TRV
Translation
King James Version
Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared;
KJV (with Strong's)
Who G3739 in G1722 the days G2250 of his G846 flesh G4561, when he had offered up G4374 prayers G1162 and G5037 G2532 supplications G2428 with G3326 strong G2478 crying G2906 and G2532 tears G1144 unto G4314 him that was able G1410 to save G4982 him G846 from G1537 death G2288, and G2532 was heard G1522 in that G575 he feared G2124;
Complete Jewish Bible
During Yeshua’s life on earth, he offered up prayers and petitions, crying aloud and shedding tears, to the One who had the power to deliver him from death; and he was heard because of his godliness.
Berean Standard Bible
During the days of Jesus’ earthly life, He offered up prayers and petitions with loud cries and tears to the One who could save Him from death, and He was heard because of His reverence.
American Standard Version
Who in the days of his flesh, having offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and having been heard for his godly fear,
World English Bible Messianic
He, in the days of his flesh, having offered up prayers and petitions with strong crying and tears to him who was able to save him from death, and having been heard for his godly fear,
Geneva Bible (1599)
Who in the dayes of his flesh did offer vp prayers and supplications, with strong crying and teares vnto him, that was able to saue him from death, and was also heard in that which he feared.
Young's Literal Translation
who in the days of his flesh both prayers and supplications unto Him who was able to save him from death--with strong crying and tears--having offered up, and having been heard in respect to that which he feared,
In the KJVVerse 30,038 of 31,102
Study This Verse
Commentary on Hebrews 5 verses 1–9
1 ¶ For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins:
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.
3 And by reason hereof he ought, as for the people, so also for himself, to offer for sins.
4 And no man taketh this honour unto himself, but he that is called of God, as was Aaron.
5 So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to day have I begotten thee.
6 As he saith also in another place, Thou art a priest for ever after the order of Melchisedec.
7 Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared;
8 Though he were a Son, yet learned he obedience by the things which he suffered;
9 And being made perfect, he became the author of eternal salvation unto all them that obey him;
I. II. Main points1. 2. Sub-points(1.) (2.) Details
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–9. Public domain.
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TertullianAD 220
On Repentance
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).
Ephrem the SyrianAD 373
COMMENTARY ON THE EPISTLE TO THE HEBREWS
Jesus’ prayers were granted, but how were his prayers granted if he had demanded to be delivered from death? To be sure, he was not saved. He wanted to fulfill in himself the will of the Father. And for this reason it was evident that he was the Son of God, because in behalf of human creatures he exposed his own soul for the rest of the soul of the one who sent him, and his obedience was made evident by the hands of those who crucified him. If, therefore, the crucifiers testify that his prayers were granted, if it is so, I say, he certainly wanted to die, and he demanded that the will of his Father was fulfilled. He offered supplications with loud claims to the one who was able to save him from death; he who was about to die did not ask for delivery from death nor demand to be resurrected after his death because this had been promised to him earlier, but he prayed for his crucifiers lest they might die in him. And his prayers were granted, because the door was opened so that his crucifiers might live in him. And the one who did these things, that is, the one who abased himself to such humility and suffering for his murderers is the Son of God; and from this it was evident that he was satisfied in those sufferings which he endured. In fact, some of his murderers were converted, and through their repentance they were the heralds of his resurrection.
Ephrem the SyrianAD 373
COMMENTARY ON THE EPISTLE TO THE HEBREWS
“He became the source of our eternal salvation” by replacing Adam, who had been the source of our death through his disobedience. But as Adam’s death did not reign in those who did not sin, so life reigns in those who do not need to be absolved. Even though he is a liberal giver of life, life is given to those who obey, not to those who fall away from him.
Gregory of NazianzusAD 390
ON THE SON, THEOLOGICAL ORATION 4(30).6
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.
John ChrysostomAD 407
Homily on Hebrews 8
"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. No man taketh it from Me, I lay it down of Myself." What then is it; why did He pray? And again He said, "Behold we go up to Jerusalem, and the Son of Man shall be betrayed unto the chief priests and scribes, and they shall condemn Him to death. And they shall deliver Him to the Gentiles, to mock, and to scourge, and to crucify Him; and the third day He shall rise again" and said not, "My Father shall raise Me up again." How then did He pray concerning this? But for whom did He pray? For those who believed on Him.
And what he means is this, "He is readily listened to." For since they had not yet the right opinion concerning Him, he said that He was heard. Just as He Himself also when consoling His disciples said, "If ye loved Me, ye would rejoice, because I go to My Father", and "My Father is greater than I." But how did He not glorify Himself, He who "made Himself of no reputation", He who gave Himself up? For, it is said, "He gave Himself" up "for our sins." And again, "Who gave Himself a ransom for us all." What is it then? Thou seest that it is in reference to the flesh that lowly things are spoken concerning Himself: So also here, "Although He were Son, He was heard in that He feared," it is said. He wishes to show, that the success was of Himself, rather than of God's favor. So great (he says) was His reverence, that even on account thereof God had respect unto Him.
Theodore of MopsuestiaAD 428
ON THE EPISTLE TO THE HEBREWS 15.8
Even if he [the Word] gave a certain exceptional cooperation to the one who was assumed, this does not mean that the divinity took the place of the mind. If the divinity did take the place of his mind in the assumed man, as you say, how is it that he felt fear in his passion? Why did he need strong prayers in the face of necessity, the strong prayers that he offered to God with a loud voice and many tears, according to blessed Paul? TREATISES AGAINST APOLLINARIS 3.4.HE WAS OFTEN SAD. CHRYSOSTOM. Our affairs, both our business and our politeness, are turned into laughing; there is nothing steady, nothing grave. I do not say these things only to people of the world, but I know those whom I am hinting at. For the church has been filled with laughter. Whatever clever thing one may say, immediately there is laughter among those present, and the marvelous thing is that many do not leave off laughing even during the very time of the prayer.
Everywhere the devil leads the dance; he has entered into all and is master of all. Christ is dishonored, is thrust aside; the church is made no account of. Do you not hear Paul saying, “Let there be no filthiness, nor silly talk, nor levity”? He places “levity” along with “filthiness,” and do you laugh? What is “silly talk”? That which has nothing profitable. And do you, solitary one, laugh at all and relax your countenance? You that are crucified, you that are a mourner, tell me, do you laugh? Where do you hear of Christ doing this? Nowhere, but that he was sad, indeed oftentimes. For even when he looked on Jerusalem, he wept; and when he thought on the traitor, he was troubled; and when he was about to raise Lazarus, he wept; and do you laugh? If he who grieves not over the sins of others deserves to be accused, of what consideration will he be worthy who is without sorrow for his own sins and even laughs at them? This is the season of grief and tribulation, of bruising and of conflicts, and do you laugh? Do you not see how Sarah was rebuked? Do you not hear Christ saying, “Woe to you that laugh now, for you shall weep”? You chant these things every day, for, tell me, what do you say? “I have laughed”? By no means; but what? “I am weary with my moaning.”
But perhaps there are some persons so dissolute and silly as even during this very rebuke to laugh, because we discourse thus about laughter. For, indeed, such is their derangement, such their madness, that it does not feel the rebuke.
Cyril of AlexandriaAD 444
LETTER TO EUOPTIUS, ANATHEMA 10
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.
Cyril of AlexandriaAD 444
ON THE UNITY OF CHRIST 776
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.
Cyril of AlexandriaAD 444
LETTER TO PULCHERIA AND EUDOXIA
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.
Cyril of AlexandriaAD 444
ON THE UNITY OF CHRIST 757
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.”
Cyril of AlexandriaAD 444
ON THE UNITY OF CHRIST 755
It was not while bare and not participating in the limits of his emptying that God the Word became our model, but “in the days of his flesh.” Then, quite legitimately, he could employ human limits and pray insistently and shed tears and even appear somehow to need a savior and learn obedience, though a Son. The inspired author is, so to speak, stupefied by the mystery that the Son, existing by nature truly and endowed with the glories of divinity, should so abase himself that he endured the low estate of our impoverished humanity. But this was for us, as I have said, a fine and useful example.
Theodoret of CyrusAD 458
INTERPRETATION OF HEBREWS 5
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.
Theodoret of CyrusAD 458
INTERPRETATION OF HEBREWS 5
By “being made perfect” he referred to resurrection and immortality, this being the completion of the incarnation.
Theodoret of CyrusAD 458
INTERPRETATION OF HEBREWS 5
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 that marks the theme of the passage compels even those who blaspheme the divinity to recognize that none of these things are suitable to the divinity.
Leo the GreatAD 461
SERMON 23.3-4
Our origin, corrupted right after its start, needed to be reborn with new beginnings. A victim had to be offered for reconciliation, a victim that was at one and the same time both related to our race and foreign to our defilement. In this way alone could the plan of God—wherein it pleased him that the sin of the world should be wiped away through the birth and passion of Jesus Christ—in this way alone could the plan of God be of any avail for the times of every generation. Nor would the mysteries—as they pass through various developments in time—disturb us. Instead, they would reassure us, since the faith by which we live would not have differed at any stage.Let them stop complaining, those who speak up against the divine arrangements with a disloyal murmuring and object to the lateness of our Lord’s nativity—as if that which was done in the last age of the world was not applied to previous eras as well. For the incarnation of the Word accomplished by being about to take place the very same thing that it did by having taken place—as the mystery of human salvation never ceased to be active in any earlier age. What the apostles preached, the prophets had also announced. Nor was it too late in being fulfilled, since it has always been believed.
But the wisdom and “kindness of God”—by this delay in his salvific work—has made us better disposed to accept his calling. That way, what had been foretold through so many ages by numerous signs, numerous words and numerous mysteries would not be open to doubt in these days of the gospel. That way, the birth of the Savior—which was to exceed all wonders and the whole measure of human intelligence—would engender in us a faith all the more steadfast, the more often and the earlier it had been proclaimed beforehand.
No, indeed, it is not that God has just recently come up with a plan for attending to human affairs, nor that it has taken him this long to show compassion. Rather, he laid down from the very “foundation of the world” one and the same “cause of salvation” for all. For the grace of God—by which the entire assembly of saints has always been justified—was not initiated at the time when Christ was born, but augmented. This “mystery of great compassion,” with which the whole world has now been filled, was so powerful even in its prefigurations that those who believed it when promised attained to it no less than those who received it when actually given.
Photios I of ConstantinopleAD 893
FRAGMENTS ON THE EPISTLE TO THE HEBREWS 5.7-9
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 of “godliness” was he heard? And third, to what should the phrase “although he was a Son” be adjoined? Does it belong to the clause “he was heard because of his godliness” or to the clause that follows, so that it would read, “although he was a Son, he learned obedience from the things he suffered”? For it is not a small difference between those two.
Photios I of ConstantinopleAD 893
FRAGMENTS ON THE EPISTLE TO THE HEBREWS 5.7-9
Now as far as the phrase “although being a Son” is concerned, if someone should understand it as a transposition—and such a trope is uncustomary for the excellent apostle—the natural reading of the passage would be something like this: “Who in the days of his flesh, although being a Son, made petitions and supplications,” etc. That is, although having the very great advantage of being a Son, which enabled him to do all things by his own autocratic opinion without any petition or request, even as the Father does, nonetheless, since he was in the days of the flesh, he offered petitions and supplications. And according to this understanding it can also be understood how the phrase was soon joined to “and being heard because of his godliness,” inasmuch as he says that he was heard, although being a Son, and not asking to be heard, inasmuch as he made his will concurrent to his Father’s will and it was fulfilled without any petition. But if you conjoin this clause with what follows, the understanding will also be guided in the right way in the manner that I will show. But first we ought to examine the meaning of the clause “he learned obedience from the things which he suffered.” It really cannot be that he himself learned from the things he suffered to obey his Father and that by testing he acquired knowledge of how to obey him, can it? Or is it not rather that by testing he learned such was the greatness of the obedience, with which the Father hearkened to him, in that he was crucified and died and rose and exalted the human race to be at the right hand of the Father and to save our race? For these sort of things pertain to that obedience which took place when he said, “Father, glorify your Son.” Christ, being the Son and God just as much as the Father, already knew this obedience and how great it was, even before he rendered obedience to the Father, but “having been heard” he learned it through the things he suffered and through the testing he underwent. Then, however one wishes to understand it—although to me the second way of understanding seems particularly well suited—the phrase “although being a Son” presents no difficulty.
Photios I of ConstantinopleAD 893
FRAGMENTS ON THE EPISTLE TO THE HEBREWS 5.7-9
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 my will but yours be done.” And John, showing this more clearly, says that the Son prayed by saying, “Father, glorify your Son, in order that your Son may glorify you,” calling the cross and death glory, as is clear. So the excellent Paul says quite well, “He was heard.”
Photios I of ConstantinopleAD 893
FRAGMENTS ON THE EPISTLE TO THE HEBREWS 5.7-9
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 of much “godliness,” namely, the petition, “however, not my will, but yours, be done.” Therefore, Christ was heard not on the basis of his prayer to avoid death but on the basis of his “godliness,” that is, that petition of his came to pass, not the petition that sought to avoid death but the godly petition. Therefore, he says, “And having been made perfect,” that is, he was acknowledged as perfect and good beyond description and loving of humankind through his sufferings and cross and death. And he also hinted at this above, when he said, “petitions and supplications,” speaking rather enigmatically by doubling the petition. Then also when he said, “petitions and supplications,” he did not append the words about avoiding death but rather “to the One who was able to save him from death.” [He added this] well and very wisely, in order that whenever you think of him who was crucified and buried, you may not think that he endured this owing to the helplessness of his Father but because it was the common will (of the Father and the Son) that the Christ suffer these things for the salvation of the world. And this can be said also because of his resurrection. For the excellent Paul having uttered rather humble things in many places, says that the Father raised Christ. Therefore, having raised him, he rescued and delivered him from death. This is how these things are understood in my opinion.
OecumeniusAD 990
The Pseudo-Oecumenian Catena on Hebrews
Behold also that which responds to divinity.
OecumeniusAD 990
The Pseudo-Oecumenian Catena on Hebrews
Two things are sought here, one, how it is said that he was heard, and yet he himself needed to pass by death, but he did not pass by. For he was indeed crucified and died. Secondly, from what kind of reverence does he say he was heard? And thirdly, although being the Son, to whom is he to be joined? To the one who was heard from reverence, or to those that follow, so that he may learn obedience from what he suffered, although being the Son. For there is not a small difference between these. As for the first, it is clear that the request was not one, but a certain double one: one rejecting death, the other requesting it. For he also says in the same prayer and supplication: "But let not my will be done, but yours." (Luke 22:42)
And to clarify this more clearly, John says that the Son asks, saying, "Father, glorify Your Son, that Your Son may also glorify You," (Jn. 17:1) referring to the glory of the cross and death as he indicates. Thus, the divine Paul rightly says, "He was heard." And this, from reverence, has come close to what has been said about being made clear. For we have mentioned two requests, one for the avoidance of death, the other for the acceptance of what was truly a matter of great reverence; "But not my will, but Yours." (Luke 22:42) Therefore, Christ was heard, not from the avoidance, but from the reverence, that is, that request of His came forth, not according to the avoidance, but according to the reverence.
For this reason, he says, and having been made perfect, that is, having been fully recognized through sufferings and the cross and death, he is exceedingly good and generous. This was also indicated above; speaking of prayers and supplications, he hinted at the duality of the request. Then, having spoken of prayers and supplications, he did not bring about the passing of death, but rather, towards the one who was able to save him from death, adding this well and wisely, so that when you contemplate him being crucified and buried, you should not think that he was held back by the power of the Father, but that it was a common will for Christ to suffer these things for the salvation of the world. This can also be said in relation to the resurrection. For in many places, the divine Paul, speaking, says that the Father raised Christ. Therefore, having raised him, he delivered him from death and saved him. But thus, in my opinion, these things are.
As for the statement, "Although he was a Son," if anyone were to take it in an extraordinary way (for the use of this is infinite to the divine Paul), the thought would be naturally advanced as follows: that in the days of his flesh, although he was a Son, he offered prayers and supplications, and moreover, that is, though having the greatest privilege as a Son, to do all things without supplication and request by the sovereign will, as the Father does, nevertheless, since he was in the days of the flesh, he offered prayers and supplications. It can also be accordingly connected with, "and he was heard because of his reverent submission," as if he were saying, "He was heard," although he was a Son, and did not need to be heard, having a will in harmony with the Father's will, and being fulfilled without any request.
If you connect it with what follows, the mind will benefit. But first, what does it mean to consider that He learned obedience from what He suffered? For He learned to obey the Father from what He suffered, and through experience, He gained knowledge of being subject to Him; or rather, He learned through experience the extent of obedience, how much He obeyed the Father, such as being crucified and dying, and rising again, and lifting up the human nature at the right hand of the Father, and saving humanity? For these things are from that obedience which was generated in saying, "Father, glorify Your Son." (Jn. 17:1) For this obedience, however great and however much, before obeying the Father, Christ knew as Son and God, just as the Father did; and having been heard, He learned it through what He suffered and experienced. Therefore, as someone might grasp, my second interpretation seems more likely. Thus, it has no uncertainty in saying, "Although He was a Son."
OecumeniusAD 990
The Pseudo-Oecumenian Catena on Hebrews
“And having been made perfected.” This then is perfection among men, to attain perfection through sufferings. And he has spoken all things becoming of a man, behold, also becoming of God;
“he became the source of eternal salvation for all who obey him.” That is, not only was he himself saved, but he also brought salvation to others; and not temporary, derived from wars, but eternal. To whom is this? To those who obey. How then do you disobey and risk falling away from the grace? Do you see that the whole argument is thus shaped because of the faint-heartedness of the hearers? But look here, how exalted it is! For he says he became the cause of salvation; which belongs to divinity; for no one else is the cause of such salvation except God.
“being designated by God a High Priest.” And having been made perfect, he became the source of eternal salvation for all who obey him." Therefore, this is perfection in humans, that through sufferings they attain completeness. And He has said everything fitting for a human. "the source of eternal salvation."
OecumeniusAD 990
The Pseudo-Oecumenian Catena on Hebrews
"Who in the days of his flesh." Therefore, he did not he say the days of the flesh, in which the Lord visibly lived on earth, as if he had now left the flesh itself. Far from it! For he has it, although incorruptible: but he calls the days of the flesh, that is, the days in which his life, which was in the flesh, lived.
OecumeniusAD 990
The Pseudo-Oecumenian Catena on Hebrews
"prayers and supplications." Not only prayers and supplications, but also he offered them with cries and tears. However, Paul said that he was lowering himself to save them.
"and he was heard." So much was he heard that he even rose again: this he said because of the weakness of the listeners, who had not yet conceived a glorious opinion of Christ.
"because of his reverent submission." He said that he was heard not only out of the grace of the Father but also because of his own reverence. For his reverence was so great, he said, that the Father also revered him. However, there is a double reason for these humble words, namely the flesh and the weakness of the listeners.
"Although he was a Son, he learned obedience through what he suffered." Therefore, he says, He was so obedient (and He obeyed as is fitting for a Son to the Father) that after He was incarnate, He even endured the cross to death. "And He learned from what He suffered." He indeed says, What is death, being God? For what has God not known? But also from what he suffered, he learned. Not only, he says, as he was God, but also as he was man, having experienced death.
In another way.
Thomas AquinasAD 1274
239. - As we have said at the beginning of this epistle, the Apostle’s intention is to show that Christ is more excellent than all those from whom the Law derives authority, namely, the angels, by whose ministry it was given: ‘Being ordained by angels in the hand of a mediator’ (Gal. 3:19), and Moses, who was the law-giver: ‘The law was given by Moses’ (Jn. 1:17) and the priesthood and high priesthood of Aaron, by whom the Law was administered. Having finished the first two he now deals with the third, namely, the excellence of Christ’s priesthood over that of Aaron. In regard to this he does two things: first, he shows that Christ is a high priest; secondly, that He is more excellent than the high priest of the Old Law (chap. 7). In regard to the first he does two things: first, he shows that Christ is a high priest; secondly, he prepares his hearers for what follows (v. 11). In regard to the first he does three things: first, he shows what is required of a high priest; secondly, that these are found in Christ, and concludes that He is a high priest (v. 5). In regard to the first he does three things: first, he describes the high priest’s office; secondly, he shows the compassion necessary in a high priest (v. 2); thirdly, he shows the way of attaining the high priesthood (v. 4).
240. - Regarding the office he mentions four things: first, the loftiness of this office: chosen from among men; secondly, its usefulness: appointed to act on behalf of men; thirdly, the material: in relation to God; fourthly, the action: to offer gifts and sacrifices for sins.
241. - He says, therefore: This office suits a man, but not an angel. Hence, he says that we have a great high priest and He is Christ: For every high priest chosen from among men, ought to be a man. But God willed that man have someone like himself to whom he might run. Hence, the Church, too, has ordained that when someone from the college is found useful, a foreigner should not be chosen: ‘I will give her vine-dressers out of the same place’ (Hos. 2:15); ‘You shall set him whom the Lord, your God, shall choose out of the number of your brethren. You may not make a man of another nation king that is not your brother’ (Dt. 17:15). But he is chosen from, because he should excel the others, as Saul did (1 Sam. 10:23). Accordingly, Christ asks Peter, whom He wished to set over the others, if he loved Him more than the others (Jn. 21:15).
242. - The end and utility is that he is appointed to act on behalf of men, i.e., for their benefit. He is not appointed for glory or for accumulating riches or for enriching his family: ‘And ourselves, your servants through Jesus’ (2 Cor. 4:5); ‘According to the power which the Lord has given me unto edification and not unto destruction’ (2 Cor. 13:10). But if he seeks his own, he is not a shepherd, but a hireling.
243. - The nature of the dignity is that the high priest is set over the others. For just as a leader or ruler is set over a city, so the high priest in the things that appertain to God: ‘You shall be to him in things that pertain to God’ (Ex. 4:16); ‘for the weapons of our warfare are not carnal, but mighty to God unto the pulling down of fortifications’ (2 Cor. 10:4). Therefore, just as the things which pertain to the worship of God transcend temporal things, so the pontifical dignity exceeds all other dignities. Therefore, high priests should not entangle themselves with secular business and neglect the things that pertain to God: ‘No man being a soldier to Christ entangles himself with secular businesses’ (2 Tim. 2:4).
244. - The act of the high priest is to offer gifts, i.e., voluntary oblations, not extorted: ‘Of every man that offers of his own accord, you shall take them’ (Ex. 25:2) and sacrifices for sins, i.e., which are offered to him to satisfy for sins: ‘The priest shall pray for him and for his sin, and it shall be forgiven him’ (Lev 4:26). This indicates that everything offered, whether voluntary of under vow or for satisfaction, shall be offered according to the disposition of the prelate.
245. - Then (v. 2) he shows what is required in the exercise of the high priesthood, namely, pity. In regard to this he does three things: first, he shows that for the exercise of the high priesthood mercy and compassion are required; secondly, a merciful motive (v. 2b); thirdly, the sign of mercy (v. 3).
246. - He says therefore: I say that he must be in the things that appertain to God; yet he should be mediator between man and God: ‘I was the mediator and stood between the Lord and you at that time’ (Dt. 5:5). Therefore, just as he should by the devotion of prayer reach God as one extreme, so by mercy and compassion he should reach man, the other extreme. Hence, he says: who can have compassion on the ignorant and wayward: ‘Who is weak and I am not weak?’ (2 Cor. 11:29). On the other hand: ‘They are not concerned for the affliction of Joseph’ (Am 6:6). But defects are of two kinds: some fail from ignorance; hence, he says, on the ignorant. But to be ignorant is, properly speaking, to lack knowledge of things one ought to know. Others fall from certain knowledge, and in regard to this he says, and are wayward, i.e., err.
247. - The motive for mercy is mentioned when he says, became he himself is beset with infirmity. That motive is infirmity, and those who are sometimes infirm: ‘But we have this treasure in earthen vessels’ (2 Cor. 4:7). The reason for this is that he may have compassion on the infirmities of others. This is the reason why the Lord permitted Peter to fall: ‘Judge of the disposition of your neighbor by yourself’ (Sir. 31:18). Therefore, he says, because he himself is beset with infirmity, namely, as to penalties and guilt: ‘Have mercy on me, O Lord, for I am weak’ (Ps. 6:3); ‘for I am a weak man and of short time and falling short of the understanding of judgment and laws’ (Wis. 9:5). And note that he says, beset. For carnal men have the weakness of sin within themselves, because they are not subject to sin; and they are also beset by the weakness of the flesh: ‘Therefore, I myself with the mind serve the law of God; but with the flesh the law of sin’ (Rom. 7:25).
248. - But the sign of this is that even in the Old Law (Lev 9), as well as now, as is clear from the canon of the Mass: ‘And to us sinners’, it has been decreed that the priest offer also for himself, which he would not do, unless he were oppressed by the weakness of sins, with which he is beset. Indeed, if he is in mortal sin, he should not celebrate. And therefore, he says: Because of this he is bound to offer sacrifice for his own sins as well as for those of the people.
249. - Then he describes how one goes about attaining to the priesthood when he says, And one does not take the honor upon himself. For it is contrary to nature for anything to raise itself to a higher state than its nature, as air does not make itself fire, but is made so by something higher. Hence, God’s discipline does not allow anyone to take the honor to himself, by favor, money, or power: ‘Have we not taken unto us honors by our own strength?’ (Am 6:14); They have reigned, but not by me’ (Hos 8:4), but is called by God, as Aaron was. Therefore, the Lord confirmed his priesthood with a rod which flowered. Hence, those should be accepted who do not impose themselves. Hence, in olden times they were indicated by a visible sign, as was St. Nicholas and many others.
250. - Then (v. 5) he shows how Christ is high priest. In regard to this he does two things: first, he shows that the aforesaid belongs to Christ; secondly, from this he draws a conclusion (v. 10). In regard to the first he does three things: first, he shows that Christ was made a high priest not by Himself but by God; secondly, he treats of His office (v. 7); thirdly, of his mercy (v. 8). In regard to the first he does two things: first, he shows that Christ did not promote himself; secondly, by whom He was promoted (v. 5b).
251. - He says, therefore: so also Christ did not exalt himself. Here it should be noted that he does not say that He did not make Himself a priest, but that he did not exalt himself to be made a high priest. For there are some who exalt themselves to become a priest, as hypocrites who demonstrate certain qualities, in order to be chosen or to obtain prebends. Yet no one makes himself high priest. But Christ not only did not make Himself high priest, he did not exalt himself to be made high priest: ‘I seek not my own glory; there is one that seeks and judges’ (Jn. 8:50), and later: ‘It is my Father that glorifies me’ (Jn. 8:54). This is true, insofar as He is man, because as God He has the same glory as the Father.
252. - Then (v. 5b) he shows by whom he was promoted. First, he shows by Whom He was glorified; secondly, how He was appointed high priest (v. 8b). But He was glorified by the divine judgment, because the Lord spoke to Him in Ps. 2 (v. 7): ‘You are my son: This day I have begotten you’, and in Mt. (3:17): ‘This is my beloved Son in whom I am well pleased.’ Therefore, when He shows Him begotten from eternity, He shows His glory: ‘Who, being the brightness of his glory and the figure of his substance’ (above 1:3). As man He also receives the high priesthood from God: as he says also in another place: ‘You are a priest for ever according to the order of Melchizedech’. But the Apostle uses the authority of the Palms as being more famous and more often consulted. He says, priest, because He offered Himself to God the Father: ‘He loved us and gave himself for us an oblation and offering to God’ (Eph. 5:2). But lest anyone suppose the priesthood of Christ is that of the Old Law, he distinguishes the former on two points: first, its authority, because it is for ever, whereas the other was temporary and passed away with the coming of the One prefigured. Likewise, its victim has the power to bring one to eternal life, and it lasts for every. Secondly, its ritual, because animals were offered in the one, but bread and wine here; hence, he says, according to the order of Melchizedech.
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 has been stated, a high priest is taken from among men. Therefore, he says, who in the days of his flesh. Here flesh is taken for the entire human nature: ‘The Word was made flesh’ (Jn. 1:14). But are the days of His flesh no longer here? It seems that they are, for it says in Luke (24:39): ‘A spirit has not flesh and bone, as you see me to have.’ Why, then, is the time before His Passion and resurrection considered the time of his flesh more than now? I answer that flesh stands for the weakness of the flesh, as in 1 Cor. (15:50): ‘Flesh and blood cannot possess the kingdom of God.’ But before the Passion Christ had weak and corruptible flesh. Therefore, he says, in the days of his flesh, i.e., in which He wore flesh similar to the sinner, but not sinful.
255. - His act was to offer prayers and supplications, which is the spiritual sacrifice Christ offered. But they are called prayers, i.e., petitions: ‘The continual prayer of a just man avails much’ (Jas. 5:16). They are also called supplications on account of the humility of the one praying: ‘He fell upon his face, praying’ (Mt. 26:39). To whom? To God the Father, who was able to save him from death. He was able to do this in two ways: in one way, by saving Him from death: ‘Father, if it be possible, let this chalice pass from me. Nevertheless, not as I will, but as you will’ (Mt. 26:39). In another way, by raising Him up: ‘Because you will not leave my soul in hell’ (Ps. 15:10); and again: ‘But you, O Lord, have mercy on me and raise me up again’ (Ps. 40:11). The priesthood of Christ is ordained to that spiritual sacrifice: hence, He was appointed to offer gifts and sacrifices for sins: ‘The sacrifice of praise shall glorify me’ (Ps. 49:23); ‘We will render the calves of our lips’ (Hos 14:3).
256. - His efficacy is shown by the way He prays. But two things are necessary in one who prays, namely, fervent love along with pain and groans. These are mentioned in Ps. 37 (v. 10): ‘Lord, all my desire is before you, as to the first, and my groaning is not hidden from you’, as to the second. But Christ had these two. Therefore, in regard to the first he says, with loud cries, i.e., with a most efficacious intention: ‘And being in an agony, he prayed the longer’ (Lk. 22:43). Again, in Luke (23:46): ‘and crying with a loud voice, he said, ‘Father, into your hands I commend my spirit.’ Because of the second he says, and tears: for by tears the Apostle means the internal groans of the one praying. But this is not mentioned in the Gospel; but it is probably that just as He wept at the resurrection of Lazarus, so also during His Passion. For He did many things that are not written. But He did not weep for Himself, but for us whom the Passion was to benefit: although it did benefit Him, inasmuch as He merited exaltation by it: ‘For which cause God has exalted him and given Him a name which is above every name’ (Phil. 2:9). Therefore, he was heard for his godly fear, which He had toward God: ‘And he filled him with the spirit of the fear of the Lord’ (Is. 11:3).
257. - Nevertheless, it seems that He was not heard; first, for Himself, because the chalice did not pass from Him; secondly, for the others from whom He begged forgiveness: ‘Father, forgive them, for they know not what they do’ (Lk. 28:34). I answer that Christ was heard in regard to everything He wished. But it was under the influence of the sensitive appetite and of the will acting as a natural appetite that He shrank from death. It was under these influences that He prayed and thus showed Himself true man. But under the influence of the will informed by reason He willed to die; hence he says: ‘Not at I will, but as your will’ (Mt. 26:39). Furthermore, He did not wish to forgive all of them, but only those who believed; and many were converted later.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Hebrews 5:7 vividly portrays Jesus Christ's profound humanity and His intense spiritual agony during His earthly ministry, particularly emphasizing His prayers and supplications offered "with strong crying and tears" to God the Father. This verse underscores His complete reliance on the Father, His perfect obedience even unto death, and the divine acceptance of His reverent submission, establishing His qualifications as a compassionate and effective High Priest for humanity.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The author of Hebrews employs several powerful literary devices in this verse. Imagery is prominent, particularly in the vivid description of "strong crying and tears," which paints a picture of profound human anguish and desperate earnestness. This evokes Pathos, stirring the reader's sympathy and understanding for the depth of Christ's suffering. There is also a subtle Paradox at play: the Son of God, who is divine, is depicted in the utmost human weakness, crying out for deliverance. This paradox underscores the reality of the Incarnation and the authenticity of Jesus' humanity. Furthermore, the phrase "was heard in that he feared" utilizes Synecdoche, where "feared" (referring to reverence and obedience) stands for the entirety of Jesus' perfect submission and devotion to the Father, which was the basis for God's favorable response.
THEOLOGICAL AND THEMATIC CONNECTIONS
Hebrews 5:7 is a cornerstone for understanding the full scope of Christ's redemptive work. It profoundly connects His humanity and suffering to His priestly office, demonstrating that He is uniquely qualified to mediate between God and humanity because He has fully experienced the human condition. His fervent prayers in the face of death underscore His absolute dependence on the Father, even as the Son of God, providing a perfect model of trusting obedience. The "hearing" of His prayer, not as an escape from death but as a victory over its power through resurrection, reveals God's acceptance of His perfect sacrifice and His ultimate triumph. This verse thus links Christ's Gethsemane agony to His ultimate exaltation and His ongoing role as our sympathetic and effective High Priest.
REFLECTION AND APPLICATION
Hebrews 5:7 offers profound comfort and instruction for believers today. It assures us that we have a High Priest who truly understands our struggles, temptations, and sorrows, having Himself experienced intense suffering and profound reliance on God. Because He endured such anguish and cried out to the Father, we can approach Him with confidence, knowing He sympathizes with our weaknesses and intercedes for us. Jesus' example teaches us the vital importance of fervent, persistent, and honest prayer, especially in times of deep distress. We are encouraged to pour out our hearts to God, holding nothing back, trusting that He hears us. This verse reminds us that God's answers to prayer are not always what we expect (e.g., removal of suffering), but are always according to His perfect will, often leading to a deeper deliverance or strengthening that enables us to endure and ultimately triumph, just as Christ was delivered from the power of death through resurrection. Our "fear" should be one of reverent submission and trust, knowing that such devotion is heard by our loving Father.
Questions for Reflection
FAQ
Did Jesus pray to be saved from dying on the cross, and was His prayer denied?
Answer: No, the phrase "save him from death" in Hebrews 5:7 does not mean Jesus prayed to avoid physical death on the cross, nor was His prayer denied in that sense. The context, particularly the subsequent verses in Hebrews 5 and the broader New Testament narrative, makes it clear that Christ's death was a necessary part of God's redemptive plan (John 12:27-28). Instead, "save him from death" refers to His deliverance from the ultimate power and dominion of death, meaning His resurrection and triumph over the grave. His prayer was for the strength and resolve to endure the cross, and for the Father's will to be accomplished through His suffering. God heard His prayer and answered it by empowering Him to fulfill His mission and by raising Him from the dead, thereby conquering death itself (Romans 6:9).
What does "was heard in that he feared" truly mean? Does it imply Jesus was afraid in a negative sense?
Answer: The word translated "feared" (Greek: eulábeia) in this context does not denote terror or cowardice. Rather, it signifies profound reverence, piety, and godly awe. It speaks to Jesus' perfect submission and devotion to the Father's will, even in the face of immense suffering and the prospect of death. God heard Jesus' prayers because of His perfect obedience, His unwavering trust, and His reverent submission to the divine plan. It was His filial piety and perfect alignment with the Father's will that made His prayers acceptable and effective, leading to His ultimate vindication and resurrection, not an escape from His divinely appointed suffering (Philippians 2:8).
CHRIST-CENTERED FULFILLMENT
Hebrews 5:7 finds its profound Christ-centered fulfillment in Jesus' unique role as the compassionate and perfectly obedient High Priest, whose suffering and triumph pave the way for humanity's salvation. The "days of his flesh" highlight the Incarnation, where the eternal Son of God fully entered human experience, including its deepest anguish, making Him perfectly suited to sympathize with our weaknesses (Hebrews 4:15). His "strong crying and tears" in Gethsemane, vividly described here, foreshadow the ultimate sacrifice on the cross, demonstrating His perfect obedience even unto death (Philippians 2:8). The Father's "hearing" of His prayer "in that he feared" signifies not a rescue from the cross, but God's divine affirmation of Jesus' reverent submission and the ultimate victory over death through His resurrection (Acts 2:24). Thus, Jesus, through His suffering and perfect obedience, became "the source of eternal salvation to all who obey him" (Hebrews 5:9), establishing a new and living way for us to draw near to God with confidence (Hebrews 10:19-22).