(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 Hebrews 3:10; still the language is so chosen as to exclude sinning "with a high hand."

Verse 2. - Who can have compassion on the ignorant and erring; for that he himself also is compassed with infirmity. It is not easy to find a satisfactory English equivalent for μετριοπαθεῖν, translated as above in the A.V.; by Alford, "be compassionate towards;" in the margin of the A.V., "reasonably bear with;" by the recent Revisers, "bear gently with;" by Bengel, "moderate affici." The compound had its origin, doubtless, in the peripatetic school, denoting the right mean between passionateness and Stoic apathy, being the application of Aristotle's μεσότης to the sphere of the passions. Thus Diog. Laert. says of Aristotle, Αφη δε τον σοφον μη ειναι μεν απαθη μετριοπαθῆ δὲ. In this sense Philo uses μετριοπαθὴς to express Abraham's sober grief after the death of Sarah (2:37) and Jacob's patience under his afflictions (2:45). The verb, followed, as here, by a dative of persons, may be taken, therefore, to denote moderation of feeling towards the persons indicated, such moderation being especially opposed in the case before us, where the persons are the ignorant and erring, to excess of severe or indignant feeling. Moderation, indeed, in this regard seems to have been the idea generally attached to the compound (cf. Plut., 'De Ira Cohib.' p. 453, Ἀναστὴσαι καὶ σῶσαι καὶ φεισάσθαι καὶ καρτερῆσαι πραότητος ἐστὶ καὶ συγγνώμης καὶ μετριοπαθείας). Josephus also speaks of the emperors Vespasian and Titus as μετριοπαθησάντων in their attitude towards the Jews after long hostility ('Ant.,' 12:3 2). This, then, being the meaning of μετριοπαθεία, it is obvious how the capacity of it is essential to the idea of a high priest as being one who is resorted to as a mediator by a people laden with infirmities, to represent them and to plead for them. It is not of necessity implied that every high priest was personally νετριοπάθης: it is the ideal of his office that is spoken cf. And, in the case of human high priests, this ideal was fulfilled by their being themselves human, encompassed themselves with the infirmity of those for whom they mediated. Christ also, so far, evidently fulfils the condition. For, though he is afterwards distinguished (Hebrews 7:28) from priests having themselves infirmity, yet he had, in his human nature, experienced what it was: "He was crucified ἐξ ἀσθενείας (2 Corinthians 13:4); "Himself took our infirmities (ἀσθενείας), and bare our sicknesses" (Matthew 8:17; Isaiah 53:4); the agony in the garden (whatever its mysterious import, of which more below)expressed personal experience of human ἀσθενεία. Alford denies that ἀσθενεία, in the sense supposed by him to be here intended, can be attributed to Christ, and hence that περίκειται ἀσθένειαις can apply to him (but see above on Hebrews 4:15, and below on vers. 3, 7).

5:1-10 The High Priest must be a man, a partaker of our nature. This shows that man had sinned. For God would not suffer sinful man to come to him alone. But every one is welcome to God, that comes to him by this High Priest; and as we value acceptance with God, and pardon, we must apply by faith to this our great High Priest Christ Jesus, who can intercede for those that are out of the way of truth, duty, and happiness; one who has tenderness to lead them back from the by-paths of error, sin, and misery. Those only can expect assistance from God, and acceptance with him, and his presence and blessing on them and their services, that are called of God. This is applied to Christ. In the days of his flesh, Christ made himself subject to death: he hungered: he was a tempted, suffering, dying Jesus. Christ set an example, not only to pray, but to be fervent in prayer. How many dry prayers, how few wetted with tears, do we offer up to God! He was strengthened to support the immense weight of suffering laid upon him. There is no real deliverance from death but to be carried through it. He was raised and exalted, and to him was given the power of saving all sinners to the uttermost, who come unto God through him. Christ has left us an example that we should learn humble obedience to the will of God, by all our afflictions. We need affliction, to teach us submission. His obedience in our nature encourages our attempts to obey, and for us to expect support and comfort under all the temptations and sufferings to which we are exposed. Being made perfect for this great work, he is become the Author of eternal salvation to all that obey him. But are we of that number?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, Zechariah 3:3.