Who in the days of his flesh, with a strong cry and tears, offering up prayers and supplications to him that was able to save him from death, was heard for his reverence.

“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).”

“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.”

“"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.”

“As was said from the beginning of this epistle, the intention of the Apostle is to show that Christ is more excellent than all those from whom the law has its authority, namely, than the Angels, by whose ministry it was given, Gal. III, 19: ordained by Angels; and than Moses, who was the lawgiver, Jn. I, 17: the law was given through Moses; and than the priesthood and pontificate of Aaron, through whom the law is administered. Having therefore finished the first two, here he pursues the third, namely, the eminence of the priesthood of Christ over the priesthood of Aaron. And concerning this he does two things. For first he shows that Christ is a pontiff; second he shows him to be more excellent than the pontiff of the old law, in chapter VII, there: for this Melchisedech. Likewise in the first part he does two things. First he shows that Christ is a pontiff; second he prepares the ears of his hearers for what follows, there: of whom we have great things. Further, concerning the first he does two things. First he shows what is required for a pontiff; second he shows that these things belong to Christ, and so concludes that he is a pontiff, there: so also Christ did not [glorify] himself, et cetera. Likewise in the first part he does three things. First he describes the pontifical office; second he shows the compassion which is necessary to a pontiff, there: who can have compassion; third he shows the manner of arriving at the pontificate, there: neither doth any man take. Concerning the office he sets down four things. First the height of the rank, there: taken from among men; second the usefulness of the pontificate, there: for men; third the matter, there: in the things that pertain to God; fourth the act, there: that he may offer gifts. Now this office belongs to a man, not to an Angel. And therefore he says that it is thus said, that we have a great pontiff, and such is Christ. For (namque, in place of quia), every pontiff taken from among men, and thus he too ought to be of the number of men. Now God willed that man should have one like himself, to whom he might run. Whence also the Church has ordained that when someone useful is found from the college, an outsider is not to be chosen. Hos. II, 15: I will give them vinedressers out of the same place. Deut. XVII, 15: him shalt thou set up whom the Lord thy God shall choose out of the number of thy brethren. Thou mayst not make a man of another nation king, that is not thy brother. And he says taken, because he ought to excel the others, as is clear of Saul, I Kings X, 23. And therefore Christ, Jn. last, asks Peter whom he wished to be set over the others, if he loved him more than the rest. The end and usefulness is that he is appointed for men, that is, for their own benefit. For he is not appointed for glory, nor for the heaping up of riches, nor for the enriching of his kinsmen. II Cor. IV, 5: but ourselves your servants through Jesus; and at the end: according to the power which God hath given me unto edification, and not unto destruction. But if anyone seeks what is his own, he is not a shepherd, but a hireling. The matter of the dignity is that the pontiff holds first place. For just as a duke or ruler holds first place in a city, so this pontiff in the things that pertain to God, supply: are ordained. Ex. IV, 16: thou shalt be to him in those things that pertain to God, et cetera. II Cor. X, 4: the weapons of our warfare are not carnal, et cetera. Therefore, just as the things that pertain to the worship of God exceed temporal things, so the pontifical dignity exceeds all other dignities. Pontiffs therefore ought not to entangle themselves in secular business, setting aside the things that are toward God. II Tim. II, 4: no man being a soldier to God, et cetera. The act of the pontiff is that he may offer gifts, that is, things offered voluntarily, not extorted. Ex. XXV, 2: of every man that offereth of his own accord, you shall take. And sacrifices for sins, that is, which are offered to him for the satisfaction of sins. Lev. IV, 26: and the priest shall pray for them, and for his sins, and it shall be forgiven him. In which it is signified that everything that is offered, whether voluntary and votive, or for satisfaction, ought to be offered according to the disposition of the prelate. Consequently, when he says who can have compassion, he shows what is required for the exercise of the office, namely, compassion. And concerning this he does three things. First he shows that mercy and compassion are required for the exercise of the pontiff's office; second he shows the motive of mercy that is required, there: for that he himself also; third he shows the sign of mercy, there: and therefore. He says then: I say, that he ought to be in the things that pertain to God, yet he ought to be a mediator between man and God. Deut. V, 5: I was the mediator and the go-between, between the Lord and you. Therefore, just as through the devotion of prayer he ought to touch God as one extreme, so through mercy and compassion he ought to touch the other extreme, namely man. And therefore he says who can have compassion. II Cor. XI, 29: who is weak, and I am not weak? On the contrary, Amos VI, 6: they were not concerned for the affliction of Joseph. Now there is a twofold failing. For some fail out of ignorance. And therefore he says on them that are ignorant. Now to be ignorant, properly, is to lack the knowledge of those things which one ought to know. But some fail out of certain knowledge. And as to this he says and that err. He sets down the motive of compassion, when he says for that he himself also, et cetera. This motive is weakness. And those who are set over others are themselves sometimes weak. II Cor. IV, 7: we have this treasure in earthen vessels. And the reason for this is that they may, from themselves, have compassion on the weaknesses of others; and therefore the Lord permitted Peter to fall. Ecclus. XXXI, 18: understand the things of thy neighbor by thyself. And therefore he says for that he himself also is compassed with infirmity, namely, as to penalties and as to fault. Ps. VI, 2: have mercy on me, O God, for I am weak. Wis. IX, 5: man that is weak, and of short time, et cetera. And note that he says compassed. For carnal men have the weakness of sin within themselves. For in them reason and will are themselves subjected to sin. But the saints have it in the outward things, because they are not subject to sin, yet they are compassed about with the fragility of the flesh. Rom. VII, 25: with the mind I serve the law of God, but with the flesh, the law of sin. Now the sign of this is that both in the old law, as is clear Lev. IX, 7 and XVI, 6, and also now, as is clear in the canon of the Mass, when it is said for us sinners also, it has been established that the priest should offer also for himself, which would not be done unless there were the weakness of sins by which he is compassed, not oppressed. For if he be in mortal sin, he ought not to celebrate. And therefore he says and therefore he ought, as for the people, so also for himself to offer for sins. Consequently he sets down the manner of arriving at the pontificate, when he says neither doth any man. For this is contrary to nature, that anything should bring itself to a state higher than its own nature, just as air does not make itself fire, but is made fire by something higher. Whence it is not the discipline of God that anyone should take to himself honor by favor, by money, by power. Amos VI, 14: for in our strength we have taken to ourselves horns. Hos. VIII, 4: they have reigned, but not by me. But he ought to be called by God, as Aaron was. Ex. XXVIII, 1: take to thee Aaron. And therefore the Lord confirmed his priesthood, as is clear Num. XVII, 5 and following, through the rod that flourished. Such, then, ought to be taken, who do not thrust themselves forward. Whence in antiquity they used to be shown by a visible sign, as is clear of the blessed Nicholas, and many others. Consequently, when he says so also Christ, etc., he shows how Christ is a pontiff. And concerning this he does two things. First he shows how what has been said belongs to Christ; second from this he draws the conclusion intended, there: called by God, et cetera. Concerning the first he does three things. First he shows that Christ was made a pontiff not by himself, but by God; second he treats of his office, there: who in the days; third of his mercy, there: and indeed whereas he was. Concerning the first he does two things, because first he shows that Christ did not promote himself; second he shows by whom he was promoted, there: but he that said. He says then Christ did not glorify himself. Concerning which it should be known that he does not say: he did not make himself a pontiff, but he says he did not glorify himself, et cetera. For there are some who glorify themselves in order to become something, as hypocrites, who display certain things in themselves, so that they may be chosen, or obtain benefices; yet no one makes himself a pontiff: but Christ not only did not make himself a pontiff, but neither did he glorify himself so as to become a pontiff. Jn. VIII, 50: I seek not my own glory, and a little after it follows: there is my Father that glorifieth me. And this is true insofar as he is man, because insofar as he is God he has the same glory as the Father. Then when he says but he that said, he shows by whom he was promoted. And first he shows by whom he was glorified; second how he was designated a pontiff, there: and in another place. Now he was glorified by divine judgment, because, namely, the Lord spoke to him, in Ps. II, 7, thou art my son, et cetera. And this has been expounded above. Likewise Matt. IX, 17: this is my beloved son, in whom I am well pleased, et cetera. Since therefore it shows him begotten from eternity, it shows his glory. Above, I, 3: who being the brightness of glory, et cetera. The pontificate too is received from God insofar as he is man, as he says in another place, namely, in Ps. CIX, 5: thou art a priest, et cetera. Now the Apostle makes use of the authority of the Psalms as being more well-known and of greater authority, inasmuch as it was more frequently used. And he says priest, because he offered himself to God the Father. Eph. V, 2: he loved us, and delivered himself for us, an oblation and a sacrifice to God. And lest the priesthood of Christ be thought to be such as it was in the old law, he distinguishes it as to two things. First as to dignity, because forever. For that priesthood was temporal, for it was figural, and therefore it is not perpetual, but passes away when the thing figured comes. But the priesthood of Christ is eternal, because it is of the truth, which is eternal. Likewise his victim has the power of bringing into eternal life. Likewise it endures forever. Second as to the rite, because animals were offered; but here, bread and wine. And therefore he says according to the order of Melchisedech. This shall be expounded further on. Then when he says who in the days, etc., he shows that what pertains to the pontifical office belongs to Christ. And first he shows his condition; second his act, there: prayers; third the efficacy, there: with a strong cry. His condition is that he was one of the men, because, as has been said, a pontiff is taken from among men. And therefore he says who in the days of his flesh. Now flesh is here put for the whole of human nature, as that of Jn. I, 14: the Word was made flesh. But are there not now days of his flesh? And it seems that there are, by that of Lk. last: a spirit hath not flesh and bones, as you see me to have. Why then is the time before his passion and resurrection called rather the time or days of the flesh, than now? It must be said that flesh is sometimes taken for the fragility of the flesh, as I Cor. XV, 50: flesh and blood cannot possess the kingdom of God. Now Christ then had flesh that was fragile and corruptible. And therefore he says in the days of his flesh, that is, in which he bore flesh like unto that of a sinner, not sinful flesh. Now his act was that he offered prayers and supplications. This is the spiritual sacrifice which Christ offered. Now they are called prayers, that is, petitions. Jas. last: for the continual prayer of a just man availeth much. But they are called supplications as to the humility of the one praying, such as genuflections. Matt. XXVI, 39: he fell upon his face, praying. To whom? To God, namely to God the Father, who was able to save him from death. Now this he could do in two ways. In one way, that he should not die. Whence it is said Matt. XXVI, 39: Father, if it be possible, et cetera. Likewise, that he should raise him up from death. Ps. XV, 10: thou wilt not leave my soul in hell. Likewise XL, 10: but thou, O Lord, have mercy on me, and raise me up again. To this spiritual sacrifice the priesthood of Christ is ordered. Whence it corresponds to what was said above, that he may offer gifts, et cetera. Ps. XLIX, 23: the sacrifice of praise shall glorify me. Hos. XIV, 3: we will render the calves of our lips. The efficacy is shown from the manner of praying. Now two things are necessary to one who prays, namely fervent affection; likewise sorrow and groaning. Concerning these two, Ps. XXXVII, 9: Lord, all my desire is before thee, as to the first: and my groaning is not hidden from thee, as to the second. Now Christ had these two things; therefore, on account of the first, he says with a strong cry, that is, with the most efficacious intention. Lk. XXII, 43: being in an agony, he prayed the longer, et cetera. And chapter XXIII, 46, crying out, he said: Father, et cetera. The second, when he says and tears. For by tears the Apostle expresses the interior groaning of the one praying. Now this is not read in the Gospel; but it is probable that just as he wept at the raising of Lazarus, so also in his passion. For he did many things which are not written. Yet he did not weep for himself, but for us, whom his passion profited. Now it profited him himself, inasmuch as through it he merited to be exalted. Phil. II, 9: for which cause God also hath exalted him, et cetera. And therefore he was heard for his reverence, namely, which he had toward God above all others. Is. XI, 3: and he shall be filled with the spirit of the fear of the Lord. But on the contrary, it seems that he was not heard, first for himself, because the cup did not pass from him, which nevertheless he was asking. Likewise not for others, because it was not granted to the Jews, to whom he was asking that it be granted. Lk. XXIII, 34: Father, forgive them, et cetera. It must be said that Christ was heard in all the things that he willed to come to pass. Now he himself, according to the appetite of sensuality and according to the will, insofar as it is a certain natural appetite, shrank from death. And as to this he prayed, in order to show himself a true man. But by the will that follows deliberate reason, he willed to die. Whence he says, Lk. XXII, 42: nevertheless, not as I will, but as thou wilt. Likewise he did not will that it should be forgiven to all, but only to those who believed. And many were afterward converted.”

“Who in the days of his flesh,.... Or "of his humanity", as the Arabic version renders it; or "when he was clothed with flesh", as the Syriac version; in the time of his humiliation, when he was attended with the sinless infirmities of the flesh, or human nature; it may take in the whole course of his life on earth, especially the latter part of it: it is not to be concluded from hence, that he has not flesh now, or is not in the flesh; for it is certain that he had flesh after his resurrection; only now he is free from all the infirmities of the flesh, the pains, and sorrows, and griefs of it, which he endured when here on earth: when he had offered up prayers and supplications; as he often did in many parts of his life, particularly in the garden, and upon the cross, when he offered up himself: and as the days of Christ's flesh were filled up with prayers and supplications, so should ours be also: the word for "supplications" signifies branches of olive trees, covered with wool (d); which such as sued for peace carried in their hands, and so came to signify supplications for peace: the manner in which these were offered up by Christ was with strong crying and tears; with a most vehement outcry, with a loud voice, as when on the cross; and though there is no mention of his tears at that time, or when in the garden, no doubt but he shed them: all that Christ did, and said, are not written; some things were received by tradition, and by inspiration; Christ wept at other times, and why not at these? and there are some circumstances in his prayers which intimate as much, Mat 26:38 which shows the weight of sin, of sorrow, and of punishment, that lay upon him, and the weakness of the human nature, considered in itself: and it may be observed to our comfort, that as Christ's crying and tears were confined to the days of his flesh, or to the time of his life here on earth, so shall ours be also. Mention is made of , "strong prayers" (e), in Jewish writings. The person to whom Christ offered his prayers is described in the following words, unto him that was able to save him from death; from a corporeal death, as he could, but that it was otherwise determined; or rather to raise him from the dead, to deliver him from the state of the dead, from the power of death, and the grave, as he did; and so the Syriac version renders it, "to quicken him from death"; to restore him from death to life: and was heard in that he feared; or "by fear"; by God, who was the object of his fear, and who is called the fear of Isaac, Gen 31:42 he was always heard by him, and so he was in the garden, and on the cross; and was carried through his sufferings, and was delivered from the fear of death, and was saved from the dominion and power of it, being raised from the dead by his Father: or "he was heard because of his fear", or "reverence"; either because of the dignity and reverence of his person, in which he was had by God; or because of his reverence of his Father. (d) Harpocration. Lex. p. 152. Alex. ab Alex. Genial. Dier. sect. 5. c. 3. (e) Tzeror Hammor, fol. 37. 4.”

“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. Though he was the Son of God, conceived and born without sin, or any thing that could render him liable to suffering or death, and only suffered and died through infinite condescension; yet, to constitute him a complete Savior, he must submit to whatever the law required; and therefore he is stated to have learned Obedience by the things which he suffered, Heb 5:8, that is, subjection to all the requisitions of the law; and being made perfect, that is, having finished the whole by dying, he, by these means, became the author of eternal salvation to all them who obey him, Heb 5:9; to them who, according to his own command, repent and believe the Gospel, and, under the influence of his Spirit, walk in holiness of life. "But he appears to be under the most dreadful apprehension of death; for he offered up prayers and supplications, with strong crying and tears, unto him that was able to save him from death, Heb 5:7." I shall consider this first in the common point of view, and refer to the subsequent notes. This fear of death was in Christ a widely different thing from what it is in men; they fear death because of what lies beyond the grave; they have sinned, and they are afraid to meet their Judge. Jesus could have no fear on these grounds: he was now suffering for man, and he felt as their expiatory victim; and God only can tell, and perhaps neither men nor angels can conceive, how great the suffering and agony must be which, in the sight of infinite Justice, was requisite to make this atonement. Death, temporal and eternal, was the portion of man; and now Christ is to destroy death by agonizing and dying! The tortures and torments necessary to effect this destruction Jesus Christ alone could feel, Jesus Christ alone could sustain, Jesus Christ alone can comprehend. We are referred to them in this most solemn verse; but the apostle himself only drops hints, he does not attempt to explain them: he prayed; he supplicated with strong crying and tears; and he was heard in reference to that which he feared. His prayers, as our Mediator, were answered; and his sufferings and death were complete and effectual as our sacrifice. This is the glorious sum of what the apostle here states; and it is enough. We may hear it with awful respect; and adore him with silence whose grief had nothing common in it to that of other men, and is not to be estimated according to the measures of human miseries. It was: - A weight of wo, more than whole worlds could bear. I shall now make some remarks on particular expressions, and endeavor to show that the words may be understood with a shade of difference from the common acceptation. Prayers and supplications, etc. - There may be an allusion here to the manner in which the Jews speak of prayer, etc. "Rabbi Yehudah said: All human things depend on repentance and the prayers which men make to the holy blessed God; especially if tears be poured out with the prayers. There is no gate which tears will not pass through." Sohar, Exod., fol. 5. "There are three degrees of prayer, each surpassing the other in sublimity; prayer, crying, and tears: prayer is made in silence; crying, with a loud voice; but tears surpass all." Synops. Sohar, p. 33. The apostle shows that Christ made every species of prayer, and those especially by which they allowed a man must be successful with his Maker. The word ἱκετηριας, which we translate supplications, exists in no other part of the New Testament. Ἱκετης signifies a supplicant, from ἱκομαι, I come or approach; it is used in this connection by the purest Greek writers. Nearly the same words are found in Isocrates, De Pace: Ἱκετηριας πολλας και δεησεις ποιουμενοι. Making many supplications and prayers. Ἱκετηρια, says Suidas, καλειται ελαιας κλαδος, στεμματι εστεμμενος· - εστιν, ἡν οἱ δεομενοι κατατιθενται που, η μετα χειρας εχουσις· "Hiketeria is a branch of olive, rolled round with wool - is what suppliants were accustomed to deposite in some place, or to carry in their hands." And ἱκετης , hiketes, he defines to be, ὁ δουλοπρεπως παρακαλων, και δεομενος περι τινος ὁτουουν· "He who, in the most humble and servile manner, entreats and begs any thing from another." In reference to this custom the Latins used the phrase velamenta pratendere, "to hold forth these covered branches," when they made supplication; and Herodian calls them ἱκετηριας θαλλους, "branches of supplication." Livy mentions the custom frequently; see lib. xxv. cap. 25: lib. xxix. c. 16; lib. xxxv. c. 34; lib. xxxvi. c. 20. The place in lib. xxix. c. 16, is much to the point, and shows us the full force of the word, and nature of the custom. "Decem legati Locrensium, obsiti squalore et sordibus, in comitio sedentibus consulibus velamenta supplicium, ramos oleae (ut Graecis mos est), porrigentes, ante tribunal cum flebili vociferatione humi procubuerunt." "Ten delegates from the Locrians, squalid and covered with rags, came into the hall where the consuls were sitting, holding out in their hands olive branches covered with wool, according to the custom of the Greeks; and prostrated themselves on the ground before the tribunal, with weeping and loud lamentation." This is a remarkable case, and may well illustrate our Lord's situation and conduct. The Locrians, pillaged, oppressed, and ruined by the consul, Q. Plemmius, send their delegates to the Roman government to implore protection and redress they, the better to represent their situation, and that of their oppressed fellow citizens, take the hiketeria, or olive branch wrapped round with wool, and present themselves before the consuls in open court, and with wailing and loud outcries make known their situation. The senate heard, arrested Plemmius, loaded him with chains, and he expired in a dungeon. Jesus Christ, the representative of and delegate from the whole human race, oppressed and ruined by Satan and sin, with the hiketeria, or ensign of a most distressed suppliant, presents himself before the throne of God, with strong crying and tears, and prays against death and his ravages, in behalf of those whose representative he was; and he was heard in that he feared - the evils were removed, and the oppressor cast down. Satan was bound, he was spoiled of his dominion, and is reserved in chains of darkness to the judgment of the great day. Every scholar will see that the words of the Roman historian answer exactly to those of the apostle; and the allusion in both is to the same custom. I do not approve of allegorizing or spiritualizing; but the allusion and similarity of the expressions led me to make this application. Many others would make more of this circumstance, as the allusion in the text is so pointed to this custom. Should it appear to any of my readers that I should, after the example of great names, have gone into this house of Rimmon, and bowed myself there, they will pardon their servant in this thing. To save him from death - I have already observed that Jesus Christ was the representative of the human race; and have made some observations on the peculiarity of his sufferings, following the common acceptation of the words in the text, which things are true, howsoever the text may be interpreted. But here we may consider the pronoun αυτον, him, as implying the collective body of mankind; the children who were partakers of flesh and blood, Heb 2:14; the seed of Abraham, Heb 2:16, who through fear of death were all their life subject to bondage. So he made supplication with strong crying and tears to him who was able to save Them from death; for I consider the τουτους, them, of Heb 2:15, the same or implying the same thing as αυτον, him, in this verse; and, thus understood, all the difficulty vanishes away. On this interpretation I shall give a paraphrase of the whole verse: Jesus Christ, in the days of his flesh, (for he was incarnated that he might redeem the seed of Abraham, the fallen race of man), and in his expiatory sufferings, when representing the whole human race, offered up prayers and supplications, with strong crying and tears, to him who was able to save Them from death: the intercession was prevalent, the passion and sacrifice were accepted, the sting of death was extracted, and Satan was dethroned. If it should be objected that this interpretation occasions a very unnatural change of person in these verses, I may reply that the change made by my construction is not greater than that made between Heb 5:6 and Heb 5:7; in the first of which the apostle speaks of Melchisedec, who at the conclusion of the verse appears to be antecedent to the relative who in Heb 5:7; and yet, from the nature of the subject, we must understand Christ to be meant. And I consider, Heb 5:8, Though he were a Son, yet learned he obedience by the things which he suffered, as belonging, not only to Christ considered in his human nature, but also to him in his collective capacity; i.e., belonging to all the sons and daughters of God, who, by means of suffering and various chastisements, learn submission, obedience and righteousness; and this very subject the apostle treats in considerable detail in Heb 12:2-11 (note), to which the reader will do well to refer.”

“Who in the days of his flesh, of his mortal and suffering condition, even with strong and fervent crying out, and tears, offering up as man, prayers and supplications to him, to God, who could save him from death; to wit, in the garden of Gethsemani, and on the cross, yet with a perfect resignation and conformity of his human will to the divine will, was heard for his reverence. [1] I leave this translation, which is in the Rhemes Testament, very literal from the Latin Vulgate, and which cannot be said to be any ways disagreeable to the Greek. As to the sense, there are two expositions in the best interpreters. St. Chrysostom and many others understand, that he was heard as to every prayer that he made absolutely, and not conditionally only, (as when he prayed that the cup of his sufferings might pass from him) and he was heard for that reverence, reverential regard, and just consideration which the eternal Father had for him, who was his true Son. This interpretation agrees better with the Greek text, in which is left out the word his. Others by his reverence, understand that he was heard on account of that reverential fear, that respectful submission and piety, which he always had towards his eternal Father. And if it be asked in what Christ was not heard, and in what he was heard: he was not heard when he said, let this cup of sufferings, or this death, pass from me, because it was not what he asked and prayed for with an absolute desire, but only thereby expressed the natural fear which, as man, he had of death, and therefore presently added, but not my will but thine be done, expressing what he knew to be the divine will. And to shew this, St. Chrysostom on these words, brings all those sentences by which our Saviour, Christ, had declared that he had power to lay down his life, and power to take it up again; that no one taketh it from him, but that he laid it down of himself. See John x. 18. and St. Chrysostom, hom. vii. p. 475. But Christ was heard in all he prayed for with an absolute will, according to what he said to his Father, I know that thou always hearest me. (John xi. 42.) He was heard as to all that he asked with an absolute will, either for himself or his Church. (Witham) — What excellent dispositions these of Jesus Christ in his sacrifice, which we learn from his apostles. How truly worthy are these tears both of our love and our adoration! Hence it appears, that Jesus Christ in his prayer both in the garden and on the cross shed tears, though the evangelists are silent on this head. (Menochius)”

“in the days of his flesh-- (Heb 2:14; Heb 10:20). Heb 5:7-10 state summarily the subject about to be handled more fully in the seventh and eighth chapters. when he had offered--rather, "in that He offered." His crying and tears were part of the experimental lesson of obedience which He submitted to learn from the Father (when God was qualifying Him for the high priesthood). "Who" is to be construed with "learned obedience" (or rather as Greek, "His obedience"; "the obedience" which we all know about). 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. "Prayers" refer to the mind: "supplications" also to the body (namely, the suppliant attitude) (Mat 26:39) [BENGEL]. with strong crying and tears--The "tears" are an additional fact here communicated to us by the inspired apostle, not recorded in the Gospels, though implied. Mat 26:37, "sorrowful and very heavy." Mar 14:33; Luk 22:44, "in an agony He prayed more earnestly . . . His sweat . . . great drops of blood falling down to the ground." Psa 22:1 ("roaring . . . cry"), Psa 22:2, Psa 22:19, Psa 22:21, Psa 22:24; Psa 69:3, Psa 69:10, "I wept." able to save him from death-- Mar 14:36, "All things are possible unto Thee" (Joh 12:27). His cry showed His entire participation of man's infirmity: His reference of His wish to the will of God, His sinless faith and obedience. heard in that he feared--There is no intimation in the twenty-second Psalm, or the Gospels that Christ prayed to be saved from the mere act of dying. What He feared was the hiding of the Father's countenance. His holy filial love must rightly have shrunk from this strange and bitterest of trials without the imputation of impatience. To have been passively content at the approach of such a cloud would have been, not faith, but sin. The cup of death He prayed to be freed from was, not corporal, but spiritual death, that is, the (temporary) separation of His human soul from the light of God's countenance. His prayer was "heard" in His Father's strengthening Him so as to hold fast His unwavering faith under the trial (My God, my God, was still His filial cry under it, still claiming God as His, though God hid His face), and soon removing it in answer to His cry during the darkness on the cross, "My God, my God," &c. But see below a further explanation of how He was heard. The Greek literally, is, "Was heard from His fear," that is, so as to be saved from His fear. Compare Psa 22:21, which well accords with this, "Save me from the lion's mouth (His prayer): thou hast heard me from the horns of the unicorns." Or what better accords with the strict meaning of the Greek noun, "in consequence of His REVERENTIAL FEAR," that is, in that He shrank from the horrors of separation from the bright presence of the Father, yet was reverentially cautious by no thought or word of impatience to give way to a shadow of distrust or want of perfect filial love. In the same sense Heb 12:28 uses the noun, and Heb 11:7 the verb. ALFORD somewhat similarly translates, "By reason of His reverent submission." I prefer "reverent fear." The word in derivation means the cautious handling of some precious, yet delicate vessel, which with ruder handling might easily be broken [TRENCH]. This fully agrees with Jesus' spirit, "If it be possible . . . nevertheless not My will, but Thy will be done"; and with the context, Heb 5:5, "Glorified not Himself to be made an High Priest," implying reverent fear: wherein it appears He had the requisite for the office specified Heb 5:4, "No man taketh this honor unto himself." ALFORD well says, What is true in the Christian's life, that what we ask from God, though He may not grant in the form we wish, yet He grants in His own, and that a better form, does not hold good in Christ's case; for Christ's real prayer, "not My will, but Thine be done," in consistency with His reverent fear towards the Father, was granted in the very form in which it was expressed, not in another.”