no relief provided for them in the institutions thereof. Of this nature is final unbelief alone under the gospel; therefore on all others our high priest is able to have compassion, and will especially exercise it towards poor, dark, ignorant wanderers. And I would not forbear to manage from hence some encouragements unto believing, as also to declare the aggravations of unbelief, but that these discourses must not be drawn out unto a greater length. Wherefore I shall only add on this verse,

Obs. 7. It is well for us, and enough for us, that the Lord Christ was encompassed with the sinless infirmities of our nature.

Obs. 8. God can teach a sanctified use of sinful infirmities, as he did in and unto the priests under the law.