Hebreus 5:7,8

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Who in the days of his flesh... — It will be observed that, of the two essential conditions mentioned in Hebreus 5:2 and Hebreus 5:4, the latter is first taken up in its application to Christ (Hebreus 5:5). This verse and the next correspond to the general thought of Hebreus 5:1, so far as it is applicable to “Him who knew no sin.”

The following rendering will, it is believed, best show the meaning of these two important verses, and the connection of the several parts: Who, in the days of His flesh, having with a strong cry and tears offered up prayers and supplications unto Him that was able to save Him out of death, and having been heard for His reverent fear, though He was a son, yet learned obedience by the things which He suffered. The most noticeable change of rendering occurs at the close of the seventh verse; here the interpretation given by all the Greek Fathers, followed in most of our English versions (and in the margin of the Authorised itself), certainly deserves the preference over that which, through the influence of Calvin and Beza, found its way into the Genevan Testament, and hence into the Bishops’ Bible and the translation of 1611. The word rendered “reverent fear” occurs in but one other place in the New Testament (Hebreus 12:28); but the kindred verb and adjective are found in Hebreus 11:7; Lucas 2:25; Atos 2:5; Atos 8:2. It properly denotes, not terror, but a cautious foreseeing fear, opposed alike to rashness and to cowardice: the adjective, which is always rendered “devout,” is fully explained in the Notes on Atos 2:5. No word could be more suitable where the relation of the Son of Man to His “God and Father” is expressed and it would be very difficult to find any other word which should be suitable to this relation and yet contain no implication of sin to be acknowledged with humility and shame. The object of the “prayers and supplications” thus heard and answered is implied in the words “unto Him that was able to save Him out of death.” Not “from death:” the Greek words may have that meaning, but it is not their most natural sense, as a comparison of other passages would show. The prayer, we are persuaded, was not that death might be averted, but that there might be granted deliverance out of death. This prayer was answered: His death was the beginning of His glory (Hebreus 2:9). It may indeed be asked, Could such a prayer be offered by One who knew “the glory that should follow” His sufferings? In a matter so far beyond our reasoning it is most reverent to point to the mystery of another prayer (Mateus 26:39) offered by Him who had often taught His disciples that He must be put to death (Mateus 16:21). Mark the striking correspondence between the petition thus understood and St. Peter’s quotation of Salmos 16:10 (Atos 2:24). Some of the expressions in this verse would lead us to believe that the writer’s thought is resting on the Agony in the Garden; but the “strong cry” brings before us the Crucifixion (Mateus 27:46; Mateus 27:50), and the words of Salmos 22:1 lie very near the thought of this verse. It does not seem necessary to decide — we may doubt whether it is possible, and whether both should not be included. The opening words, “in the days of His flesh” (comp. Hebreus 2:14; João 1:14; 1 Pedro 3:18), would certainly seem to favour this latter view. The word “offered” must not be lightly passed over. Of frequent occurrence in this Epistle, in every case except one (which is not at all in point) it has a sacrificial sense; it seems certain, therefore, that these prayers — a token of His suffering, an example of His reverent fear — are included in the sacrifice which comprised His whole life and death.

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