CHAPTER V. OR every high priest taken from among men is ordained for men in things pertain of the great sufferings which he endured, and thus showed that he was abundantly qualified to sympathize with his people. Vs. 7, 8. III. In verse 10 the apostle had introduced, incidentally, a topic of great difficulty; and he adds (vs. 11 -14), that he had much to say on that subject, but that those whom he addressed were not qualified then to understand it. They ought to have been so far advanced in knowledge as to have been able to embrace the more abstruse and difficult points connected with the doctrines of Christianity. But they needed, he says, instruction even yet in the more simple elements of religion, and he feared that what he had to say of Melchisedek would be far above their comprehension. This point, therefore, he drops for the present, and in ch. vi. states again, and at greater length, the danger of apostasy, and the importance of perseverance in endeavouring to comprehend the sublime mysteries of the Christian religion; and then (ch. vii.) he resumes the subject of the comparison between Christ and Melchizedeck. 1. For every high priest. That is, among the Jews, for the remarks relate to the Jewish system. The Jews had one high priest who was regarded as the successor of Aaron. The word 'high priest' means chief priest; that is, a priest of higher rank and office than others. By the original regulation the Jewish high priest was to be of the family of Aaron (Ex. xxix. 9), though in later times the office was frequently conferred on others. ing to God, that he may offer both gifts and sacrifices for sins: priests. Ex. xxxix. 1-9. He wore a or bag. It was adorned with twelve mantle or robe-meil-y-of blue, precious stones, each one having the with the borders embroidered with The two upper corners of the breastname of one of the tribes of Israel. pomegranates in purple and scarlet; plate were fastened to the ephod, and an ephod--made of cotton, with the two lower to the girdle. The crimson, purple, and blue, and orna- preceding cut is supposed to give an mented with gold, worn over the robe illustration of this part of the dress or mantle, without sleeves, and di- of the high priest. It is copied from vided below the arm-pits into two Taylor's Fragments, appended to parts or halves, of which one was in Calmet. As there is frequent referfront covering the breast, and the ence to the high priest of the Jews in other behind covering the back. In this epistle, and as he performed so the ephod was a breastplate of curious important an office among the Heworkmanship, and on the head a brews, it may be useful to have a mitre. The breastplate was a piece view of the appearance of this officer of broidered work about ten inches in full dress. The following cuts square, and was made double, so as will illustrate this. The first reto answer the purpose of a pouch presents him with the robe and the ephod. On each shoulder is seen an Or it may be that the meaning is, onyx stone, upon each of which were that every high priest on earth-inengraved the names of six of the cluding all under the old dispensatribes of the children of Israel. The tion and the great High Priest of the breastplate is also seen with a wrought new-is ordained with reference to chain of gold fastened to each corner, the welfare of men, and to bring some and passing under the arms and over valuable offering for man to God. each shoulder. The dress is described ¶ Is ordained for men. Is set apart at length in Ex. xxviii. The second or consecrated for the welfare of men. cut exhibits the dress of the high The Jewish high priest was set apart priest on the day of expiation, and is to his office with great solemnity. very plain and simple, consisting only See Ex. xxix. In things pertaining of plain linen with a sash and girdle. to God. In religious matters, or with Lev. xvi. 4. 23. Taken from among reference to the worship and service men There may be an allusion here of God. He was not to be a civil to the fact that the great High Priest ruler, nor a teacher of science, nor a of the Christian dispensation had a military leader, but his business was higher than human origin, and was to superintend the affairs of religion. selected from a rank far above men. That he may offer both gifts. That 1 2 Who can have compas- for that he himself also is sion on the ignorant, and on compassed with infirmity. them that are out of the way; 1 reasonably bear with. 3 And by reason hereof he a c. 7. 28. crifice; the one sufficient atonement, has been offered-and the ministers of the gospel are appointed to proclaim that truth to men, not to offer sacrifices for sin. 2. Who can have compassion. Marg, Reasonably bear with. The idea is that of sympathizing with. The high priest is taken from among men, in feeling for those on whose behalf he officiates. Sensible of his own ignorance, he is able to sympathize with those who are ignorant; and compassed about with infirmity, he is able to succour those who have like infirmities. And on them that are out of the way. The erring, and the guilty. If he were taken from an order of beings superior to men, he would be less qualified to sympathize with those who felt that they were sinners, and who needed pardon. is, thank-offerings, or oblations which would be the expressions of gratitude. Many such offerings were made by the Jews under the laws of Moses, and the high priest was the medium by whom they were to be presented to God. ¶ And sacrifices for sins. Bloody offerings; offerings made of slain beasts. The blood of expiation was sprinkled by him on the mercy-order that he may have a fellowseat, and he was the appointed medium by which such sacrifices were to be presented to God. Notes ch. ix. 6-10. We may remark here (1.) that the proper office of a priest is to present a sacrifice for sin. (2.) It is improper to give the name priest to a minister of the gospel. The reason is, that he offers no sacrifice; he sprinkles no blood. He is appointed to "preach the word," and to lead the devotions of the church, but not to offer sacrifice. Accordingly the New Testament preserves entire consistency on this point, for the name priest is never once given to the apostles, or to any other minister of the gospel. Among the Papists there is consistency-though gross and dangerous error-in the use of the word priest. They believe that the minister of religion offers up the real body and blood of our Lord;' that the bread and wine are changed by the words of consecration into the body and blood, the soul and divinity, of the Lord Jesus' (Decrees of the Council of Trent), and that this is really offered by him as a sacrifice. Accordingly they 'elevate the host;' that is, lift up, or offer the sacrifice, and require all to bow before it and worship, and with this view they are consistent in retaining the word priest. But why should this name be applied to a Protestant minister, who believes that all this is blasphemy, and who claims to have no sacrifice to offer when he comes to minister before God? The great sa For that he himself also is com passed with infirmity. See chap. vii. 28. He is liable to err; he is subject to temptation; he must die, and appear before God;-and encompassed with these infirmities, he is better qualified to minister in behalf of guilty and dying men. For the same reason it is, that the ministers of the gospel are chosen from among men. They are of like passions with others. They are sinners; they are dying men. They can enter into the feelings of those who are conscious of guilt; they can sympathize with those who tremble in dread of death; they can partake of the emotions of those who expect soon to appear before God. 3. And by reason hereof. Because he is a sinner; an imperfect man. T As for the people, so also for himself, to offer for sins. To make an expiation for sins. He needs the same atonement; he offers the sacri. fice for himself which he does for others. Lev. ix. 7. The same thing is true of the ministers of religion ministry, and should not be applied to it. It should not be urged as a proof-text to show that a minister of the gospel should have a 'call' directly from God, or that he should be called according to a certain order of succession. The object of Paul is not to state this-whatever may be the truth on this point. His object is, to show that the Jewish high priest was called of God to his office in a certain way, showing that he held the ap fore it was necessary that the Great High Priest of the Christian profession should be called in a similar manner. To this alone the comparison should be understood as applicable. 4. And no man taketh this honour to himself. No one has a right to enter on this office unless he has the qualifications which God has prescribed. There were fixed and defi-pointment from God, and that therenite laws in regard to the succession in the office of the high priest, and to the qualifications of him who should hold the office. T But he that is called of God as was Aaron. Aaron was designated by name. It was necessary that his successors should have 5. So also Christ glorified not himas clear evidence that they were self. See Notes John viii. 54. The called of God to the office, as though meaning is, that Jesus was not ambithey had been mentioned by name. tious; that he did not obtrude himThe manner in which the high priest self into the great office of high was to succeed to the office was de- priest; he did not enter upon its signated in the law of Moses, but in duties without being regularly called the time of Paul these rules were lit- to it. Paul claimed that Christ held tle regarded. The office had become that office; but, as he was not de. venal, and was conferred at pleasure scended from Aaron, and as no one by the Roman rulers. Still it was might perform its duties without true that according to the law, to being regularly called to it, it was which alone Paul here refers, no one incumbent on him to show that Jemight hold this office but he who had sus was not an intruder, but had the qualifications which Moses pre- a regular vocation to that work. scribed, and which showed that he This he shows by a reference to was called of God. We may remark two passages of the Old Testament. here, (1.) that this does not refer so¶ But he that said unto him. That is, much to an internal, as to an external call. He was to have the qualifications prescribed in the law-but it is not specified that he should be conscious of an internal call to the office, or be influenced by the Holy Spirit to it. Such a call was, doubtless, in the highest degree desirable, but it was not prescribed as an essential qualification. (2.) This has no reference to the call to the work of the Christian he who said to him 'Thou art my Son,' exalted him to that office. He received his appointment from him. This was decisive in the case, and this was sufficient, if it could be made out, for the only claim which Aaron and his successors could have to the office, was the fact that they had re ceived their appointment from God. Thou art my Son. Ps. ii. 7. See this passage explained in the Notes |