Hebrews 5:7

With regard also to the very dress and food, it commands (the penitent) to lie in sackcloth and ashes, to cover his body in mourning, to lay his spirit low in sorrows, to exchange for severe treatment the sins which he has committed; moreover, to know no food and drink but such as is plain,-not for the stomach's sake, to wit, but the soul's; for the most part, however, to feed prayers on fastings, to groan, to weep and make outcries unto the Lord your God; to bow before the feet of the presbyters, and kneel to God's dear ones; to enjoin on all the brethren to be ambassadors to bear his deprecatory supplication (before God).

How would it be possible for God the Word to fear death, since he is the Creator of the ages, unchangeable, immutable, free of passion? Certainly it would be the height of folly to go on at length about the point. For the extreme humiliation …

For the divinity allowed the humanity to suffer this so that we might learn that he truly became man and assumed a human nature and that the mystery of the incarnation was not perfected in appearance or seeming.

He wept in a human manner in order to suppress your tears. He experienced fear in virtue of the economy, at times allowing his flesh to feel what is proper to it in order to fill us with courage.… He slept in order that you might learn not to sleep in times of temptation but rather to apply yourself to prayer. Offering his life as a model of saintly existence to be used by earthly beings, he took on the weaknesses of humanity, and what was his purpose in doing this? That we might truly believe that he became man, although he remained what he was, namely, God.

Consider the fact that the only begotten spoke these words only when he had become man and insofar as he was one of us and spoke on our behalf. It was just as though he had said, "The first man sinned by falling into disobedience; he paid no attention to the command which had been given.… But you have established me as a second beginning for those on earth, and I have been named a second Adam. In me you see human nature purified, established sinless, holy and pure. From now on bestow the good things of your mercy, loose despair, rebuke corruption, and put an end to the effects of your wrath. I have conquered even Satan, the ancient ruler, for he found in me absolutely nothing of his own."

Iron or any other like material, when joined to the impact of fire, receives it and nourishes the flame. If then it happens to be struck by someone, the material receives damage, but the nature of the fire is in no way harmed by the one who strikes. In the same way, you may understand the Son can be said to suffer in the flesh but not to suffer in his divinity.

For he gave voice to a strong cry and supplication when he became like us; and he was heard because he did not disobey, since by nature he was truly Son.

"Who in the days of His flesh, when He had offered up prayers and supplications with strong crying and tears, to Him that was able to save Him from death, and was heard in that He feared." Seest thou that he sets forth nothing else than His care and the exceeding greatness of His love? For what means the expression "with strong crying"? The Gospel nowhere says this, nor that He wept when He prayed, nor yet that He uttered a cry. Seest thou that it was a condescension? For he could not merely say that He prayed, but also "with strong crying." Be it with "crying," why also "strong crying and tears"? "Having offered," (he says), "and having been heard in that He feared." What sayest thou? Let the Heretics be ashamed. The Son of God "was heard in that He feared." And what more could any man say concerning the prophets? And what sort of connection is there, in saying, "He was heard in that He feared, though He were Son, yet learned He obedience by the things which He suffered"? Would any man say these things concerning God? Why, who was ever so mad? And who, even if he were beside himself, would have uttered these things? "Having been heard," (he says), "in that He feared, He learned obedience by the things which He suffered." What obedience? He that before this had been obedient even unto death, as a Son to His Father, how did He afterwards learn? Seest thou that this is spoken concerning the Incarnation? Tell me now, did He pray the Father that He might be saved from death? And was it for this cause that He was "exceeding sorrowful, and said, If it be possible, let this cup pass from Me"? Yet He nowhere prayed the Father concerning His resurrection, but on the contrary He openly declares, "Destroy this temple and within three days I will raise it up." And, "I have power to lay down My life, and I have power to take it again. […]

Connected with this general view are the facts that he "learned obedience through what he suffered," his "loud cries and tears," the fact that he "offered up prayers," that he "was heard" and he was "God-fearing." These things are marvelously constructed drama dealing with us. As Word, he was neither obedient nor disobedient—the terms apply to amenable subordinates or inferiors who deserve punishment. But as the "form of a servant" he comes down to the same level as his fellow servants; receiving an alien "form," he bears the whole of me, along with all that is mine, in himself, so that he may consume within himself the meaner element, as fire consumes wax or the sun ground mist, and so that I may share in what is his through the intermingling.

Two things are most in need of investigation here. First, how can he say, "He was heard," and yet he himself begged not to enter into death? He did not avoid death, for he was crucified and died. Second, on the basis of what sort …

Now as regards the first matter we say that he did not make one petition but a twofold one. For the one petition asked to avoid death, the other petition asked for death. For he also says in the same prayer and petition, "However, not …

The phrase "on the basis of his godliness" comes closer to being understood from the things that have already been spoken. For we said that there were two petitions, the petition to be delivered from the death, and the petition of consent, which was really …

253. – Then (v. 7) he shows that what pertains to the priestly office belongs to Christ: first, he shows his condition; secondly, His act (v. 7b); thirdly, His efficacy (v. 7c). 254. – His condition was that He was taken from men, because, as …

"By the days of His flesh" he designates the time of His life in the flesh; this does not mean that He has now laid aside the flesh; by no means: for He has it, but flesh that is incorruptible and standing above its fleshly …

Indeed, his human nature needed the support of Omnipotence; and for this he sent up strong crying and tears: but, throughout his whole life, he showed that it was not the sufferings he was to undergo, but the dishonour that sin had done to so holy a God, that grieved his spotless soul.

Who in the days of his flesh,....

How many dry prayers, how few wet ones, do we offer up to God! (6.) Christ was heard in that he feared. 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.

Who - That is, the Lord Jesus - for so the connection demands. The object of this verse and the two following is, to show that the Lord Jesus had that qualification for the office of priest to which he had referred in Heb 5:2. It was one important qualification for that office that he who sustained it should be able to show compassion, to aid those that were out of the way, and to sympathize with sufferers; in other words, they were themselves encompassed with infirmity, and thus were able to succour those who were subjected to trials.

This all shows that "Christ glorified not Himself to be made an High Priest" (Heb 5:5), but was appointed thereto by the Father. prayers and supplications--Greek, "both prayers and supplications." In Gethsemane, where He prayed thrice, and on the cross, where He cried, My God, my God . . . probably repeating inwardly all the twenty-second Psalm.

THE Holy Spirit, in this chapter, reminds us that two things were necessary in a High Priest. First, he must be suitable for the men for whom he stood and next, he must be acceptable with God. "Every High Priest taken from among men is ordained for men in things pertaining to God." He must be fit from both points of view, both man-ward and God-ward. Our Lord Jesus Christ was ordained of God from of old and did not, of Himself, assume the position of High Priest.

THE Holy Spirit, in this chapter, reminds us that two things were necessary in a High Priest. First, he must be suitable for the men for whom he stood and next, he must be acceptable with God. "Every High Priest taken from among men is ordained for men in things pertaining to God." He must be fit from both points of view, both man-ward and God-ward. Our Lord Jesus Christ was ordained of God from of old and did not, of Himself, assume the position of High Priest. The Prophets spoke of Him as the Messiah of God and Jehovah, Himself, declared, "You are a Priest forever after the order of Melchisedec." When He came into the world, the Holy Spirit bore witness to His being the Son of the Highest. At His Baptism there came a Voice from Heaven saying, "You are My beloved Son, in whom I am well pleased," and that same Voice was thrice heard declaring the same fact. The Father has given further testimony to the mission of Christ, "in that He has raised Him from the dead," and has caused Him to enter into the heavenly places on our behalf. Moreover, He has given Him a pledge that as Melchisedec, being both King and Priest, He shall sit at His right hand until He has made His enemies His footstool. Our Lord Jesus has been chosen, ordained and glorified as our "Great High Priest, that has passed into the heavens." This is the groundwork of our comfort in our Lord Jesus, for we know that He is One with the Father and that all things are done by Him as the Messenger of the Covenant, the authorized Representative of Jehovah our God. That is not the point to which I call your attention this morning—I would have you follow the text and consider the pre-eminent suitability of our Lord Jesus to be a High Priest for us, viewed from the human side.

Who in the days of his flesh - The time of his incarnation, during which he took all the infirmities of human nature upon him, and was afflicted in his body and human soul just as other men are, irregular and sinful passions excepted. Offered up prayers and supplications - This is one of the most difficult places in this epistle, if not in the whole of the New Testament. The labors of learned men upon it have been prodigious; and even in their sayings it is hard to find the meaning. I shall take a general view of this and the two following verses, and then examine the particular expressions. It is probable that the apostle refers to something in the agony of our Lord, which the evangelists have not distinctly marked. The Redeemer of the world appears here as simply man; but he is the representative of the whole human race. He must make expiation for sin by suffering, and he can suffer only as man. Suffering was as necessary as death; for man, because he has sinned, must suffer, and because he has broken the law, should die. Jesus took upon himself the nature of man, subject to all the trials and distresses of human nature. He is now making atonement; and he begins with sufferings, as sufferings commence with human life; and he terminates with death, as that is the end of human existence in this world. […]