Hebrews 5:2 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. Who can have compassion on the ignorant, etc. According to our reading of the New Testament, the Christian ministry is not a priesthood except in the sense that, being Christians, ministers belong to that "holy priesthood," that "royal priesthood," of which every true Christian is g member. Yet there were certain qualifications of the Aaronic priesthood which are indispensable to the usefulness of the Christian ministry. One of these is mentioned in our text; its nature will appear as we proceed. The text suggests - I. THAT SINS DIFFER IN THE DEGREE OF THEIR GUILT. In this respect several things have to be taken into account. 1. There are differences in the sins themselves. The wickedness of sins of presumption is far greater than that of sins of ignorance (cf. Numbers 15:27-31). Sins of rebellion are far removed from sins of error. The persons mentioned in our text are not those who have sinned "with a high hand," but "the ignorant and erring" - those who have sinned by reason of moral "infirmity," or who have wandered from the way of truth and duty because of their own spiritual negligence. Such sinners are by no means guiltless, but they are much less guilty than some others. 2. There are differences in the conditions and circumstances in which sins are committed. The force of the solicitation to sin, the strength of inherited tendency to certain forms of moral evil, the quality of the moral atmosphere surrounding the sinner, - these greatly differ amongst men; and this and other considerations -must be carefully weighed before the guilt of any sin can be fairly estimated. "Two persons may commit the same identical crime, yet the guilt may be inconceivably greater in the one case than the ether. The one may have had no instruction, no benefit from parental culture, no faithful admonitions, no holy example to direct and regulate, no warning to restrain, no encouragement to animate in the path. The other may have been surrounded by all the helps and inducements to right consideration - to holy fear, to correct conduct - and therefore his sin is marked with a far higher degree of aggravation than the sin of the other; and thus, in the sight of God, the judge on the bench often may be far more guilty than the criminal at the bar." II. THE WISE AND GOOD MINISTER TO SOULS WILL PRACTICALLY RECOGNIZE THESE DIFFERENCES IN THE GUILT OF SINS. Only the Omniscient can perfectly discriminate in this respect, yet the text indicates a discrimination and consideration which every one who would minister helpfully to souls will endeavor to exercise. 1. He will not harshly condemn sinners. He is μετριοπαθής. On the one hand, he is not unfeeling; on the other, he is not carried away by his feelings, but he regulates and moderates his feelings; he has control over his passions. 2. He will endeavor to discriminate sins of ignorance and error from sins of a darker hue. He will deal thoughtfully with souls, not regarding all sinners as equally guilty or all sins as equally heinous. In so doing he will be following precedents of unquestionable authority. Our Lord and his apostles thus discriminated, and made merciful allowance for the ignorance and error of sinners (see Luke 23:34; Acts 3:17; 1 Timothy 1:13; 1 Peter 2:25). 3. He will treat the ignorant and the erring with gentleness. He will "have compassion on the ignorant," etc.; margin, "reasonably bear with;" Revised Version, "who can bear gently with the ignorant and erring." How beautiful and sublime is our Savior's example in this respect! For his crucifiers he prayed, "Father, forgive them; for they know not what they do." III. THE CONSCIOUSNESS OF HIS OWN MORAL INFIRMITY SHOULD INDUCE THE CHRISTIAN MINISTER TO DEAL THUS GENTLY WITH THE IGNORANT AND THE ERRING. "For that he himself also is compassed with infirmity." 1. His own moral infirmity qualifies him to understand the moral ignorances and errors of others. He has had to contend against sinful inclinations and Satanic temptations. He knows from his own experience how easily the soul is sometimes led astray, and he can enter into the moral wanderings and sorrowful returnings of others. 2. His own moral infirmity should lead him, to be patient and gentle with the ignorant and erring. He has himself required and received forbearance at the hands of both God and man. He will very probably need similar forbearance in time to come. How, then, can he be intolerant or harsh with others? Our own need of mercy and patience from others, and preeminently from God, should lead us to be merciful and patient with others. The chief lesson of our subject is applicable to all who would render spiritual services to their fellow-men. Let parents, and instructors of the young, and preachers of the gospel, and pastors of Churches, ever remember that if they would benefit the ignorant and erring they must be forbearing and gentle with them. Sternness and severity will repel and discourage, and probably aggravate moral infirmity into moral perversity. But patience and. charity will encourage worthy hopes in the breasts of those who have gone astray, and restore them to the path of truth and. duty, and inspire them to more earnest and patient efforts in Christian life and service. Be it ours, not to condemn the ignorant and erring, but to instruct and restore them. - W.J. Parallel Verses KJV: 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. |
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