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Hebrews 5:1-10
 | Reading the Text:
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| Historical References, Commentary and Comparative
Texts:
 |
Chapter XXXVI
of
The First Epistle to the Corinthians,
Clement of Rome
(ca. 96.) |
|
Chapter II,
Chapter XIV,
Adversus Judaeos,
Tertullian
(c. 198)
|
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Chapter IX,
Considering Repentance,
Tertullian
(c. 203)
|
|
I.3,
Commentary on the Gospel of John,
Origen.
(c.228)
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|
Book I, Chapter 3,
Ecclesiastical History, Eusebius of Caesarea, (c. 320). |
| From the
Geneva Notes.
 | "Christ being exceedingly
afflicted and exceedingly merciful did not pray because of his sins,
for he had none, but for his fear, and obtained his request, and
offered himself for all who are his." |
|
| From
Matthew Henry's
Commentary.
| "How many dry prayers, how few
wetted with tears, do we offer up to God!" |
|
| From
Wesley's Notes.
| "Indeed, his human nature
needed the support of Omnipotence; and for this he sent up strong
crying and tears: but, throughout his whole life, he showed that it
was not the sufferings he was to undergo, but the dishonour that sin
had done to so holy a God, that grieved his spotless soul. The
consideration of its being the will of God tempered his fear, and
afterwards swallowed it up; and he was heard not so that the cup
should pass away, but so that he drank it without any fear." |
|
|
The Ministerial Office
(Hebrews 5:4). Sermon by John Wesley.
| "Ye that are rich in this
world, count us not your enemies because we tell you the truth, and,
it may be, in a fuller and stronger manner than any others will or
dare do. Ye have therefore need of us, inexpressible need." |
|
| From the
Commentary on the Whole Bible
(Jamieson, Fausset and Brown, 1871).
| "No Christian minister, as
such, is ever called Hiereus, that is, sacrificing priest.
All Christians, without distinction, whether ministers or people,
have a metaphorical, not a literal, priesthood." |
|
| From
The People's
New Testament, B.W. Johnson, 1891.
| "He offered "atonement
for his own sins and for the sins of the people." This was
shown forth in the very garments he wore when he offered the
national atonement once a year. On the shoulder of the ephod (Exod.
28:10) were two onyx stones, on which were engraved the names of
the twelve sons of Jacob, the representatives of all the tribes of
Israel, of Levi the priestly tribe as well as the others. As he
stood before the mercy-seat interceding, he bore all these names
before the Lord." |
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| Contemporary Commentary, Studies, and Exegesis:
|
Commentary,
Hebrews 5:5-10 (Lent 5B), Dwight Peterson, Preaching This Week, WorkingPreacher.org, 2009.
| "As Lent approaches its climax in
Holy Week, the story of Jesus descends into suffering of the most
intense kind: betrayal by friends, conviction by an unjust court,
torture and execution by the cruelest of methods. Christ truly did
learn obedience through what he suffered. And in so doing he "became
the source of eternal salvation for all who obey him." This is the
heart of the Gospel. And the author of Hebrews knew it." |
|
|
"First
Thoughts on Passages on Year B Epistle Passages in the Lectionary,"
Lent 5, William
Loader, Murdoch University, Uniting Church in Australia.
| "This is first century theology finding
its way of asserting that right next to God there is a voice urging
compassion for those hard up against it. Later generations will develop
trinitarian doctrine and find ways of asserting this primitive idea in
more integrated ways, speaking of solidarity as something which God does
not need to be told about but which is central to God's being." |
|
| Hebrews 5:5-10, Lent 5B,
Comments
(commentary) and
Clippings
(technical notes for in-depth study), Chris Haslam, Anglican
Diocese of Montreal. |
|
"Jesus the Priest," Fred Craddock,
The Christian Century, 2003.
| "The death, burial and resurrection of
Jesus are not all we need to know. And the point in his life which most
vividly touches our own, qualifying him to be our priest, is his time of
fervent prayer." |
|
|
"What
God Wants," Thomas G. Long, The Christian Century, 2006.
| "It was not pain and violence that God
desired. It was human life as God created it to be, summoned it to be." |
|
|
Hebrews 5:1-10, Wandering
But Not Lost, Stanley N. Olson, Word & World Texts in Context,
Luther Northwestern Theological Seminary, 1985. |
|
"The
Qualifications of a High Priest,"
"The Source of Eternal Salvation," Rev. Bryan Findlayson, Lectionary Bible
Studies and Sermons, Pumpkin Cottage Ministry Resources.
| "Is it a sin to contemplate sin?" |
|
|
"First
Thoughts on Year B Epistle Passages in the Lectionary," Pentecost
20, William
Loader, Murdoch University, Uniting Church in Australia.
| "...right in the heart of God there is
empathetic love for each of us on our life's journey." |
|
| Hebrews 5:1-10, Proper 29B,
Comments
(commentary) and
Clippings
(technical notes for in-depth study), Chris Haslam, Anglican
Diocese of Montreal. |
|
| Articles & Background:
|
"The Context of the Crux
at Hebrews 5:7-8," James Swetnam, Filologia NT, 2001. |
| "Melchizedek
in the MT, LXX, and the NT," J.A. Fitzmyer, Biblica Vol. 81(2000)
63-69. (Abstract)
| "In the Epistle to the
Hebrews, Melchizedek becomes the type of Christ, who is designated
there as a ‘priest forever according to the order of
Melchizedek’ (5,6; 6,20); he is thus the antitype of Melchizedek,
depicted as in Ps 110,4." |
|
| "The
Moral Function of Doctrine," Ellen T. Charry, Perkins School of
Theology. Theology Today, 1992.
| "Christians are not alone in
the world, and they do not have to invent the means for attaining
their happiness. God has given a roadmap with designated landmarks
and rest stops. Thus, from a practical vantage point, dogmatic
theology and the church that it sustains turn out to be a
therapeutic community for those who hitch their wagon to the Lord's
star." |
|
| "The
Crux at Hebrews 5:7-8," J. Swetnam, Biblica
81 (2000).
| "Hebrews understands Jesus'
citing the initial verse of the psalm [22] as an agreement to all
that the psalm implies, i.e., as an implicit petition to die.
Further, the main verse alluded to in Ps 22 seems to refer to the tôdâ
which Jesus celebrated with His disciples, and this explains how He
could `learn' obedience: He learned by experience the benignant
effect of obedience to God." |
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| Charry, Ellen T.,
"The Moral Function of Doctrine," Theology Today, 1992.
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| Craddock, Fred,
"Jesus the Priest," The Christian Century, 2003.
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| Dozeman, Thomas B.,
"The Priestly Vocation," Interpretation, 2005.
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| Galloway, Lewis F.,
"Between Text and Sermon: Hebrews 4:14 - 5:10," Interpretation,
2003. (See also,
"Hebrews," issue focus of Interpretation, 2003.)
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| Gray, Patrick,
"Brotherly Love and the High Priest Christology of Hebrews," Journal
of Biblical Literature, 2003.
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| Lightfoot, Neil R., "The Saving of the Savior: Hebrews
5:7 ff," Restoration Quarterly, 1973.
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| Long, Thomas G., "What God Wants," The Christian
Century, 2006.
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| Olson, Stanley N.,
"Wandering But Not Lost," Word & World, 1985. (Section on this
text begins on page 430.)
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| Omark, Reuben E.,
"The Saving of the Savior: Exegesis and Christology in Hebrews 5:7-10,"
Interpretation, 1958.
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| Songer, Harold S.,
"A Superior Priesthood: Hebrews 4:14-7:28," Review and Expositor,
1985.
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