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Exegetical and Hermeneutical Commentary of Hebrews 5:2

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Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity.

2. have compassion on ] Rather, “ deal gently with ” The word metriopathein means properly “to shew moderate emotions.” All men are liable to emotions and passions ( path). The Stoics held that these should be absolutely crushed and that “apathy” ( ) was the only fit condition for a Philosopher. The Peripatetics on the other hand the school of Aristotle held that the philosopher should not aim at apathy, because no man can be absolutely passionless without doing extreme violence to nature; but that he should acquire metriopathy that is a spirit of “moderated emotion” and self-control. The word is found both in Philo and Josephus. In common usage it meant “moderate compassion;” since the Stoics held “pity” to be not only a weakness but a vice. The Stoic apatheia would have utterly disqualified any one for true Priesthood. Our Lord yielded to human emotions such as pity, sorrow, and just anger; and that He did so and could do so, “yet without sin,” is expressly recorded for our instruction.

on the ignorant, and on them that are out of the way ] Highhanded sinners, willing sinners, those who, in the Hebrew phrase, sin “with upraised hand” (Num 15:30; Deu 17:12), cannot always be treated with compassionate tenderness (Heb 10:26); but the ignorant and the erring (1Ti 1:13) those who sin “inadvertently,” “involuntarily” (Lev 4:2; Lev 4:13, &c.) and even those who under sudden stress of passion and temptation sin wilfully need pity (Lev 5:1; Lev 19:20-22), and Christ’s prayer on the cross was for those “who know not what they do.” No untempted Angel, no Being removed from the possibility of such falls, could have had the personal sympathy which is an indispensable requisite for perfect Priesthood.

is compassed with infirmity ] Moral weakness is part of the very nature which, he wears, and which makes him bear reasonably with those who are like himself. The same Greek phrase ( perikeimai with an accusative) occurs in Act 28:20 (“I am bound with this chain ”), “Under the gorgeous robes of office there were still the galling chains of flesh.” Kay.

Fuente: The Cambridge Bible for Schools and Colleges

Who can have compassion – Margin, Reasonably bear with. The idea is that of sympathizing with. The high priest is taken from among men, in order that he may have a fellow-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 people, be would be less qualified to sympathize with those who felt that they were sinners, and who needed pardon.

For that he himself also is compassed with infirmity – see chap. Heb 7:28. 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 people. For the same reason it is, that the ministers of the gospel are chosen from among people. 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.

Fuente: Albert Barnes’ Notes on the Bible

Verse 2. Who can have compassion on the ignorant] The word , signifies, not merely to have compassion, but to act with moderation, and to bear with each in proportion to his ignorance, weakness, and untoward circumstances, all taken into consideration with the offences he has committed: in a word, to pity, feel for, and excuse, as far as possible; and, when the provocation is at the highest, to moderate one’s passion towards the culprit, and be ready to pardon; and when punishment must be administered, to do it in the gentlest manner.

Instead of , the ignorant, one MS. only, but that of high repute, has , the weak. Most men sin much through ignorance, but this does not excuse them if they have within reach the means of instruction. And the great majority of the human race sin through weakness. The principle of evil is strong in them; the occasions of sin are many; through their fall from God they are become exceedingly weak; and what the apostle calls, Heb 12:1, that , the well-circumstanced sin, often occurs to every man. But, as in the above ease, weakness itself is no excuse, when the means of strength and succour are always at hand. However, all these are circumstances which the Jewish high priest took into consideration, and they are certainly not less attended to by the High Priest of our profession.

The reason given why the high priest should be slow to punish and prone to forgive is, that he himself is also compassed with weakness; ; weakness lies all around him, it is his clothing; and as he feels his clothing, so should he feel it; and as he feels it, so he should deplore it, and compassionate others.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Who can have compassion on the ignorant: the melting quality of the typical high priest is eminently to be fulfilled in the gospel one; each is to have an aptness, disposition, and a sufficiency of it, by the institution of God, for his ministrations, for manner as well as for matter, Heb 2:18; 4:15. , strictly, is to bear, suffer, or be affected in measure, or suffer moderately, with the failings of others, in such a degree as is necessary to incline, as far as he is able, to succour, help, and comfort those who are in misery. It notes sympathy, Heb 2:18; Rom 12:15; and a suffering with them, yet so regulated by the Divine rule, as not to extend it unto unfit subjects, nor in an undue measure, lest it unfits him for ministerting for them. But the great High Priest excelleth in this, and is not bound to our measures, but sinlessly overabounds in it, to such as sin for want of knowledge of their duty, unwittingly, and without any forecast, for which the law provided a sacrifice, Lev 4:2; Num 15:24-29.

And on them that are out of the way; a metaphor borrowed from travellers gone out of their way; by which are understood such sinners as are misled by infirmity or violence of temptation, and so offend God by their opinions or practices; for the expiation of such were those sacrifices appointed, Lev 5:6,7; but then they were such as were sensible of their sins, confessed them, and begged for pardon, of whom the High Priest was to be compassionate; but not of presumptuous and capital sinners, who were unfit subjects of Gods mercy or mans: there being no sacrifices provided for such, but they were to die without mercy, Num 15:30,31; compare Exo 22:14. Gods altar itself is no protection to them, 1Ki 2:28,31. Such sins of infirmity which the Levitical high priest was liable to himself, was he to be compassionate of.

For that he himself also is compassed with infirmity; for that he was beset with infirmity, sin, ignorance, error, and disobedience; infirm in respect of duty and sacrifice, which was by reason of its weakness to be repeated yearly, Heb 10:1,11; and of the same infirm nature, liable to the griefs and miseries of his brethren both in soul and body. All these did surround and lie about him; he was sin and weakness all over, and therefore should be the more feeling of his brethrens states, and more careful and ready to sacrifice and intercede for himself and them. But our great High Priest hath all the sense of these, but no sin, Heb 4:15.

Fuente: English Annotations on the Holy Bible by Matthew Poole

2. Who canGreek,“being able”; not pleasing himself (Ro15:3).

have compassionGreek,“estimate mildly,” “feel leniently,” or”moderately towards”; “to make allowance for”;not showing stern rigor save to the obstinate (Heb10:28).

ignorantsins notcommitted in resistance of light and knowledge, but as Paul’s pastsin (1Ti 1:13). No sacrificewas appointed for wilful sin committed with a high hand; for suchwere to be punished with death; all other sins, namely, ignorancesand errors, were confessed and expiated with sacrifices by the highpriest.

out of the waynotdeliberately and altogether wilfully erring, but deluded through thefraud of Satan and their own carnal frailty and thoughtlessness.

infirmitymoralweakness which is sinful, and makes men capable of sin, and sorequires to be expiated by sacrifices. This kind of “infirmity”Christ had not; He had the “infirmity” of body whereby Hewas capable of suffering and death.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Who can have compassion on the ignorant,…. Who have committed sins of ignorance, and bring their sacrifices for them; these he does not insult and upbraid, nor break out into anger and indignation against; but pities them, and sympathizes with them; has a just measure of compassion suitable to their condition, and bears with them with great moderation and temper:

and on them that are out of the way; of God’s commandments; who are like sheep going astray, and turn to their own way; who transgress the law of God, and err from it; perhaps such who sin knowingly and wilfully, and through infirmity, are meant:

for that he himself also is compassed with infirmity; not of body only, but of mind, sinful infirmity; he had much of it, it beset him all around; he was “clothed” with it, as the Syriac version renders it; as Joshua the high priest was with filthy garments, Zec 3:3.

Fuente: John Gill’s Exposition of the Entire Bible

Who can bear gently ( ). Present active infinitive of the late verb (, moderate, , to feel or suffer). It is a philosophical term used by Aristotle to oppose the (lack of feeling) of the Stoics. Philo ranks it below . Josephus (Ant. XII. 32) uses it of the moderation of Vespasian and Titus towards the Jews. It occurs here only in the N.T. “If the priest is cordially to plead with God for the sinner, he must bridle his natural disgust at the loathsomeness of sensuality, his impatience at the frequently recurring fall, his hopeless alienation from the hypocrite and the superficial, his indignation at any confession he hears from the penitent” (Dods).

With the ignorant ( ). Dative case of the articular present active participle of , old verb not to know (Mr 9:32).

And erring ( ). Present middle participle (dative case) of . The one article with both participles probably makes it a hendiadys, sins of ignorance (both accidence and sudden passion) as opposed to high-handed sins of presumption and deliberate purpose. People who sinned “willingly” (, 10:26) had no provision in the Levitical system. For deliberate apostasy (Heb 3:12; Heb 10:26) no pardon is offered.

Is compassed with infirmity ( ). Present passive indicative of the old verb here used transitively as in Ac 28:20 (, chain). The priest himself has weakness lying around him like a chain. Not so Jesus.

Fuente: Robertson’s Word Pictures in the New Testament

Have compassion [] . N. T. o. o LXX o Class. Originally of the rational regulation of the natural passions, as opposed to the Stoic ajpaqeia, which involved the crushing out of the passions. Often, in later Greek, of moderating anger. It is not identical with sunpaqhsai(ch. 4 5), but signifies to be moderate or tender in judgment toward another’s errors. Here it denotes a state of feeling toward the ignorant and erring which is neither too severe nor too tolerant. The high priest must not be betrayed into irritation at sin and ignorance, neither must he be weakly indulgent. The ignorant [ ] . Comp. ajgnohmatwn ignorances, ch. 9 7, and Num 14:22 – 31, where the distinction is drawn between sins of ignorance and sins of presumption. Atonement for sins of ignorance was required by the Levitical law as a means of educating the moral perception, and of showing that sin and defilement might exist unsuspected : that God saw evil where men did not, and that his test of purity was stricter than theirs.

For that he himself also is compassed with infirmity [ ] . Sympathy belongs to the high – priestly office, and grows out of the sense of personal infirmity. The verb is graphic : has infirmity lying round him. Comp. ch. Heb 12:1, of the encompassing [] cloud of witnesses. jAsqeneian the moral weakness which makes men capable of sin. This is denied in the case of Christ. See ch. Heb 7:28.

Fuente: Vincent’s Word Studies in the New Testament

1) “Who can have compassion on the ignorant,” (metriopathein duamenostois agnoousin) “Who is able to feel (to empathize) for those who are ignorant,” who do not know, grasp, or comprehend, or reasonably bear with the ignorant, Heb 2:18; Heb 4:15. There was even a Levitical sin offering of ignorance, verifying that no man knows all or is omniscient, Lev 4:1-2; Lev 4:13; Lev 4:22; Lev 4:27.

2) “And on them that are out of the way,” (kai planomenois) “Even upon those being led astray; The quality of care, concern, and compassion must be in every witness of Jesus Christ, even as it existed in him, Mat 9:26; Mar 1:41; 1Pe 3:8; 1Jn 3:17; Jud 1:22. It is because of our Lord’s compassion we are not consumed every day, La 3:22.

3) “For that he himself also is compassed with infirmity,” (epei kai autos perikeitai astheneian) “Since he is also encircled, compassed, or beset (with) weakness, sickness, or infirmity,” For even high priests appointed (ordained) by men, from among men, existed as mortals still, Isa 53:3; Every high priest (as ministers of the day) was compassed by infirmities of the flesh, weakness, sickness, sin, and death, which required confession and a sacrifice for their sins before offering prayers and sacrifices f or others; But our Lord had no such sin, yet he became sin for us and experienced every human frailty in the body of his flesh that he might enter into empathy, a feeling of compassion for all men, 2Co 5:21; Heb 7:26-27; Lev 4:3-12.

Fuente: Garner-Howes Baptist Commentary

2. Who can, etc. This fourth point has some affinity to the first, and yet it may be distinguished from it; for the Apostle before taught us that mankind are united to God in the person of one man, as all men partake of the same flesh and nature; but now he refers to another thing, and that is, that the priest ought to be kind and gentle to sinners, because he partakes of their infirmities. The word which the Apostle uses, μετριοπαθεῖν is differently explained both by Greek and Latin interpreters. (85) I, however, think that it simply means one capable of sympathy. All the things which are here said of the Levitical priests do not indeed apply to Christ; for Christ we know was exempt from every contagion of sin; he therefore differed from others in this respect, that he had no necessity of offering a sacrifice for himself. But it is enough for us to know that he bare our infirmities, though free from sin and undefiled. Then, as to the ancient and Levitical priests, the Apostle says, that they were subject to human infirmity, and that they made atonement also for their own sins, that they might not only be kind to others when gone astray, but also condole or sympathize with them. This part ought to be so far applied to Christ as to include that exception which he mentioned before, that is, that he bare our infirmities, being yet without sin. At the same time, though ever free from sin, yet that experience of infirmities before described is alone abundantly sufficient to incline him to help us, to make him merciful and ready to pardon, to render him solicitous for us in our miseries. The sum of what is said is, that Christ is a brother to us, not only on account of unity as to flesh and nature, but also by becoming a partaker of our infirmities, so that he is led, and as it were formed, to show forbearance and kindness. The participle, δυνάμενος is more forcible than in our common tongue, qui possit , “who can,” for it expresses aptness or fitness. The ignorant and those out of the way, or erring, he has named instead of sinners, according to what is done in Hebrew; for שגגה, shegage, means every kind of error or offense, as I shall have presently an occasion to explain.

(85) “The classic or philosophic use of the word μετριοπαθεῖν, may be briefly explained. The Stoics maintained that a man should be ἀπαθὴς, i.e., not subject to passions, such as anger, fear, hope, joy, etc. The Platonists on the other hand averred that a wise man should μετριοπαθὴς, moderate in his affections, and not ἀπαθὴς. The leading sense, then, or the word μετριοπαθεῖν, is to be moderate in our feelings or passions.” — Stuart.

But this is not exactly its meaning here. Schleusner, quoting the Greek Lexicographers, shows that it was used in the sense of being indulgent, or of acting kindly and forgivingly, or forebearingly; and this seems to be its meaning in this passage. The sentence is rendered by Macknight, “Being able to have a right measure of compassion on the ignorant and erring.” It may be rendered, “Being capable of duly feeling for the ignorant and the erring,” or the deceived, that is by sin. See as to the ignorant Lev 5:17; and as to the deceived by passions or interest, see Lev 6:1 — Ed.

Fuente: Calvin’s Complete Commentary

(2) Who can have compassion.Rather, as one who can deal gently with (or, more strictly, feel gently towards) the ignorant and erring, because . . . Either apathy or undue severity in regard to transgression would disqualify this representative of men to God. It cannot be said that sin is mildly designated here, since the words so closely resemble those which occur in Heb. 3:10; still the language is so chosen as to exclude sinning with a high hand.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

2. Who can have compassion The reason that the sinner should be represented by a man; the need of a humanly sympathizing representative. Priest and sinner should have a common ground.

Compassion A medium word, not signifying either deep passion or unfeelingness, but considerateness.

Ignorant Complete moral ignorance, from the first wholly involuntary, excuses guilt; but there is little of human moral ignorance which is not in some way guiltily incurred, and so is measurably responsible. Hence there were sins of ignorance, as well as sins of immediate knowledge, which needed atonement.

Out of the way Literally, the wandering, the knowing deviators from the true path, with no ignorance to plead.

Compassed with infirmity Susceptible to sin, and encircled with tempting excitements to his susceptibilities.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘Who can bear gently with the ignorant and erring, in that he himself also is compassed with infirmity, and by reason thereof is bound, as for the people, so also for himself, to offer for sins.

But in this he has one advantage that must not be despised. As a man he can identify himself with men. Because he himself is ‘compassed with infirmity’, is weak and sinful and aware of his humanness and unworthiness, he can bear gently with, empathising with, those who are the same, those who are ‘ignorant and erring’, lacking in knowledge of God and straying from His ways. (This excludes deliberate, high handed sin).

The High Priest must therefore be compassionate. He must be able to restrain his natural disgust at what he might see as unforgiveable behaviour, must maintain constant and compassionate patience with those who frequently fall, must avoid taking in aversion those who appear to him to be hypocrites or superficial, and must not take up attitudes of disfavour against sinners of any kind. Rather he must see their approach as genuine unless he has good reason to think otherwise, because he is aware of how he too so often reveals himself as contrary to what he should be; and that if his inner heart were known, few would seek him out; and because his concern for them all is that they be reconciled to God.

This ideal of the compassionate High Priest who entered into the feelings and needs of those he acted for had in fact become totally unrealistic. Their main thought had become what they could get out of it. But this emphasis here stresses the necessity that there was, for our great High Priest to also have experienced what it was to be human, (see Heb 5:7; Heb 2:17-18; Heb 4:15).

Note his obligation. ‘He is bound to — offer for sins.’ It is the responsibility and duty of his office.

‘So also for himself, to offer for sins.’ And as well as offering sacrifices for the sins of the people the earthly High Priest had constantly to offer them for his own sins. He too was a failing sinner, the one qualification that Jesus Christ did not have. On the other hand Jesus had experienced depths of temptation which sinful men knew nothing of.

Fuente: Commentary Series on the Bible by Peter Pett

Heb 5:2. Who can have compassion The word signifies “to treat with moderation and gentleness.” See the margin. “Who is able to proportion his compassion to those that are ignorant, and wandering from the exact paths of God’s commandments, because he himself also is incident to infirmity.” The ignorant and erroneous are here put, by a usual figure, for those who wander, or sin, through ignorance; the case, in which priests, appointed by men, were to offer sacrifices for them.

Fuente: Commentary on the Holy Bible by Thomas Coke

2 Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity.

Ver. 2. Who can have compassion ] . Or, bear anything with reason, and not be easily angry, but show as much mercy as is meet for his, whether they have ignorantly offended, or upon deliberation. They cannot commit more than he can remit.

He is compassed with infirmity ] Christ was compassed with that which we call miserable, not that we call sinful infirmity.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

2 .] being (one who is) able (this clause is closely bound to the last, and belongs to it, not to the whole sentence. It is in fact a conditioning participial clause to , and at the same time a retrospective epexegesis of ) to be compassionate ( is a word apparently invented to serve the view of the Peripatetic school, as opposed to the of the Stoics. They held that we ought to rule our passions by reason, and denominated such moderation . The word is not found, except in a Pythagorean fragment of Archytas in Stobus, of doubtful authenticity, before the time of Alexander: Diog. Laert. v. 31 says, (Aristotle) , . See numerous other examples in Bleek. Hence we have the verb and its cognates frequently used of moderating the passion of anger: Plut. de Ira Cohib. p. 453, . . . . : Appian, Bell. Hisp. p. 529, , : Jos. Antt. xii. 3. 2, , . , , . So the Etym. Mag., , : Hesych. , . The meaning here therefore must be given according to this analogy, and the dative following explained as one of direction , or perhaps commodi ) towards the ignorant and erring (the former mild word, though frequently used of sinners elsewhere without (e. g. Hos 4:15 ; Sir 5:15 ; Sir 23:2 al.: Jdt 5:20 ; Esdr. 8:75 (72): cf. 2Ch 16:9 ; and so Thl. here, , . ) as well as with the implication of ignorance (see Ecc 5:5 ; Lev 4:13 ; Lev 5:18 ), seems to be here placed, as well as , itself at all events a milder term than , as suitable to the tone of the sentence, in which the feeling of a sinner towards his fellow-sinners is expressed. The sense might be filled up, ‘towards those who (possibly after all) are ignorant and deluded.’ And thus the propriety of the next clause is rendered still greater; both these, and , being the results of , with which he himself is encompassed. On the exclusion on the one side from these designations of ‘sinners with a high hand,’ and the inclusion in them, as above, of much more than sins, strictly speaking, of ignorance, see Delitzsch’s note), seeing that he himself also is compassed about with infirmity (on this construction of an acc. with , compare ref. Acts: so , Herod. i. 163: Eustath. on Il. . p. 1229: , . . . , . , as in ch. Heb 7:28 , that moral weakness which makes men capable of sin. It is never predicated of Christ in this sense: nay, by the terms of Heb 7:28 , He is excluded from it. That of the flesh, which He bore on Him, and thereby was capable of suffering and of death, was entirely distinct from this. Some have gone even further here, as c. “ ” , ).

Fuente: Henry Alford’s Greek Testament

Heb 5:2 . : “as one who is able to moderate his feeling”. The Vulgate is too strong: “qui condolere possit”; Grotius has: “non inclementer affici”; Weizscker: “als der billig fhlen kann”; and Peirce: “who can reasonably bear with”. As the etymology shows, it means “to be moderate in one’s passions”. It was opposed by Aristotle to the of the Stoics. [Diog. Laert., Arist .: : not without feeling, but feeling in moderation; and Peirce, Tholuck, and Weiss conclude that the word was first formed by the Peripatetics; Tholuck expressly; and Weiss, “stammt aus dem philosophischen Sprachge-brauch”. Cf. the chapter of Philo ( Leg. Allegor. , iii., 45; Wendland’s ed., vol. i. 142) in which he puts first and . second; and to the numerous exx. cited by Wetstein and Kypke, add Nemesius, De Natura Hominis , cxix., where the word is defined in relation to grief. Josephus ( Ant. , xii. 3, 2) remarks upon the striking self-restraint and moderation ( ) of Vespasian and Titus towards the Jews notwithstanding their many conflicts.] If the priest is cordially to plead with God for the sinner, he must bridle his natural disgust at the loathsomeness of sensuality, his impatience at the frequently recurring fall, his hopeless alienation from the hypocrite and the superficial, his indignation at any confession he hears from the penitent. This self-repression he must exercise : “the ignorant and erring”. The single article leads Peirce and others to render as a Hendiadys = ., those who err through ignorance. is not frequent in LXX, but in Eze 42:13 , and also in chaps. 44 and 46, it translates , but in Lev 5:18 and in Ecc 5:5 it translates which in Lev 4:2 and elsewhere is rendered by . A comparison too of the passages in which the word occurs seems to show that by “sins of ignorance” are meant both sins committed unawares or accidentally, and sins into which a man is betrayed by passion. They are opposed to presumptuous sins, sins with a high hand , (Num 15:30 ), sins which constitute a renunciation of God and for which there is no sacrifice, cf. Heb 10:26 . : “since he himself also is compassed with infirmity,” giving the reason or ground of . . , “I lie round,” as in Mar 9:42 , Luk 17:2 with and in Heb 12:1 with dative. In Act 28:20 , , it is used passively as here, followed by an accusative according to the rule that verbs which in the active govern a dative of the person with an accusative of the thing, retain the latter in the passive. See Winer, p. 287, and Rutherford’s Babrius . The priests, living for the greater part of the year in their own homes, were known to have their weaknesses like other men, and even the high priests were not exempt from the common passions. Their gorgeous robes alone separated them from sinners, but like a garment infirmity clung around them. “How the very sanctity of his office would force on the attention of one who was not a mere puppet priest the contrast between his official and his personal character, as a subject of solemn reflection” (Bruce).

Fuente: The Expositors Greek Testament by Robertson

Who can = Being able (to).

have compassion on. Greek. metriopatheo. Only here.

ignorant. Greek. agnoeo. Sinners through ignorance. Lev 4:2, Lev 4:22, Lev 4:27. Num 15:28.

them, &c. = erring (Lev 5:1 – Heb 6:7). Compare App-128.

compassed with. Greek. perikeimai. Here, Heb 12:1. Mar 9:42. Luk 17:2. Act 28:20.

infirmity. See Heb 4:15.

Fuente: Companion Bible Notes, Appendices and Graphics

2.] being (one who is) able (this clause is closely bound to the last, and belongs to it, not to the whole sentence. It is in fact a conditioning participial clause to , and at the same time a retrospective epexegesis of ) to be compassionate ( is a word apparently invented to serve the view of the Peripatetic school, as opposed to the of the Stoics. They held that we ought to rule our passions by reason, and denominated such moderation . The word is not found,-except in a Pythagorean fragment of Archytas in Stobus, of doubtful authenticity,-before the time of Alexander: Diog. Laert. v. 31 says, (Aristotle) , . See numerous other examples in Bleek. Hence we have the verb and its cognates frequently used of moderating the passion of anger: Plut. de Ira Cohib. p. 453, . . . . : Appian, Bell. Hisp. p. 529, , : Jos. Antt. xii. 3. 2, , . , , . So the Etym. Mag., , : Hesych. , . The meaning here therefore must be given according to this analogy, and the dative following explained as one of direction, or perhaps commodi) towards the ignorant and erring (the former mild word, though frequently used of sinners elsewhere without (e. g. Hos 4:15; Sir 5:15; Sir 23:2 al.: Jdt 5:20; Esdr. 8:75 (72): cf. 2Ch 16:9; and so Thl. here, , . ) as well as with the implication of ignorance (see Ecc 5:5; Lev 4:13; Lev 5:18), seems to be here placed, as well as , itself at all events a milder term than , as suitable to the tone of the sentence, in which the feeling of a sinner towards his fellow-sinners is expressed. The sense might be filled up, towards those who (possibly after all) are ignorant and deluded. And thus the propriety of the next clause is rendered still greater; both these, and , being the results of , with which he himself is encompassed. On the exclusion on the one side from these designations of sinners with a high hand, and the inclusion in them, as above, of much more than sins, strictly speaking, of ignorance, see Delitzschs note), seeing that he himself also is compassed about with infirmity (on this construction of an acc. with , compare ref. Acts: so , Herod. i. 163: Eustath. on Il. . p. 1229: , . . . , . , as in ch. Heb 7:28, that moral weakness which makes men capable of sin. It is never predicated of Christ in this sense: nay, by the terms of Heb 7:28, He is excluded from it. That of the flesh, which He bore on Him, and thereby was capable of suffering and of death, was entirely distinct from this. Some have gone even further here, as c.- , ).

Fuente: The Greek Testament

Heb 5:2. , To have a feeling of moderation [have compassion]) Hesychius, . , moderation is opposed to severity and rigour, which are shown towards none but the obstinate; ch. Heb 10:28.-, who is able) who does not please Himself; comp. Rom 15:3.- , to the ignorant and them that are out of the way [in error]) those that sin through ignorance and error: , LXX., , to be ignorant. Simple ignorance is merely want of attention and memory; but error (being out of the way) interchanges [confounds] good and evil, truth and falsehood.-, infirmity) which is sinful and to be expiated by sacrifices.

Fuente: Gnomon of the New Testament

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:

….. , .

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,

Heb 5:2. .

. 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., , 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.

, 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.

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

Heb 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. . 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. 1Co 10:21, , Ye cannot drink the cup of the Lord and the cup of devils; ye cannot do it righteously, ye ought not to do it. 2Co 13:8, , 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, Gen 39:9. Thirdly, , potens, is as much as , 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 Heb 2:17-18; Heb 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.

. 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. is modic, or moderat affectus; qui modum tenet in animi perturbationibus; one who is moderate in his affections; who exceeds not due measure in perturbations of mind. And 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 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 in a high and excellent manner; whence is that character given of him by the Holy Ghost, Num 12:3, Now the man Moses was (v ), 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 ; 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 , 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? Num 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 , Heb 4:15, can be touched with a feeling. And it is not improbable but that may be used here in the same sense with , Heb 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 , 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 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, Zec 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, Num 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, 1Th 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, Act 13:18, that for forty years , he bare with the manners of the people in the wilderness; or as some read it, , 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 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 , Psa 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.

, 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 , through ignorance or error, Leviticus 4. For whereas, in the first three chapters, 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, Rom 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 by ignorance, unadvisedly, or in error; and those which were committed , 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: Num 15:27-28; Num 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, Heb 10:26-27.

All other sins whatever come within the rank and order of them which are committed , by ignorance or error of mind. Of these there is no man that liveth and is not guilty, Ecc 7:20; 1Sa 2:2. Yea, they are so multiplied in us or upon us as no man living can know or understand them, Psa 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, Gen 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, 1Ti 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, , to them that wander out of the way. The reader may see what we have spoken concerning this word on Heb 3:10. Our sinning is often thus expressed, Psa 119:176, I have gone astray like a perishing sheep. Isa 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, 1Pe 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: , They always err in their heart. The other is in our ways, going out of them; which is here intended. The former is the hearts 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 mens ways, when yet their hearts are upright with God. So it is said with Asa, that his heart was perfect all his days, 2Ch 15:17; yet his great wanderings from the ways of God are recorded, 1Co 16:7-10; 1Co 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 ? 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 authors 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, Lev 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. . , quoniam, seeing it is so; , that even he himself. His own state and condition will mind him of his duty in this matter. . This is more than if he had said that he was , weak and infirm: He is beset and compassed about on every hand with infirmity. , as is the meaning of the phrase, having infirmity round about him,attended with it in all that he sets himself unto. Now this

is twofold:

(1.) Natural.

(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, Mat 26:41.

(2.) There is a moral infirmity, consisting in an inclination unto sin and weakness as to obedience. , Rom 5:6, When we were yet infirm (without strength), is the same with , verse 8, while we were yet sinners; for our weakness was such as was the cause of our sin. See 1Co 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? Num 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, Rom 7:9-10. And therefore that last expostulation, Shall we be consumed with dying? is a deprecation of wrath: as Psa 85:5, Wilt thou be angry with us for ever? and Lam 5:22, Wilt thou utterly reject us?

But evident it is, that want of a clear insight into Gods 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, Mat 25:24-25; Luk 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, Psa 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, Exo 34:6-7. So he affirms that fury is not in him, Isa 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, Isa 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? Psa 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, Isa 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 Psa 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, Hos 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 , 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 mans 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, Rom 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, Deu 27:26, Gal 3:10. And whosoever shall keep the whole law, and yet offend in one point, he is guilty of all, Jas 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, Eph 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; 1Co 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 Heb 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.

Fuente: An Exposition of the Epistle to the Hebrews

Who: Heb 2:18, Heb 4:15

have compassion on: or, reasonably bear with

ignorant: Num 15:22-29, 1Ti 1:13

them: Heb 12:13, Exo 32:8, Jdg 2:17, Isa 30:11

is compassed: Heb 7:28, Exo 32:2-5, Exo 32:21-24, Num 12:1-9, Num 20:10-12, Luk 22:32, 2Co 11:30, 2Co 12:5, 2Co 12:9, 2Co 12:10, Gal 4:13

Reciprocal: Lev 4:2 – through Lev 16:6 – for himself Eze 45:20 – every one Mat 9:11 – Why Mat 9:36 – when Mat 14:14 – and was Mar 8:2 – compassion Act 18:14 – bear Rom 8:26 – infirmities 2Co 11:1 – bear with me a 1Th 5:14 – be Heb 2:17 – a merciful

Fuente: The Treasury of Scripture Knowledge

Heb 5:2. The ignorant means those less informed than the priests who were better aquainted with the matters of the service. (See Lev 10:8-11; Deu 17:8-13; Joh 11:49-52.) Out of the way denotes those who err in their ways on account of their lack of knowledge. Can have compassion means the same as “being touched” as was explained by the comments on chapter 4:15. Compassed with infirmity means those priests had the same fleshly tendencies as others of the nation.

Fuente: Combined Bible Commentary

Heb 5:2. Who; rather, being one able to have compassion; literally, to be reasonably compassionate towardsa word found in the New Testament only here. The Stoic prided himself on being apathetic in relation to sin and misery, as he held the gods were. A sympathetic or emotional nature rejoices with those that rejoice, and weeps with those that weep. The true position of a priest in relation to those who are not only suffering, but are also guilty, is between the two. His is a blended feeling of sorrow and blame. Were there no sorrow, there would be no fitness for the office manward; were there no blame, there would be no holiness, and so no fitness for the office Godward. As standing between man and God, he feels (we may say it with reverence) for both; and herein consists His noblest quality.

With the ignorant and the erring. The persons for whom the priest acts are not innocent, or the function would cease; they are sinners, and are described as ignorant and out of the way (erring or, it may be, led out of the way). The first word is milder than the second, and describes an ignorance that may be without sin, though it is oftener an ignorance that is more or less sinful (see Lev 4:13; Lev 5:18). There is generally sin in it, though not the sin of a wilful perverseness (I did it ignorantly in unbelief, 1Ti 1:13). The second word, though stronger than the first, is milder than is consistent with wilful conscious sin; it is going astray, or (in the passive voice) being led astray (see 1Co 6:9; Gal 6:7; 2Ti 3:13). Possibly these words describe the feeling of the priest, who is supposed to be a man and himself a sinner (see next clause) towards those who are sinners, and who he may say are after all ignorant and deluded. More probably, however, the words describe the real character of those for whom he is to act. All men are blameably ignorant, and are out of the way; every sin is want of knowledge, as well as want of wisdom; we all have gone astray, and for all the priest acts; those being excepted who are presumptuous and defiant sinners for whom no sacrifice could be accepted. The very office of the priest implies some desire to be forgiven, or at all events the cessation of perverse persistence in sin. Sympathy for all such is the duty and the qualification of the true priest; made the more easy that he is himself beset with infirmity, and the more obligatory that he himself needs the same treatment. The infirmity here spoken of is clearly moral weakness, which makes men capable of sin, and leads to it.

Fuente: A Popular Commentary on the New Testament

Our apostle proceeds in giving the character of the high priest which God required under the law; he must have compassion for men, for sinful men, being compassed with sinful infirmities himself.

Observe here, 1. A great and necessary qualification of endowment of an high priest he was, and is one able to have compassion; that is, able with all meekness and gentleness, with all patience and forbearance, to bear the infirmities, sins, and provocations of men, even as a nurse bears with the weakness and frowardness of a poor infant.

Observe, 2. The peculiar object of his compassionate care and regard; namely those of his compassionate care and regard; namely, those that are ignorant, and do wander out of the way; in these two words does the apostle comprise all sorts of sinners whatsoever, with all sorts and kinds of sin.

Observe, 3. A special reason rendered why the high priest was thus compassionate, because he himself is compassed with infirmities; his own condition will mind him of his duty in this matter, being beset on every hand with infirmities of his own.

Learn hence, 1. That it is a mighty privilege to us, that our Lord Jesus Christ, our Great High Priest, was encompassed with the sinless infirmities of our nature.

2. That no sort of sinners are excluded from an interest in the care and love of our compassionate High Priest; such as are ignorant, and such as are out of the way, he has compassion upon both; none are excluded, but those who by unbelief do exclude themselves, and cause the blood of the reconciling sacrifices to cry against them.

Fuente: Expository Notes with Practical Observations on the New Testament

Heb 5:2-3. Who can have compassion The word , here used, signifies to feel compassion in proportion to the misery of others. The apostles words imply that a high-priest, who is not touched with a feeling of the weaknesses and miseries of others, is unfit to officiate for them, because he will be apt to neglect them in his ministrations, or be thought by the people in danger of so doing. On the ignorant Who, not being properly instructed in divine things, are involved in error with respect to them; and on them that are out of the way Of truth and duty, of wisdom, holiness, and happiness; or who, through their ignorance or any other cause, fall into sin: so that all sins and sinners are here comprehended. For that he himself is compassed with infirmity So that under a consciousness thereof, he will officiate for them with the greater kindness and assiduity, knowing that he needs the compassion which he shows to others. And by reason hereof Because he himself is a sinner; he ought, as for the people, so also for himself, (see the margin,) to offer for sins That, being pardoned himself, and in a state of reconciliation and peace with God, he may offer for others with more acceptance. We are not to infer from this that Christ had any sins of his own to offer for, or that he offered any sacrifice for himself, it being repeatedly affirmed by the apostles that he was absolutely free from all sin.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

5:2 Who {c} can have compassion on the ignorant, and {d} on them that are out of the way; for that he himself also is {e} compassed with infirmity.

(d) On them that are sinful: for in the Hebrew tongue, under ignorance and error is every sin meant, even that sin that is voluntary.

(e) He carries with him a nature subject to the same inconveniences and vices.

Fuente: Geneva Bible Notes

A high priest also had to be a compassionate person. This grew out of his own consciousness of being a sinner himself. In other words, he needed not only to carry out his duties acceptably, but he also needed to do so with the proper attitudes and feelings. "Deal gently with" (Gr. metriopathein) means neither indifferent to moral lapses nor harsh.

"Although nothing is said in the Old Testament about moral qualities [such as compassion], the writer has deduced this quality of gentle understanding from the basic fact that the high priest is essentially a man among men." [Note: Guthrie, p. 125.]

The evidence of Israel’s high priest’s sinfulness was the fact that he had to offer sacrifices for his own sins as well as for those of the people. Since Jesus Christ was sinless he did not need to do this (Heb 4:15; Heb 7:27). However, Jesus Christ’s compassion exceeded that of other high priests.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

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