To put it syntactically, what does χωρὶς ἁμαρτίας modify? The good man resists; and the resistance involves a struggle which strains every nerve, and puts every principle to the test. But we are unprofitable, short-coming creatures. See as above. Birch. And herein are the natural virtues of goodness, benignity, mercy, and compassion, pure, perfect, and untainted. 5. We may not be able, in some cases where we are concerned, to relieve; it may not be lawful for us, in some cases, to give that help and succor which our compassion would incline us unto; but if there be no such inclination there is no sympathy. He knew it was death and he was ready to take it; but he asks them, as a favour to him, to read a letter, that they might know he was not a coward. In St. Paul, we have συμπάσχειν (reff.) The writer wishes to preclude the common fancy that there was some peculiarity in Jesus which made His temptation wholly different from ours, that He was a mailed champion exposed to toy arrows. It has been well said, “Though the lower animals have feeling, they have no fellow-feeling, it only belongs to man to weep with them that weep, and, by sympathy, to divide another’s sorrows and double another’s joys.” I have read that the wounded stag sheds tears as its life blood flows fast upon the purple heather, but never that its pangs and agonies drew tears from its fellows in the herd. Sometimes some part is affected with a disease, which hath seized on it. Observe farther, The assigned reason why our great High Priest is so sensibly affected with our suffering condition: namely, because he was in all points tempted like as we are, sin excepted. These He laboured under, and so knows how to pity and sympathise effectually with those that are yet under them. For our apostle takes a diverse course in dealing with the Gentiles and the Jews in this matter. 4. Sin sometimes is the principle of temptation. Christ hath lost nothing of his wonted pity by his exaltation in heaven. οὐ γὰρ ἔχομεν. He was tempted that we might be encouraged to boldness in prayer for help. BibliographyMeyer, Heinrich. We rise in the morning, and the day will try us, show what we are, touch some spring, some dormant motive deep down in our nature which reveals the truth about it to one who sees us; and as we go through each day's proof and trial, we are fitting ourselves for the event of the trial of tomorrow, and the current of our life and character is set by unperceived and insensible influences either towards that eternal life which God has prepared for man, or towards that eternal death from which, for the soul, there is no rising. πεπειρασμένον. This boldness is opposed to restraint in prayer, and implies an humble and holy freedom in our addresses to God. Compare Aaron, bearing the names of the twelve tribes in the breastplate of judgment on his heart, when he entered into the holy place, for a memorial before the Lord continually (Exodus 28:29). But when the time came of the actual accomplishment of the promise, then were all former privileges realized unto believers, new ones added, and nothing lost. ), It is not to the throne of judgment, but the throne of grace. He did not start into full stature in the flash of a moment. He experienced none of that warfare between the flesh and the spirit which exists in us, because in Him the love of God was perfect, and the Spirit dwelt in Him without measure. He could and He was. 3. He can sympathise with the poor because He has been poor; with the weary and heavy laden, because He has been tired and worn; with the lonely, misrepresented, and persecuted, because He has been in their position. Rather is our great High Priest in this respect expressly identified with them) we have not a high priest unable (thus better than “who is not able,” τὸν μὴ δυνάμενον) to sympathize with (“The verb συμπαθέω, immediately from συμπαθής, as by the same analogy ἀντιπαθέω, δυσπαθέω, εὐπαθέω, ἡδυπαθέω, μετριοπαθέω, ὁμοιοπαθέω, is like all these derivative forms, good Greek. As to the word sympathy, ( συμπαθεία,) I am not disposed to indulge in refinements; for frivolous, no less than curious, is this question, “Is Christ now subject to our sorrows?” It was not, indeed, the Apostle’s object to weary us with such subtleties and vain speculations, but only to teach us that we have not to go far to seek a Mediator, since Christ of his own accord extends his hand to us, that we have no reason to dread the majesty of Christ since he is our brother, and that there is no cause to fear, lest he, as one unacquainted with evils, should not be touched by any feelings of humanity, so as to bring us help, since he took upon him our infirmities, in order that he might be more inclined to succor us. A time wherein we are called unto the performance of any great and signal duty is such a season also. The path leading to this throne should be trampled, well used, such a beaten path as to be as bare as the street. If we take this third view, then χωρὶς ἁμαρτίας qualifies ὁμοιότητα —that is, Jesus was tempted just as we are apart from sin. Child of God, the sympathy of your Saviour is never lacking through want of knowledge. Does the author mean that the result of Jesus’ temptation was his sinlessness or that the distinction between Jesus’ temptation and our temptation is that ours arises internally, from our own sin nature, while Jesus’ temptation was only external (cf. That which wants this is no pity indeed. Our Lord Jesus Christ tells us our faults in tones of love. “The throne of grace”--to distinguish it from that throne of the Redeemer on which He sits as the Ruler of the universe, the Governor of earth and heaven and hell. and how shall we use either boldness or confidence in our approach unto him for help or assistance? If they do, he does not care what is in it; and if they do not, he rices not care what is in it. In itself, and materially considered, it is but a trial, which may have a good or a bad effect.
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