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 re late 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 regula tion 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. the time of the Romans it had become venal, and the Mosaic regulation was disregarded. II. Mac. iv. 7; Jos. Ant. xv. 3. 1. It was no longer held for life, so that there were several persons at one time to whom was given the title of high priest. The high priest ing to God, that he may offer both gifts and sacrifices for sins: a c. 8. 3. was at the head of religious affairs, and was the ordinary judge of all that pertained tc religion, and even of the general justice of the Hebrew commonwealth. Deut. xvii. 8—12; xix. 17; xxi. 5; xxiii. 9, 10. He only had the privilege of entering the most holy place once a year, on the great day of atonement, to make expiation for the sins of the people. Lev. xvi. He was to be the son of one who had married a virgin, and was to be free from any corporeal defect. Lev. xxi. 13. The dress of the high priest was much more costly and magnificent than that of the inferior order of In priests. Ex. xxxix. 1-9. He wore a or bag. It was adorned with twelve mantle or robe-meil-yp-of blue, precious stones, each one having the name of one of the tribes of Israel. with the borders embroidered with The two upper corners of the breastpomegranates 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 Or it may be that the meaning is, that every high priest on earth-including all under the old dispensation and the great High Priest of the new-is ordained with reference to ephod. On each shoulder is seen an onyx stone, upon each of which were engraved the names of six of the tribes of the children of Israel. The breastplate is also seen with a wrought 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 T 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. T 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 2 Who can 1 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, 2. Who can have compassion. Marg. feeling for those on whose behalf he 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 passed with infirmity. See chap. vii. reason it is, that the ministers of the 3. And by reason hereof. Because 1 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 appointment from God, and that therefore 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 applica 4. And no man taketh this honour ́o himself. No one has a right to enter on this office unless he has the qualifications which God has prescribed. There were fixed and definite laws in regard to the succession in the office of the high priest, and to the qualifications of him who should hold the office. ¶ But he that is called of God as was Aaron. Aaron was designated by name. It was neces-ble. sary that his successors should have 5. So also Christ glorified not himas clear evidence that they were called of God to the office, as though they had been mentioned by name. The manner in which the high priest was to succeed to the office was designated in the law of Moses, but in the time of Paul these rules were little regarded. The office had become venal, and was conferred at pleasure by the Roman rulers. Still it was true that according to the law, to which alone Paul here refers, no one might hold this office but he who had the qualifications which Moses prescribed, and which showed that he was called of God. We may remark here, (1.) that this does not refer so `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 self. See Notes John viii. 54. The meaning is, that Jesus was not ambitious; that he did not obtrude himself into the great office of high priest; he did not enter upon its duties without being regularly called to it. Paul claimed that Christ held that office; but, as he was not de. scended from Aaron, and as no one might perform its duties without being regularly called to it, it was incumbent on him to show that Jesus was not an intruder, but had a regular vocation to that work. This he shows by a reference to two passages of the Old Testament. T But he that said unto him. That is, 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. T Thou art my Son. Ps. ii. 7. See this passage explained in the Notes |