SEV Biblia, Chapter 5:2
que se pueda compadecer de los ignorantes y errados, porque l tambin est rodeado de flaqueza;
Clarke's Bible Commentary - Hebrew 5:2
Verse 2. Who can have compassion on the ignorant] The word metriopaqein, 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 offenses 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 agnoousi, the ignorant, one MS. only, but that of high repute, has asqenousi, 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, chap. xii. 1, that euperistaton amartian, 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; perikeitai asqeneian; 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.
John Gill's Bible Commentary
Ver. 2. Who can have compassion on the ignorant , etc..] 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).
Matthew Henry Commentary
Verses 1-10 - The High Priest must be a man, a partaker of our nature. This show that man had sinned. For God would not suffer sinful man to come to his alone. But every one is welcome to God, that comes to him by this Hig Priest; and as we value acceptance with God, and pardon, we must appl by faith to this our great High Priest Christ Jesus, who can interced for those that are out of the way of truth, duty, and happiness; on who has tenderness to lead them back from the by-paths of error, sin and misery. Those only can expect assistance from God, and acceptanc 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 tempted, suffering, dying Jesus. Christ set an example, not only to pray, but to be fervent in prayer. How many dry prayers, how few wette 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 deliveranc from death but to be carried through it. He was raised and exalted, an to him was given the power of saving all sinners to the uttermost, wh come unto God through him. Christ has left us an example that we shoul learn humble obedience to the will of God, by all our afflictions. We need affliction, to teach us submission. His obedience in our natur encourages our attempts to obey, and for us to expect support an comfort under all the temptations and sufferings to which we ar 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 tha number?
Greek Textus Receptus
μετριοπαθειν 3356 5721 δυναμενος 1410 5740 τοις 3588 αγνοουσιν 50 5723 και 2532 πλανωμενοις 4105 5746 επει 1893 και 2532 αυτος 846 περικειται 4029 5736 ασθενειαν 769
Vincent's NT Word Studies
2. Have compassion (metiopaqein). 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. iv. 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 (toiv agnoousi). Comp. ajgnohmatwn ignorances, ch. ix. 7, and Num. xv. 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 (epei kai autov perikeitai asqeneian). 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. xii. 1, of the encompassing (perikeimenon) cloud of witnesses. jAsqeneian the moral weakness which makes men capable of sin. This is denied in the case of Christ. See ch. vii. 28.
