the Week of Christ the King / Proper 29 / Ordinary 34
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Revised Standard Version
Hebrews 5:7
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While Jesus lived on earth he prayed to God, asking for help from the one who could save him from death. He prayed to God with loud cries and tears. And his prayers were answered because of his great respect for God.
Which in the dayes of his flesshe did offer vp prayers and sup plicacions with stronge cryinge and teares vnto him that was able to save him from deeth: and was also hearde because of his godlines.
Who 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,
In the days of His humanity, He offered up both prayers and pleas with loud crying and tears to the One able to save Him from death, and He was heard because of His devout behavior.
While Jesus lived on earth, he prayed to God and asked God for help. He prayed with loud cries and tears to the One who could save him from death, and his prayer was heard because he trusted God.
Who in the days of his flesh, having offered up prayers and supplications with strong crying and tears to him that was able to save him from death, and having been heard for his godly fear,
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;
In the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to him who was able to save him from death, and he was heard because of his reverence.
Who 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,
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 being heard from his fears; Tho' he was a son,
For Jesus during his earthly life offered up prayers and entreaties, crying aloud and weeping as He pleaded with Him who was able to bring Him in safety out of death, and He was delivered from the terror from which He shrank.
Which in the daies of his fleisch offride, with greet cry and teeris, preieris and bisechingis to hym that myyte make hym saaf fro deth, and was herd for his reuerence.
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,
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.
God had the power to save Jesus from death. And while Jesus was on earth, he begged God with loud crying and tears to save him. He truly worshiped God, and God listened to his prayers.
In the days of His earthly life, Jesus offered up both [specific] petitions and [urgent] supplications [for that which He needed] with fervent crying and tears to the One who was [always] able to save Him from death, and He was heard because of His reverent submission toward God [His sinlessness and His unfailing determination to do the Father's will].
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,
Who in the days of his flesh, having sent up prayers and requests with strong crying and weeping to him who was able to give him salvation from death, had his prayer answered because of his fear of God.
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.
Who in the days of his flesh, having offered up both supplications and entreaties to him who was able to save him out of death, with strong crying and tears; (and having been heard because of his piety;)
In the days of his flesh,During the days of his flesh">[fn] he offered up prayers and appeals with loud cries and tears to the one who was able to save him from death, and he was heard because of his devotion to God.Psalm 22:1; Matthew 26:37,39, 42,44, 53; Mark 14:33,36, 39,44, 53; Luke 22:43; John 12:27; 17:1;">[xr]
When also with flesh he had been clothed, prayer and supplication, with a powerful cry, and with tears, he offered up unto Him who was able from death to revive him, and was heard.
Likewise, when he was clothed in flesh, he presented supplication and entreaty with intense invocation, and with tears, to him who was able to resuscitate him from death; and he was heard.
Who in the dayes of his flesh, when hee had offered vp prayers and supplications, with strong crying and teares, vnto him that was able to saue him from death, and was heard, in that he feared.
While Jesus was here on earth, he offered prayers and pleadings, with a loud cry and tears, to the one who could rescue him from death. And God heard his prayers because of his deep reverence for God.
During the time Jesus lived on earth, He prayed and asked God with loud cries and tears. Jesus' prayer was to God Who was able to save Him from death. God heard Christ because Christ honored God.
In the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to the one who was able to save him from death, and he was heard because of his reverent submission.
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.
Even when he was clothed in the flesh, he offered prayers and supplications, with vehement cries and tears, to him who was able to save him from death; and verily he was heard.
Who, in the days of his flesh, having offered up, both supplications and entreaties unto him that was able to save him out of death, with mighty outcries and tears, and been hearkened to by reason of his devoutness,
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.
Which in the dayes of his fleshe, when he had offered vp prayers and supplications with strong crying and teares, vnto hym that was able to saue hym from death, and was hearde in that which he feared:
In his life on earth Jesus made his prayers and requests with loud cries and tears to God, who could save him from death. Because he was humble and devoted, God heard him.
During his earthly life, he offered prayers and appeals with loud cries and tears to the one who was able to save him from death, and he was heard because of his reverence.
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;
who in the days of his flesh offered up both prayers and supplications, with loud crying and tears, to the one who was able to save him from death, and he was heard as a result of his reverence.
who in the days of His flesh was offering both petitions and entreaties to Him being able to save Him from death, with strong crying and tears, and being heard from His godly fear;
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,
And in ye dayes of his fleshe, he offred vp prayers & supplicacions, wt stroge cryenge & teares vnto him yt was able to saue him fro death: & was herde also, because he had God in honoure.
this was Jesus, who while he was in a mortal body, having offered up prayers and supplications, with strong cries, and with tears, to him that was able to save him from that death, was heard so as to be delivered from his fear;
While he lived on earth, anticipating death, Jesus cried out in pain and wept in sorrow as he offered up priestly prayers to God. Because he honored God, God answered him. Though he was God's Son, he learned trusting-obedience by what he suffered, just as we do. Then, having arrived at the full stature of his maturity and having been announced by God as high priest in the order of Melchizedek, he became the source of eternal salvation to all who believingly obey him.
During his earthly life Christ offered both requests and supplications, with loud cries and tears, to the one who was able to save him from death and he was heard because of his devotion.
who, in the days of His flesh, when He had offered up prayers and supplications, with vehement cries and tears to Him who was able to save Him from death, and was heard because of His godly fear,
While Jesus still rode on this earth, he offered up tears and groans to the only one who could rescue him from the outlaw called death. And because of his faithfulness, God listened.
In the days of His flesh, He offered up both prayers and supplications with loud crying and tears to the One able to save Him from death, and He was heard because of His piety.
He, in the days of His flesh, offered up both prayers and supplications with loud crying and tears to the One able to save Him from death, and He was heard because of His reverence.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
the: Hebrews 2:14, John 1:14, Romans 8:3, Galatians 4:4, 1 Timothy 3:16, 1 John 4:3, 2 John 1:7
when: Psalms 22:1-21, Psalms 69:1, Psalms 88:1, Matthew 26:28-44, Mark 14:32-39, Leviticus 2:2, Leviticus 4:4-14, John 17:1
with: Matthew 27:46, Matthew 27:50, Mark 15:34, Mark 15:37
tears: Isaiah 53:3, Isaiah 53:11, John 11:35
unto: Matthew 26:52, Matthew 26:53, Mark 14:36
and: Hebrews 13:20, Psalms 18:19, Psalms 18:20, Psalms 22:21, Psalms 22:24, Psalms 40:1-3, Psalms 69:13-16, Isaiah 49:8, John 11:42, John 17:4, John 17:5
in that he feared: or, for his piety, Hebrews 12:28, Matthew 26:37, Matthew 26:38, Mark 14:33, Mark 14:34, Luke 22:42-44, John 12:27, John 12:28
Reciprocal: Genesis 3:15 - thou Genesis 32:24 - wrestled Genesis 32:26 - I will not Exodus 37:29 - incense Leviticus 2:16 - General Leviticus 16:18 - General 1 Samuel 1:10 - prayed 2 Samuel 22:7 - my distress 2 Kings 20:3 - wept sore Esther 8:3 - besought him with tears Job 16:20 - poureth Psalms 6:8 - for Psalms 20:1 - hear Psalms 22:11 - Be not Psalms 31:22 - nevertheless Psalms 34:4 - sought Psalms 39:12 - hold Psalms 40:11 - let thy Psalms 55:4 - terrors Psalms 55:17 - cry Psalms 59:16 - day Psalms 66:19 - General Psalms 69:3 - I am Psalms 77:2 - In the Psalms 86:7 - General Psalms 91:15 - He shall Psalms 102:1 - overwhelmed Psalms 109:26 - Help Psalms 116:3 - sorrows Psalms 120:1 - my distress Psalms 130:1 - Out of Psalms 142:2 - I showed Isaiah 38:3 - wept Jeremiah 31:9 - come Ezekiel 46:2 - he shall worship Hosea 12:4 - made Jonah 2:2 - I cried Matthew 26:36 - while Matthew 26:39 - and prayed Matthew 26:42 - the second Mark 1:35 - General Mark 9:24 - with Mark 10:48 - but Mark 14:35 - and fell Luke 6:12 - that Luke 9:28 - into Luke 11:1 - that Luke 22:44 - being John 11:33 - he groaned John 14:31 - that the Acts 16:25 - prayed Romans 12:12 - continuing 2 Corinthians 12:8 - I besought 2 Corinthians 13:4 - he was Galatians 4:19 - of Ephesians 6:18 - supplication Colossians 2:1 - what Colossians 4:12 - always 1 Thessalonians 2:14 - even Hebrews 2:18 - suffered Hebrews 7:25 - he is Hebrews 11:7 - moved with fear James 5:13 - any among
Gill's Notes on the Bible
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, Matthew 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
תפלות חזקות, "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, Genesis 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.
Barnes' Notes on the Bible
Who - That is, the Lord Jesus - for so the connection demands. The object of this verse and the two following is, to show that the Lord Jesus had that qualification for the office of priest to which he had referred in Hebrews 5:2. It was one important qualification for that office that he who sustained it should be able to show compassion, to aid those that were out of the way, and to sympathize with sufferers; in other words, they were themselves encompassed with infirmity, and thus were able to succour those who were subjected to trials. The apostle shows now that the Lord Jesus had those qualifications, as far as it was possible for one to have them who had no sin. In the days of his flesh he suffered intensely; he prayed with fervor; he placed himself in a situation where he learned subjection and obedience by his trials; and in all this he went far beyond what had been evinced by the priests under the ancient dispensation.
In the days of his flesh - When he appeared on earth as a man. Flesh is used to denote human nature, and especially human nature as susceptible of suffering. The Son of God still is united to human nature, but it is human nature glorified, for in his case, as in all others, “flesh and blood cannot inherit the kingdom of God,” 1 Corinthians 15:50. He has now a glorified body Philippians 3:21, such as the redeemed will have in the future world; compare Revelation 1:13-17. The phrase “days of his flesh,” means the “time” when he was incarnate, or when he lived on earth in human form. The particular time here referred to, evidently, was the agony in the garden of Gethsemane.
Prayers and supplications - These words are often used to denote the same thing. If there is a difference, the former - δεήσεις deēseis - means petitions which arise “from a sense of need” - from δέομαι deomai - “to want, to need;” the latter refers usually to supplication “for protection,” and is applicable to one who under a sense of guilt flees to an altar with the symbols of supplication in his hand. Suppliants in such cases often carried an olive-branch as an emblem of the peace which they sought. A fact is mentioned by Livy respecting the Locrians that may illustrate this passage. “Ten delegates from the Locrians, squalid and covered with rags, came into the hall where the consuls were sitting, extending the badges of suppliants - olive-branches - according to the custom of the Greeks; and prostrated themselves on the ground before the tribunal, with a lamentable cry;” Lib. xxix. 100:16. The particular idea in the word used here - ἱκετηρία hiketēria - is petition for “protection, help,” or “shelter” (Passow), and this idea accords well with the design of the passage. The Lord Jesus prayed as one who had “need,” and as one who desired “protection, shelter,” or “help.” The words here, therefore, do not mean the same thing, and are not merely intensive, but they refer to distinct purposes which the Redeemer had in his prayers. He was about to die, and as a man needed the divine help; he was, probably, tempted in that dark hour (see the note, John 12:31), and he fled to God for “protection.”
With strong crying - This word does not mean “weeping,” as the word “crying” does familiarly with us. It rather means an outcry, the voice of wailing and lamentation. It is the cry for help of one who is deeply distressed, or in danger; and refers here to the “earnest petition” of the Saviour when in the agony of Gethsemane or when on the cross. It is the “intensity of the voice” which is referred to when it is raised by an agony of suffering; compare Luke 22:44, “He prayed more earnestly;” Matthew 27:46, “And about the ninth hour Jesus cried with a loud voice - My God, my God, why hast thou forsaken me?” see also Matthew 26:38-39; Matthew 27:50.
And tears - Jesus wept at the grave of Lazarus John 11:35, and over Jerusalem; Luke 19:41. It is not expressly stated by the Evangelists that he “wept” in the garden of Gethsemane, but there is no reason to doubt that he did. In such an intense agony as to cause a bloody sweat, there is every probability that it would be accompanied with tears. We may remark then:
- That there is nothing “dishonorable” in tears and that man should not be ashamed on proper occasions to weep. The fact that the Son of God wept is a full demonstration that it is not disgraceful to weep. God has so made us as to express sympathy for others by tears. Religion does not make the heart insensible and hard as stoical philosophy does; it makes it tender and susceptible to impression.
(2)It is not “improper” to weep. The Son of God wept - and if he poured forth tears it cannot be wrong for us. Besides, it is a great law of our nature that in suffering we should find relief by tears. God would not have so made us if it had been wrong.
(3)The fact that the Son of God thus wept should be allowed deeply to effect our hearts.
“He wept that we might weep;
Each sin demands a tear.”
He wept that he might redeem us we should weep that our sins were so great as to demand such bitter woes for our salvation. That we had sinned; that our sins caused him such anguish; that he endured for us this bitter conflict, should make us weep. Tear should answer to tear, and sigh respond to sigh, and groan to groan, when we contemplate the sorrows of the Son of God in accomplishing our redemption. That man must have a hard heart who has never had an emotion when he has reflected that the Son of God wept, and bled, and died for him.
Unto him that was able - To God. He alone was able then to save. In such a conflict man could not aid, and the help of angels, ready as they were to assist him, could not sustain him. We may derive aid from man in trial; we may be comforted by sympathy and counsel; but there are sorrows where God only can uphold the sufferer. That God was “able” to uphold him in his severe conflict, the Redeemer could not doubt; nor need “we” doubt it in reference to ourselves when deep sorrows come over our souls.
To save him from death - It would seem from this, that what constituted the agony of the Redeemer was the dread of death, and that he prayed that he might be saved from that. This might be, so far as the language is concerned, either the dread of death on the spot by the intensity of his sufferings and by the power of the tempter, or it might be the dread of the approaching death on the cross. As the Redeemer, however, knew that he was to die on the cross, it can hardly be supposed that he apprehended death in the garden of Gethsemane. What he prayed for was, that, if it were possible, he might be spared from a death so painful as he apprehended; Matthew 26:39. Feeling that God had “power” to save him from that mode of dying, the burden of his petition was, that, if human redemption could be accomplished without such sufferings, it might please his Father to remove that cup from him.
And was heard - In John 11:42, the Saviour says,” I know that thou hearest me always.” In the garden of Gethsemane, he was heard. His prayer was not disregarded, though it was not” literally” answered. The cup of death was not taken away; but his prayer was not disregarded. What answer was given; what assurance or support was imparted to his soul, we are not informed. The case, however, shows us:
(1) That prayer may be heard even when the sufferings which are dreaded, and from which we prayed to be delivered, may come upon us. They may come with such assurances of divine favor, and such supports, as will be full proof that the prayer was not disregarded.
(2) That prayer offered in faith may not be always” literally answered.” No one can doubt that Jesus offered the prayer of faith; and it is as little to be doubted, if he referred in the prayer to the death on the cross, that it was not “literally” answered; compare Matthew 26:39. In like manner, it may occur now, that prayer shall be offered with every right feeling, and with an earnest desire for the object, which may not be literally answered. Christians, even in the highest exercise of faith, are not inspired to know what is best for them, and as long as this is the case, it is possible that they may ask for things which it would not be best to have granted. They who maintain that the prayer of faith is always literally answered, must hold that the Christian is under such a guidance of the Spirit of God that he cannot ask anything amiss; see the notes on 2 Corinthians 12:9.
In that he feared - Margin, “For his piety.” Coverdale, “Because he had God in honor.” Tyndale, “Because he had God in reverence.” Prof. Stuart renders it, “And was delivered from what he feared.” So also Doddridge. Whitby, “Was delivered from his fear.” Luther renders it, “And was heard for that he had God in reverence” - “dass er Gott in Ehren hatte.” Beza renders it, “His prayers being heard, he was delivered, from fear.” From this variety in translating the passage, it will be seen at once that it is attended with difficulty. The Greek is literally “from fear or reverence” - ἀπὸ της εὐλαβείας apo tēs eulabeias. The word occurs in the New Testament only in one other place, Hebrews 12:28, where it is rendered “fear.” “Let us serve him with reverence and godly fear.” The word properly means “caution, circumspection;” then timidity, fear; then the fear of God, reverence, piety.
Where the most distinguished scholars have differed as to the meaning of a Greek phrase, it would be presumption in me to attempt to determine its sense. The most natural and obvious interpretation, however, as it seems to me, is, that it means that he was heard on account of his reverence for God; his profound veneration; his submission. Such was his piety that the prayer was “heard,” though it was not literally answered. A prayer may be “heard” and yet not literally answered; it may be acceptable to God, though it may not consist with his arrangements to bestow the very blessing that is sought. The posture of the mind of the Redeemer perhaps was something like this. He knew that he was about to be put to death in a most cruel manner. His tender and sensitive nature as a man shrank from such a death. As a man he went under the pressure of his great sorrows and pleaded that the cup might be removed, and that man might be redeemed by a less fearful scene of suffering.
That arrangement, however, could not be made. Yet the spirit which he evinced; the desire to do the will of God; the resignation, and the confidence in his Father which he evinced, were such as were acceptable in his sight. They showed that he had unconquerable virtue; that no power of temptation, and no prospect of the intensest woes which human nature could endure, could alienate him from piety. To show this was an object of inestimable value, and much as it cost the Saviour was worth it all. So now it is worth much to see what Christian piety can endure; what strong temptations it can resist; and what strength it has to hear up under accumulated woes; and even though the prayer of the pious sufferer is not directly answered, yet, that prayer is acceptable to God, and the result of such a trial is worth all that it costs.
Clarke's Notes on the Bible
Verse Hebrews 5:7. 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 labours 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 Saviour, he must submit to whatever the law required; and therefore he is stated to have learned OBEDIENCE by the things which he suffered, Hebrews 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, Hebrews 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, Hebrews 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 endeavour to show that the words may be understood with a shade of difference from the common acceptation.
Prayers and supplications, c. — There may be an allusion here to the manner in which the Jews speak of prayer, c. "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 ικετηριας, which we translate supplications, exists in no other part of the New Testament. ικετης signifies a supplicant, from ικομαι, 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 ικετης, 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 ικετηριας 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, Hebrews 2:14; the seed of Abraham, Hebrews 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 Hebrews 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 verses Hebrews 5:6 and Hebrews 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 Hebrews 5:7; and yet, from the nature of the subject, we must understand Christ to be meant. And I consider, Hebrews 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 Hebrews 12:2-11, to which the reader will do well to refer.
