John Calvin Commentary Hebrews 5:7

"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," — Hebrews 5:7 (ASV)

Who in the days, etc. As the form and beauty of Christ is especially disfigured by the cross, while men do not consider the purpose for which he humbled himself, the Apostle again teaches us what he had previously briefly referred to: that his wonderful goodness shines forth especially in this respect, that for our good he subjected himself to our infirmities. Thus it appears that our faith is confirmed in this way, and that his honor is not diminished for having borne our evils.

He points out two causes why it was necessary for Christ to suffer: the proximate and the ultimate. The proximate cause was that he might learn obedience; and the ultimate, that he might thus be consecrated a priest for our salvation.

The days of his flesh no doubt mean his life in this world. It therefore follows that the word flesh does not signify what is material, but a condition, according to what is said: “Flesh and blood shall not inherit the kingdom of God” (1 Corinthians 15:50). Therefore, those fanatical men rave who dream that Christ is now divested of his flesh, because it is here intimated that he has outlived the days of his flesh. For it is one thing to be a real man, though endowed with a blessed immortality, and another thing to be liable to those human sorrows and infirmities, which Christ sustained as long as he was in this world but has now laid aside, having been received into heaven.

Let us now look into the subject. Christ, who was a Son, who sought relief from the Father and was heard, yet suffered death so that he might thus be taught to obey. There is singular importance in every word. By days of the flesh, he intimates that the time of our miseries is limited, which brings significant comfort.

And doubtless, our condition would be hard, and not at all tolerable, if no end of suffering were set before us. The three things which follow also bring us considerable consolations: Christ was a Son, whom his own dignity exempted from the common lot of men, and yet for our sakes he subjected himself to that lot. Who among us mortals, then, can dare refuse the same condition?

Another argument may be added: though we may be pressed down by adversity, we are not excluded from the number of God’s children, since we see him going before us who was by nature his only Son. For that we are counted his children is owing only to the gift of adoption by which he admits us into union with him, who alone lays claim to this honor in his own right.

When he had offered up prayers, etc. The second thing he mentions respecting Christ is that he, as was fitting for him, sought a remedy so that he might be delivered from evils. He said this so that no one might think that Christ had an iron heart which felt nothing, for we ought always to consider why a thing is said.

If Christ had been touched by no sorrow, no consolation could arise to us from his sufferings. But when we hear that he also endured the bitterest agonies of mind, the likeness then becomes evident to us. Christ, he says, did not undergo death and other evils because he disregarded them or was pressed down by no feeling of distress; rather, he prayed with tears, by which he testified the extreme anguish of his soul.

By tears and strong crying, then, the Apostle meant to express the intensity of his grief, for it is usual to show it by outward signs. Nor do I doubt that he refers to that prayer which the Evangelists mention, “Father, if it be possible, let this cup pass from me” (Matthew 26:42; Luke 22:42), and also to another, “My God, my God, why hast thou forsaken me?” (Matthew 27:46).

In the second instance, the evangelists mention strong crying. In the first, it is not possible to believe that his eyes were dry, since drops of blood, through excessive grief, flowed from his body. It is indeed certain that he was reduced to great distress. Being overwhelmed with real sorrows, he earnestly prayed his Father to bring him help.

And what application is to be made of this? Even this: whenever our evils press upon us and overwhelm us, we may call to mind the Son of God who labored under the same. Since he has gone before us, there is no reason for us to faint.

We are at the same time reminded that deliverance from evils can be found from no one but God alone. And what better guidance can we have for prayer than the example of Christ? He went immediately to the Father.

Thus the Apostle indicates what we ought to do when he says that Christ offered prayers to him who was able to deliver him from death. For by these words, he intimates that Christ rightly prayed, because he fled to God, the only Deliverer. His tears and crying recommend to us ardor and earnestness in prayer, for we ought not to pray to God formally, but with ardent desires.

And was heard, etc. Some translate the following words, “on account of his reverence” or fears, but I wholly differ from them. In the first place, he uses the word εὐλαβείας alone, without the possessive 'his.' Then there is the preposition ἀπὸ, meaning 'from,' not ὑπὲρ, meaning 'on account of,' or any other preposition signifying a cause or a reason.

As, then, εὐλάβεια generally means fear or anxiety, I do not doubt that the Apostle means that Christ was heard from that which he feared, so that he was not overwhelmed by his evils or swallowed up by death. For the Son of God had to engage in this contest, not because he was tried by unbelief (the source of all our fears), but because he sustained as a man in our flesh the judgment of God, the terror of which could not have been overcome without an arduous effort.

Chrysostom interprets it as Christ’s dignity, which the Father, in a way, reverenced; but this cannot be admitted. Others translate it as 'piety.' But the explanation I have given is much more suitable and requires no long arguments in its favor.

Now he added this third point, so that we would not think that Christ’s prayers were rejected because he was not immediately delivered from his evils; for at no time were God’s mercy and aid lacking to him. And therefore we may conclude that God often hears our prayers, even when that is in no way evident.

For though it is not for us to prescribe to him, as it were, a fixed rule, nor is it fitting for him to grant whatever requests we may conceive in our minds or express with our tongues, yet he shows that he grants our prayers in everything necessary for our salvation. So when we are apparently repulsed, we obtain far more than if he fully granted our requests.

But how was Christ heard from what he feared, as he underwent the death which he dreaded? To this I reply that we must consider what it was that he feared. Why did he dread death, except that he saw in it the curse of God, and that he had to wrestle with the guilt of all iniquities, and also with hell itself? Hence his trepidation and anxiety, for God’s judgment is extremely terrible.

He then obtained what he prayed for when he came forth a conqueror from the pains of death, when he was sustained by the saving hand of the Father, when after a short conflict he gained a glorious victory over Satan, sin, and hell. Thus it often happens that we ask for this or that, but not for a right purpose; yet God, not granting what we ask, at the same time finds a way himself to help us.