TRV
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Hebrews 5:1–9. His four-level outline is real structure in the source text, so it is rendered as structure.
We have here an account of the nature of the priestly office in general, though with an accommodation to the Lord Jesus Christ. We are told,
I.Of what kind of beings the high priest must be.
He must be taken from among men; he must be a man, one of ourselves, bone of our bones, flesh of our flesh, and spirit of our spirits, a partaker of our nature, and a standard-bearer among ten thousand. This implies,
1.That man had sinned.
2.That God would not admit sinful man to come to him immediately and alone, without a high priest, who must be taken from among men.
3.That God was pleased to take one from among men, by whom they might approach God in hope, and he might receive them with honour.
4.That every one shall now be welcome to God that comes to him by this his priest.
II.For whom every high priest is ordained:
For men in things pertaining to God, for the glory of God and the good of men, that he might come between God and man. So Christ did; and therefore let us never attempt to go to God but through Christ, nor expect any favour from God but through Christ.
III.For what purpose every high priest was ordained: That he might offer both gifts and sacrifices for sin.
1.That he might offer gifts or free-will offerings, brought to the high priest, so offered for the glory of God, and as an acknowledgment that our all is of him and from him; we have nothing but what he is pleased to give us, and of his own we offer to him an oblation of acknowledgment. This intimates,
(1.)That all we bring to God must be free and not forced; it must be a gift; it must be given and not taken away again.
(2.)That all we bring to God must go through the high priest's hands, as the great agent between God and man.
2.That he might offer sacrifices for sin; that is, the offerings that were appointed to make atonement, that sin might be pardoned and sinners accepted. Thus Christ is constituted a high priest for both these ends. Our good deeds must be presented by Christ, to render ourselves and them acceptable; and our evil deeds must be expiated by the sacrifice of himself, that they may not condemn and destroy us. And now, as we value acceptance with God and pardon, we must apply ourselves by faith to this our great high priest.
IV.How this high priest must be qualified, Heb 5:2.
1.He must be one that can have compassion on two sorts of persons: - (1.) On the ignorant, or those that are guilty of sins of ignorance. He must be one who can find in his heart to pity them, and intercede with God for them, one that is willing to instruct those that are dull of understanding. (2.) On those that are out of the way, out of the way of truth, duty, and happiness; and he must be one who has tenderness enough to lead them back from the by-paths of error, sin, and misery, into the right way: this will require great patience and compassion, even the compassion of a God.
2.He must also be compassed with infirmity; and so be able from himself feelingly to consider our frame, and to sympathize with us. Thus Christ was qualified. He took upon him our sinless infirmities; and this gives us great encouragement to apply ourselves to him under every affliction; for in all the afflictions of his people he is afflicted.
V.How the high priest was to be called of God.
He must have both an internal and external call to his office: For no man taketh this honour to himself (Heb 5:4), that is, no man ought to do it, no man can do it legally; if any does it, he must be reckoned a usurper, and treated accordingly. Here observe,
1.The office of the priesthood was a very great honour. To be employed to stand between God and man, one while representing God and his will to men, at another time representing man and his case to God, and dealing between them about matters of the highest importance - entrusted on both sides with the honour of God and the happiness of man - must render the office very honourable.
2.The priesthood is an office and honour that no man ought to take to himself; if he does, he can expect no success in it, nor any reward for it, only from himself. He is an intruder who is not called of God, as was Aaron. Observe,
(1.)God is the fountain of all honour, especially true spiritual honour. He is the fountain of true authority, whether he calls any to the priesthood in an extraordinary way, as he did Aaron, or in an ordinary way, as he called his successors.
(2.)Those only can expect assistance from God, and acceptance with him, and his presence and blessing on them and their administrations, that are called of God; others may expect a blast instead of a blessing.
VI.How this is brought home and applied to Christ:
So Christ glorified not himself, Heb 5:5. Observe here, Though Christ reckoned it his glory to be made a high priest, yet he would not assume that glory to himself. He could truly say, I seek not my own glory, Joh 8:50. Considered as God, he was not capable of any additional glory, but as man and Mediator he did not run without being sent; and, if he did not, surely others should be afraid to do it.
VII.The apostle prefers Christ before Aaron, both in the manner of his call and in the holiness of his person.
1.In the manner of his call, in which God said unto him, Thou art my Son, this day have I begotten thee (quoted from Psa 2:7), referring to his eternal generation as God, his wonderful conception as man, and his perfect qualification as Mediator. Thus God solemnly declared his dear affection to Christ, his authoritative appointment of him to the office of a Mediator, his installment and approbation of him in that office, his acceptance of him, and of all he had done or should do in the discharge of it. Now God never said thus to Aaron. Another expression that God used in the call of Christ we have in Psa 110:4, Thou art a priest for ever, after the order of Melchisedec, Heb 5:6. God the Father appointed him a priest of a higher order than that of Aaron. The priesthood of Aaron was to be but temporary; the priesthood of Christ was to be perpetual: the priesthood of Aaron was to be successive, descending from the fathers to the children; the priesthood of Christ, after the order of Melchisedec, was to be personal, and the high priest immortal as to his office, without descent, having neither beginning of days nor end of life, as it is more largely described in the seventh chapter, and will be opened there.
2.Christ is here preferred to Aaron in the holiness of his person. Other priests were to offer up sacrifices, as for the sins of others, so for themselves, Heb 5:3. But Christ needed not to offer for sins for himself, for he had done no violence, neither was there any deceit in his mouth, Isa 53:9. And such a high priest became us.
VIII.We have an account of Christ's discharge of this his office, and of the consequences of that discharge, Heb 5:7-9.
1.The discharge of his office of the priesthood (Heb 5:7): Who in the days of his flesh, when he had offered up prayers and supplications, etc. Here observe,
(1.)He took to him flesh, and for some days tabernacled therein; he became a mortal man, and reckoned his life by days, herein setting us an example how we should reckon ours. Were we to reckon our lives by days, it would be a means to quicken us to do the work of every day in its day.
(2.)Christ, in the days of his flesh, subjected himself to death; he hungered, he was a tempted, bleeding, dying Jesus! He body is now in heaven, but it is a spiritual glorious body.
(3.)God the Father was able to save him from death. He could have prevented his dying, but he would not; for then the great design of his wisdom and grace must have been defeated. What would have become of us if God had saved Christ from dying? The Jews reproachfully said, Let him deliver him now, if he will have him, Mat 27:43. But it was in kindness to us that the Father would not suffer that bitter cup to pass away from him; for then we must have drunk the dregs of it, and been miserable for ever.
(4.)Christ, in the days of his flesh, offered up prayers and supplications to his Father, as an earnest of his intercession in heaven. A great many instances we have of Christ's praying. This refers to his prayer in his agony (Mat 26:39, and Mat 27:46), and to that before his agony (Jn. 17) which he put up for his disciples, and all who should believe on his name.
(5.)The prayers and supplications that Christ offered up were joined with strong cries and tears, herein setting us an example not only to pray, but to be fervent and importunate in prayer. How many dry prayers, how few wet ones, do we offer up to God!
(6.)Christ was heard in that he feared. How? Why he was answered by present supports in and under his agonies, and in being carried well through death, and delivered from it by a glorious resurrection: He was heard in that he feared. He had an awful sense of the wrath of God, of the weight of sin. His human nature was ready to sink under the heavy load, and would have sunk, had he been quite forsaken in point of help and comfort from God; but he was heard in this, he was supported under the agonies of death. He was carried through death; and there is no real deliverance from death but to be carried well through it. We may have many recoveries from sickness, but we are never saved from death till we are carried well through it. And those that are thus saved from death will be fully delivered at last by a glorious resurrection, of which the resurrection of Christ was the earnest and first-fruits.
2.The consequences of this discharge of his office, Heb 5:8, Heb 5:9, etc.
(1.)By these his sufferings he learned obedience, though he was a Son, Heb 5:8. Here observe,
[1.]The privilege of Christ: He was a Son; the only-begotten of the Father. One would have thought this might have exempted him from suffering, but it did not. Let none then who are the children of God by adoption expect an absolute freedom from suffering. What Son is he whom the Father chasteneth not?
[2.]Christ made improvement by his sufferings. By his passive obedience, he learned active obedience; that is, he practiced that great lesson, and made it appear that he was well and perfectly learned in it; though he never was disobedient, yet he never performed such an act of obedience as when he became obedient to death, even to the death of the cross. Here he has left us an example, that we should learn by all our afflictions a humble obedience to the will of God. We need affliction, to teach us submission.
(2.)By these his sufferings he was made perfect, and became the author of eternal salvation to all who obey him, Heb 5:9.
[1.]Christ by his sufferings was consecrated to his office, consecrated by his own blood.
[2.]By his sufferings he consummated that part of his office which was to be performed on earth, making reconciliation for iniquity; and in this sense he is said to be made perfect, a perfect propitiation.
[3.]Hereby he has become the author of eternal salvation to men; he has by his sufferings purchased a full deliverance from sin and misery, and a full fruition of holiness and happiness for his people. Of this salvation he has given notice in the gospel; he has made a tender of it in the new covenant, and has sent the Spirit to enable men to accept this salvation.
[4.]This salvation is actually bestowed on none but those who obey Christ. It is not sufficient that we have some doctrinal knowledge of Christ, or that we make a profession of faith in him, but we must hearken to his word, and obey him. He is exalted to be a prince to rule us, as well as a Saviour to deliver us; and he will be a Saviour to none but to those whom he is a prince, and who are willing that he should reign over them; the rest he will account his enemies, and treat them accordingly. But to those who obey him, devoting themselves to him, denying themselves, and taking up their cross, and following him, he will be the author, aitios - the grand cause of their salvation, and they shall own him as such for ever.
Historical interpretation
Six Centuries of Reception
11 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
And in consequence of his weakness Jesus “felt a proper compassion” for sins, because he had clothed himself with the flesh of sin. And he had the duty “to offer a sacrifice both for his people and for himself and his sins.” He did not obtain the high priesthood by usurpation, but just like Aaron, whom God elected with the leafy staff.
He whom presently you scorn was once transcendent over even you. He who is presently human was incomposite. He remained what he was; what he was not he assumed. No “because” is required for his existence in the beginning, for what could account for the existence of God? But later he came into being because of something, namely, your salvation, yours who insult him and despise his Godhead for that very reason, because he took on your thick corporeality. Through the medium of the mind he had dealings with the flesh, being made that God on earth which is human. Human and God blended; they became a single whole, the stronger side predominating, in order that I might be made God to the same extent that he was made man. He was begotten—yet he was already begotten—of a woman.
The blessed Paul wishes to show in the next place that this covenant is far better than the old. This then he does by first laying down remote considerations. For inasmuch as there was nothing bodily or that made a show, no temple for instance, nor Holy of Holies, nor Priest with so great apparel, no legal observances, but all things higher and more perfect, and there was nothing of bodily things, but all was in things spiritual, and things spiritual did not attract the weak, as things bodily; he thoroughly sifts this whole matter.
And observe his wisdom: he makes his beginning from the priest first, and continually calls Him an High Priest, and from this first point shows the difference of the two Dispensations. On this account he first of all defines what a Priest is, and shows whether He has any things proper to a Priest, and whether there are any signs of priesthood. It was however an objection in his way that He Christ was not even well-born, nor was He of the sacerdotal tribe, nor a priest on earth. How then was He a Priest? some one may say.
And just as in the Epistle to the Romans having taken up an argument of which they were not easily persuaded, that Faith effects that which the labor of the Law could not, nor the sweat of the daily life, he betook himself to the Patriarch and referred the whole question to that time: so now here also he opens out the other path of the Priesthood, showing its superiority from the things which happened before. And as, in the matter of punishment, he brings before them not Hell alone, but also what happened to their fathers, so now here also, he first establishes this position from things present. For it were right indeed that earthly things should be proved from heavenly, but when the hearers are weak, the opposite course is taken.
Up to a certain point he lays down first the things which are common to Christ and their High Priests, and then shows that He is superior. For comparative excellence arises thus, when in some respects there is community, in others superiority; otherwise it is no longer comparative.
"For every High Priest taken from among men," this is common to Christ; "is ordained for men in things pertaining to God," and this also; "that he may offer both gifts and sacrifices for the people," and this too, yet not entirely: what follows however is no longer so: "who can have compassion on the ignorant, and on them that are out of the way," from this point forward is the superiority, "inasmuch as himself also is encompassed with infirmity; and by reason hereof he ought as for the people, so also for himself, to offer for sins."
The one receiving appointment from God is the lawful high priest; this was the way Aaron, the first high priest, received the honor. The divine apostle said this, of course, not intending to inform us now of the norms for high priesthood, but to lay the groundwork for a treatment of the Lord’s high priesthood.
Even under the law it was not an angel that was appointed to act as priest for human beings but a human being for human beings, with the same nature, affected by the same passions, understanding the weakness of nature, assigning pardon to the recalcitrant, offering a hand to sinners, treating what affects the neighbor as his own. This is the very reason he is appointed to offer sacrifices not for the people alone but also for himself.
The meaning of the word is that if Christ himself did not offer an unbloody sacrifice (for he offered his own body), then those priests who are deemed worthy by God and the high priest will offer an unbloody sacrifice from him. For this indicates, "forever." For he would not have said "forever" regarding the one-time sacrifice and offering made by God, but he refers to the present priests through whom Christ ministers and is ministered to, having also given them in the mystical supper the manner of such ministry.
"among men is appointed on behalf of men in things pertaining to God." Among men, he says, being appointed on behalf of men in things pertaining, he becomes in the things pertaining to God. And what are the things pertaining to God? He himself says, in order to offer both gifts and sacrifices for sins of the people.
"To deal gently." That is, to be sympathetic, to accommodate, and to forgive those who are ignorant, that is, those who sin out of ignorance and are misguided.
And for those going astray, he says, from the people.
"he himself is also surrounded by weakness." The simple interpretation, which I think is also the truer one, is this: that for this reason the high priest is gentle toward those who are ignorant; because he himself is subject to weakness; and knowing the measure of human weakness in himself, he also measures out mercy. Or the high priest differs from the people only in this, that he is gentle and shows sympathy toward those who go astray; since in other respects he too is perhaps subject to weakness like the many. By weakness he means sins, or afflictions and temptations.
But the phrase, "for sins," he clearly stated that he called weakness sin.
"And because of this, he is obligated," since he himself, he says, is under sin, and he must make the offering common for both his own and the sins for the people.
“To offer for sins.”The sacrifice concerning sins, he says, “And no one takes this honor upon himself.” He speaks of another characteristic of a priest, that he does not take it upon himself to approach the honor of the priesthood. This he also hinted at when he spoke of the priests of the Jews at that time, who were not priests by power, because they approached and had made the priesthood a service.
“just as Aaron.” For Aaron was often appointed high priest by God. For indeed, at the beginning, he was called by God through Moses and thus consecrated, not by himself taking the office (Ex. 28:1). And again, when the rod budded (Num. 17:8), it was shown that he was divinely appointed; and when fire consumed those who improperly intruded upon the priesthood. (Num. 16)
So also Christ did not glorify himself to become a high priest. He also says this: “Christ is the first high priest, that he did not enter into the priesthood from himself, but was ordained by the Father.” Therefore, showing in clear terms that he was a priest according to the custom of the priests, in other respects he indicates how much he ought to excel as God of men.
“but it was He who said to him.” He says, God having said this to him, ordained him as high priest,
“As he says also in another place.” The "And," as regards the sequence of the interpretation, is omitted.
"according to the order of Melchizedek." This one first offered an unbloody sacrifice to God, bread and wine.
"taken from among men." That is, being presented. If the one deals gently with those who are ignorant and going astray, how much more will the one who is both man and God deal gently with those who are ignorant and going astray? If this is understood, then the term "being taken" will be more readily accepted instead of "being set apart." As one of the men, and being taken from them as a priest, he says,
That Melchizedek was not anointed into the priesthood by oil, as Aaron, and that he did not offer sacrifices by blood, and that he was a high priest of the nations, and that he blessed Abraham with bread and wine.
The reason is that Christ also offered an unbloody sacrifice, for first He offered this, and then later His own body. For this reason, it is accordingly said that Christ is a high priest according to the order of Melchizedek.
He wants to show here that the New Testament is greater than the Old. And this he does by introducing a comparison from the priests. That one had priests taken from among men, but this one has Christ.
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Summary
Hebrews 5:2 describes a crucial qualification for the high priest: his ability to deal gently and empathetically with those who err, whether through ignorance or by straying from the truth, precisely because he himself shares in human weakness and frailty. This verse highlights the necessity of a compassionate leader who understands the struggles of his people, setting the stage for the author's subsequent argument about Jesus Christ's superior, yet deeply empathetic, priesthood.
Context
Literary Context
Hebrews 5:2 is an integral part of a broader argument (Hebrews 5:1-10) detailing the qualifications and nature of the high priesthood, which serves as a foundational premise for introducing Jesus Christ as the ultimate and perfect High Priest. The preceding verse, Hebrews 5:1, establishes that any high priest must be chosen from among humanity to offer gifts and sacrifices for sins. Verse 2 then elaborates on a critical aspect of this role: the high priest's capacity for compassion, born out of his own shared human frailty. This immediate context underscores the author's rhetorical strategy of first defining the ideal (human) high priest before demonstrating how Jesus surpasses and perfectly embodies these qualities, even while being sinless.
Historical & Cultural Context
The epistle to the Hebrews was written to Jewish Christians who were familiar with the Levitical priesthood and its elaborate sacrificial system, as detailed in the Torah, particularly the books of Exodus and Leviticus. The high priest, a central figure in Israelite worship, served as the mediator between God and the people, entering the Most Holy Place once a year on the Day of Atonement to make sacrifices for the sins of the nation and for himself (as seen in Leviticus 16). This historical reality of a high priest who was himself fallible and required atonement for his own sins (Leviticus 9:7) forms the backdrop for the author's emphasis on the human high priest's "infirmity" in Hebrews 5:2. This shared human condition was not a disqualifier but a necessary component for empathetic mediation within the Old Covenant system.
Key Themes
This verse contributes significantly to several key themes woven throughout the book of Hebrews. The theme of Empathy and Compassion is paramount, highlighting that effective spiritual leadership necessitates a deep understanding of human weakness and error, allowing for gentle guidance rather than harsh judgment. This directly relates to the broader theme of Human Frailty, emphasizing the universal susceptibility to sin and error that affects all humanity, including those in positions of spiritual authority. The author uses this shared vulnerability to underscore the need for a high priest who can truly sympathize. Finally, the verse profoundly shapes the theme of The Nature of Priesthood, particularly in its contrast between the Old Covenant Levitical priesthood and the New Covenant priesthood of Christ. While the human high priest's infirmity necessitated his own sacrifices, it simultaneously prepared the reader for the concept of a perfect, sinless High Priest who, though without sin, fully understands human temptation and weakness, as articulated later in passages like Hebrews 4:15 and Hebrews 7:26-28.
Exposition and Analysis
Key Word Analysis
This word, unique to Hebrews in the New Testament, signifies a "measured feeling" or "moderate passion." It implies an ability to deal gently, patiently, and indulgently with others, not out of indifference, but out of a sympathetic understanding that avoids harshness or extreme emotion. It suggests a balanced and temperate response to human failings, rooted in shared experience.
Derived from a negative particle and the verb "to know," this term refers to those who err due to a lack of knowledge, understanding, or information. It can also imply a willful ignorance or disinclination to know. In this context, it speaks to errors committed unwittingly, without full awareness of the transgression or its implications.
This term denotes feebleness, weakness, or frailty, encompassing both physical and moral susceptibility. It refers to the inherent human condition of weakness, susceptibility to temptation, and the capacity for sin. For the high priest, it meant he was subject to the same human limitations and moral failings as those he served, necessitating his own sacrifices for sin.
Verse Breakdown
"Who can have compassion on the ignorant"
This clause introduces the high priest's essential quality of empathy. The phrase "have compassion" (metriopathéō) suggests a gentle, understanding, and patient disposition towards those who err due to a lack of knowledge or understanding. It highlights the necessity for a spiritual leader to approach human failings with a measured and sympathetic attitude, rather than harsh judgment, recognizing that not all errors are willful defiance.
"and on them that are out of the way"
This expands the scope of the high priest's compassion to include those who have actively strayed or wandered from the correct path, whether through deception or deliberate choice. The term "out of the way" (planáō) implies a deviation from truth or righteousness. The high priest's role is to deal gently with both those who err unknowingly and those who have consciously gone astray, demonstrating a comprehensive understanding of human sinfulness.
"for that he himself also is compassed with infirmity"
This crucial explanatory clause provides the theological basis for the high priest's capacity for compassion. His ability to deal gently with others stems directly from his own shared human weakness and susceptibility to sin ("infirmity," asthéneia). The phrase "compassed with" (períkeimai) vividly portrays being surrounded or enveloped by frailty, emphasizing that the high priest is not exempt from the human condition. This shared vulnerability enables genuine empathy and understanding, making him relatable and approachable to those he serves.
Literary Devices
The author of Hebrews employs several literary devices to convey the profound truth of the high priest's qualifications. Juxtaposition is evident in the pairing of "ignorant" and "out of the way," which together encapsulate the spectrum of human error, from unintentional mistakes to deliberate wandering. This comprehensive scope underscores the universal need for a compassionate mediator. Metaphor is powerfully used in "compassed with infirmity," painting a vivid picture of the high priest being surrounded or enveloped by weakness, emphasizing the pervasive nature of human frailty. This is not merely a statement of fact but a sensory image that evokes the shared human condition. Furthermore, the passage utilizes causal reasoning ("for that he himself also is compassed with infirmity") to establish a direct link between the high priest's personal experience of weakness and his capacity for genuine empathy, making his compassion understandable and credible to the audience.
Theological and Thematic Connections
Hebrews 5:2 profoundly articulates the theological necessity of a high priest who is not only appointed by God but also deeply relatable to humanity. The high priest's shared "infirmity" is not a flaw in his appointment but a prerequisite for his empathetic ministry. This understanding of the high priest's role lays crucial groundwork for the subsequent revelation of Jesus Christ as the perfect High Priest. While the Old Covenant high priest's weakness necessitated sacrifices for himself, it also made him uniquely qualified to sympathize with the people's struggles. This verse thus highlights God's wisdom in providing a mediator who understands the human condition from the inside out, preparing the reader for the ultimate, sinless, yet fully empathetic High Priest, Jesus.
Reflection and Application
Hebrews 5:2 offers timeless wisdom for how we, as believers, should approach those who stumble or err. It calls us to cultivate a spirit of genuine compassion and understanding, recognizing that our own shared human frailty should lead us to empathy rather than judgment. Just as the high priest's personal experience of weakness enabled him to deal gently with his people, so too should our awareness of our own susceptibility to sin and error foster grace and patience towards others. This verse challenges us to move beyond superficial condemnation and instead seek to understand the underlying causes of another's struggles, whether they stem from ignorance, deception, or a genuine wandering from the path. It encourages us to be instruments of restoration and gentle guidance, reflecting the very heart of God's mercy towards a fallen humanity.
Questions for Reflection
FAQ
Why was it necessary for the high priest to be "compassed with infirmity"?
It was necessary for the Old Covenant high priest to be "compassed with infirmity" (meaning, surrounded by or subject to human weakness and sin) for several crucial reasons. Firstly, it enabled him to genuinely sympathize with the people he served. His own experience of sin and frailty allowed him to approach their failings with empathy and understanding, rather than detached judgment. Secondly, it underscored the need for him to offer sacrifices not only for the people's sins but also for his own, as seen in passages like Leviticus 9:7. This highlighted the imperfection of the Levitical priesthood and pointed forward to the necessity of a perfect, sinless High Priest, Jesus Christ, who would not need to offer sacrifices for Himself. Thus, his infirmity made him relatable and served as a shadow pointing to Christ's ultimate perfection.
Christ-Centered Fulfillment
Hebrews 5:2, while describing the qualifications of the Levitical high priest, finds its ultimate and perfect fulfillment in Jesus Christ. The human high priest's compassion stemmed from his shared "infirmity," necessitating his own sacrifices. However, Jesus, our great High Priest, perfectly embodies compassion not because He was sinful, but despite being sinless. His empathy is not born of personal sin, but of His full identification with humanity through His incarnation. As Hebrews 4:15 powerfully states, He "was in all points tempted like as we are, yet without sin." He truly understands human weakness, temptation, and the plight of the "ignorant" and "out of the way" because He experienced the full spectrum of human suffering and temptation, yet perfectly resisted sin. This makes His priesthood superior and His sacrifice uniquely effective, for He offered Himself once for all, not needing to atone for His own failings, but perfectly atoning for ours (Hebrews 7:26-28). Thus, the human high priest's infirmity serves as a poignant shadow, highlighting the profound and perfect empathy of Christ, who, though holy and undefiled, fully entered into our human condition to redeem us.