A.T. Robertson Commentary Hebrews 5

In things pertaining to God (τα προς τον θεον). Accusative of general reference as in 2:17 (Romans 15:17). The two essential points about any high priest are human sympathy (5:1-3) and divine appointment (5:4). He is taken from men and appointed in behalf of men.

That he may offer (ινα προσφερη). Purpose clause with ινα and present active subjunctive of προσφερω, "that he keep on offering (from time to time)."

Both gifts (δωρα)

and sacrifices (κα θυσιας). General term (δωρα) and bloody offerings, but the two together are inclusive of all as in 8:3; 9:9 (1 Kings 8:64).

For sins (υπερ αμαρτιων). His own included (7:27) except in the case of Jesus.

Who can bear gently (μετριοπαθειν δυναμενος). Present active infinitive of the late verb μετριοπαθεω (μετριος, moderate, πατεω, to feel or suffer). It is a philosophical term used by Aristotle to oppose the απαθεια (lack of feeling) of the Stoics. Philo ranks it below απαθεια. 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 (τοις αγνοουσιν). Dative case of the articular present active participle of αγνοεω, old verb not to know .

And erring (κα πλανωμενοις). Present middle participle (dative case) of πλαναω. 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" (εκουσιως, 10:26) had no provision in the Levitical system. For deliberate apostasy (3:12; 10:26) no pardon is offered.

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

For himself (περ εαυτου). Note περ three times here (περ του λαου, περ εαυτου, περ αμαρτιων), but in verse 1 υπερ ανθρωπων, υπερ αμαρτιων. In the Koine this interchange of περ (around) and υπερ (over) is common (Matthew 26:28).

Taketh the honour unto himself (εαυτω λαμβανε την τιμην). Dative case of personal interest (εαυτω). The priest was called of God. This is the ideal and was true of Aaron. The modern minister is not a priest, but he also should be a God-called man and not one who pushes himself into the ministry or into ecclesiastical office.

So Christ also (ουτως κα ο Χριστος). Just as with Aaron. Jesus had divine appointment as high priest also.

To be made (γενηθηνα). First aorist passive infinitive of γινομα.

High priest (αρχιερεα). Predicate accusative agreeing with εαυτον (himself) object of εδοξασεν.

But he that spake unto him (αλλ' ο λαλησας προς αυτον). Ellipsis of εδοξασεν to be supplied from preceding clause. God did glorify Jesus in appointing him priest as we see in Ps 2:7 quoted already as Messianic (Hebrews 1:5). Jesus himself repeatedly claimed that the Father sent him on his mission to the world (John 5:30,43; 8:54; 17:5, etc.). Bruce holds that Christ's priesthood is co-eval with his Sonship. Davidson thinks it is merely suitable because he is Son. Clearly the Father nominated (Dods) the Son to the Messianic priesthood (John 3:16).