This he proves from what God said to him when he raised him from the dead, Psalm ii. 7, "Thou art my Son, this day have I begotten thee," ver. 5; and when he invited him to sit at his right hand, and swore to him with an irrevocable oath, saying (Psalm cx. 4), "Thou art a priest for ever, according to the order of Melchisedec," ver 6. He also shews that he was fully qualified to have compassion on the ignorant and erring; for though he had no sinful infirmities of his own (chap. iv. 15), yet, in the days of his flesh, he was in all points tried like as we are, enduring the greatest sufferings both in soul and body, as a sacrifice for the sins of men; as appears from his offering up deprecations with strong crying and tears to him that was able to save him from death, and was delivered from fear, ver. 7. So that, though he was a Son, yet he experimentally learned the most difficult obedience we can be called to, by what he himself suffered in becoming obedient unto death, ver. 8. And being thus made perfect through sufferings (chap. ii. 10), he became the Author of eternal salvation to all who obey him; being denominated of God an High Priest according to the order of Melchisedec, ver. 9, 10. He then enters upon a digression, in which he reproves the Hebrews for their ignorance and slothfulness, with a view to stir them up to a more diligent attention to what he had farther to offer on this subject. He informs them, that he had many things to say concerning Melchisedec for illustrating Christ's priesthood, but of difficult explanation to them, on account of the slowness of their apprehension in spiritual things, ver. 11. That instead of growing up to manhood in the knowledge of the doctrine of Christ, they had rather degenerated into babes, being unskilful in the word of righteousness, and unable to penetrate much beyond the surface or outward letter of the ancient revelations; and so were unfit to digest the more deep and sublime truths of the gospel which he was now about to lay before them, ver. 12, 13, 14. PARAPHRASE. CHAP. V. 1. For every high priest taken from among men, is constituted for men to officiate in things relating to the worship of God, and especially that he may offer both gifts and sacrifices for sins: 2. Being able in due measure to compassionate the ignorant and erring, seeing he himself also is beset with infirmity, even of a moral nature. 3. And for that reason he ought, as for the people, so also for himself, to offer sacrifices for sins. 4. And no one lawfully taketh this honour of priesthood to himself, but he that is called of God to it, even as Aaron was. 5. So also the Christ glorified not himself to be made an High Priest; but he (God) appointed him to that office, who, having raised him from the dead, said to him, “ Thou art my Son, to-day have I begotten thee," Psalm ii. 7. 6. As also in another Psalm, after inviting him to sit at his right hand, he saith, "Thou art a priest for ever, according to the order of Melchisedec," Psalm cx. 1, 4. 7. Who, in the days of his flesh, having offered up both deprecations and supplications, with strong crying and tears, to him who was able to save him from death, and being heard, was delivered from fear. 8. Though he was a Son, yet he experimentally learned obedience by the things which he suffered, both in soul and body, in becoming obedient unto death. 9. And being made perfect through sufferings, and thoroughly qualified to be a compassionate High Priest, he became to all them who obey him, the procuring and efficient cause of eternal salvation. 10. Being styled of God an High Priest, according to the order of Melchisedec: 11. Concerning whom, as an eminent type of Christ in his royal priesthood, we have much matter to deliver, and of difficult explanation to you, because ye are dull of hearing, or of slow apprehension in spiritual things. 12. For when for the time that ye have professed the faith, ye ought to have been teachers, ye have need of one to teach you again certain first principles of the oracles of God; and have become such as have need of milk, the very plainest and most obvious truths of the gospel, and not of strong meat, being incapable to receive and digest the deep sense of Old Testament types and figures relating to Christ. 13. For every one that useth milk only, and knows nothing of the ancient revelations but the letter, is unskilful in the word of righteousness; for he is a babe in Christian knowledge. 14. But strong food belongeth to them who are perfect, or fully grown up, who by use have their senses, or the faculties of their minds, exercised to discern both good and evil. COMMENTARY AND NOTES ON CHAP. V. To show the Hebrews that they had good reason to expect mercy and grace to help in time of need through the priesthood of Christ, the apostle describes the designation, duty, and qualifications necessary, even in a typical high priest, and ascribes these things to Jesus in their truth and perfection, with other matchless qualifications altogether peculiar to himself. Ver. 1. For every high priest taken from among men— -] Before the law of Moses, the father or first-born acted as priests in their families by divine appointment. Noah, Abraham, and Job, offered sacrifices, and Melchisedec was a royal priest; but the scope of the epistle leads us to understand the apostle to mean, every high priest of the order of Aaron. All the sons of Aaron were priests, but there was one who was distinguished as chief among them, upon whose head the anointing oil was poured, and who was consecrated to put on the garments, Lev. xxi. 10. This distinguished priest had peculiar services allotted him, and was a more eminent type of Christ than the other priests were. Now, the apostle, having said that Jesus Christ is the high priest of our profession, chap. iii. 1, and that in him we have a great high priest, chap. iv. 14, proceeds to prove it, by comparing him with the Aaronical high priest, and by shewing that he has all the essential qualifications of an high priest, and that in the highest and most eminent degree. The legal high priest was taken from among men ;" that is, he was singled out, sanctified, and set apart to that office from among his brethren, the children of Israel (see Exod. xxviii. 1, and the manner of his consecration, chap. 29), and as one partaking of the same nature with them; which was a necessary qualification of the high priest, that he might represent them, have experience of their infirmities, and be attached to them by fraternal affection and sympathy. So Christ took part in flesh and blood with the children which God had given him, and was in all things made like unto his brethren, that he might be a merciful and faithful high priest, chap. ii. 14, 17. But though he is a real man, being of the seed of Abraham and of David 66 VOL II. P 2 according to the flesh; yet he has the peculiar excellency of being more than a mere man, even the Son of God, chap. iv. 14, chap. vii. 28. The Aaronical high priest -is ordained for men in things pertaining to God,-] He is appointed, according to a divine institution, to be an high priest (uper) "for men," to officiate in their stead, on their account, and for their benefit, "in things pertaining to God," (ta pros ton Theon): These things include the whole of the worship and service which the high priest was to perform towards God in behalf of the people, and particularly -that he may offer both gifts and sacrifices for sins.] This is mentioned again, chap. viii. 3. By gifts, we may understand free-will offerings, or thank-offerings, which were expressive of gratitude to God for his benefits; and by sacrifices for sins, we are to understand propitiatory sacrifices, which were offered to appease God, and atone for the sins of the people. But some are of opinion that both these were offered for sins, and that in Matt. v. 23, our Lord seems to comprise all sacrifices under the name of gifts. Now, this service of the legal high priest is also ascribed to Christ, who is " a merciful and faithful high priest in things pertaining to God, to expiate the sins of the people," chap. ii. 17. But his offering was infinitely more effectual than all the sacrifices offered according to the law, "which could never take away sins," chap. x. 11; "for by one offering he hath perfected for ever them that are sanctified," ver. 14. Again, the Aaronical high priest must be one Ver. 2. Who can have compassion on the ignorant, and them that are out of the way,-] The original may be rendered, “Who is able in due measure to compassionate the ignorant and erring," or wandering. The word metriopathein is, in the margin, rendered reasonably bear with. Some consider the ignorant and erring as two different sorts of sinners, namely, those who sin through mere ignorance of the rule of duty, and those who, through |