"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; though he were a Son, yet learned he obedience by the things which he suffered; And being made perfect, he became the author of eternal salvation unto all them that obey him," (Hebrews 5: 7-9).


Christ, during what the writer of Hebrews calls, "the days of his flesh," passed through certain human experiences.  "Wisdom and stature," in connection with Christ's growth from childhood to manhood, were part of these experiences (Luke 2: 52); testings, emotions, hunger, sufferings, and numerous other things which man experiences were, as well, things which Christ also experienced (Luke 4: 1-13; 22: 44; John 11: 35; Heb. 4: 15; 5: 7,8).


One thing above all else must be kept in mind when viewing these human experiences which Christ passed through.  Christ's deity, during His earthly ministry, cannot be separated from His humanity.  That is, He, during this time, was not God and Man; rather, He was the God-Man.  At no point, beginning with the incarnation, can one be separated from the other.


The question thus becomes, How could Christ increase "in wisdom and stature," be "tempted," learn "obedience," or pass through certain other human experiences after a similar fashion if He was, at the same time, fully God?  Or, to ask the question another way, How could Christ, being God Himself, and Omniscient, increase in or learn human traits and characteristics through becoming a member of the human race which He Himself had brought into existence?


After all, at the age of twelve, He entered into the temple at Jerusalem and confounded the "doctors" with His wisdom and understanding of matters; and, at the same time, He exhibited knowledge of that which He must accomplish completely outside Joseph and Mary's understanding of the matter (Luke 2: 41-50).  Then, on numerous occasions, He either exercised His deity or could have exercised it, (Matt. 26: 53; Mark 1: 24-26; Luke 22: 61; John 1: 48; 11: 25, 43, 44; 18: 5,6).


Probably the most graphic testimony which Scripture presents pertaining to the inseparability of Christ's humanity from His deity surrounds the events of Calvary and the empty tomb.


It was the blood of God which was shed at Calvary, the same blood which is presently on the mercy seat in the Holy of Holies of the heavenly tabernacle today (cf. Acts 20: 28; Heb. 9: 11,12).  And Jesus raised Himself from the dead, restoring life to the Temple of God (John 2: 18-21).


The day of the Passover, 30 A.D., was the day God died; and not only did the Son raise Himself, but God the Father raised Him (Rom. 10: 9), and the Spirit raised Him (Rom. 8: 11). This would have had to be the case, for an inseparable identification exists between the members of the Godhead.


Jesus, prior to His crucifixion, referred to His "body" as the Temple of God (John 2: 21).  There are two Greek words used for "temple" in the New Testament - hieron and naos.  The former refers, not to the temple proper, but to the outer porches, porticoes, etc.  It is the latter word which refers to the temple proper, with its innermost place, the Holy of Holies where God Himself dwelled among His people for over eight centuries during Old Testament days.


The Glory of the Lord (the manifestation of God among His people) though had departed from the Holy of Holies long before Christ was upon earth.  It departed shortly after God allowed His people to be taken captive into Babylon (Ezek 10: 4, 18; 11: 22, 23), about six centuries prior to Christ's first appearance; and during the entire times of the Gentiles - though a temple was built following the Babylonian captivity (constructed during the days of Zerubbabel and rebuilt during the days of Herod), and another will be built during the days of Antichrist - there neither has been nor will be Deity within the Jewish temple.  The Glory of the Lord will return to the temple only after the times of the Gentiles has run its course, Christ returns, and the millennial temple has been brought into existence (Ezek. 42: 2-5).


The Greek word used relative to the body of Christ being the Temple of God is naos, not hieron.  That is, this was a structure in which Deity dwelled.  Christ was "the Word," Who "was God," Who "was made flesh, and dwelt [lit., 'tabernacled'] among us" (John 1: 1-3, 14).


(Different words are used in the Greek text for verbs translated the same in the English text of John 1: 1-14.   The verb used in vv. 1, 2 - "In the beginning was the Word ... " - has no reference to a time of beginning or a time of ending.  Also, there is no article before "beginning" [here or elsewhere] in the Greek text.  The thought is simply, "In beginning [there are different beginnings in Scripture (for the earth, angels, man, etc.)] the Word existed without reference to a beginning or an ending [for the Word has neither] ... "  Then in v. 14 a different verb is used, which has reference to a definite time of beginning - "And the Word was made ['became'] flesh … "  There was a point in time when the eternal Word "became flesh, and tabernacled among us." though the incarnation wrought no change relative to the way in which the Word is presented prior to this time in vv. 1, 2.  The Word was just as much fully God following the incarnation as before the incarnation.)


Thus, the true Tabernacle or Temple in Israel during the days Christ was upon earth was not the earthly structure on the Temple Mount (though Christ referred to this structure as, "My house" [Matt. 21: 13]) but "the Word" Who became flesh and tabernacled among His people.  It was this individual - God Himself, tabernacling among His people - that the priests of the earthly tabernacle (the tabernacle which no longer housed Deity) reviled, mistreated, and turned over to Pilate to be crucified (Matt. 26: 59ff).


A verse often misunderstood, though one of the clearest and strongest verses in Scripture relative to Christ's deity, is Mark 13: 32: "But of that day and that hour [the time of Christ's return] knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father."


Seemingly, the way the text is structured, Christ separated Himself from the Father and stated that He, like fallen man, did not know certain things which the Father alone knew.  However, such was not the case at all.


The text clearly states that the Father alone had knowledge of the things involved, but the simple fact of the matter is that the Father and Son were "one" (John 10: 30 [cf. v. 33]; 14: 9).  The Son, thus, had to, of necessity, posess the same knowledge, for He was then, and remains today, God of very God (cf. Col. 1: 9).


The problem lies in the English translation of Mark 13: 32, and a proper translation will not only reveal that the Son of Man was the God-Man but it will also reveal the inseparability of His humanity from His deity.  The Son of Man was, and remains today, fully God as well as fully Man.


The word "but" in the latter part of Mark 13: 32 is a translation of the Greek words, ei me.  Literally translated, those two words mean, "if not," or "except."  What Jesus said was that He couldn't know "that day and that hour" if He were not the Father, for the Father alone knew.


Archbishop Trench, one of the greatest authorities from a past generation on word studies in the Greek text, translated this verse, "If I were not God as well as Man, even I would not know the day nor the hour."  And this appears to capture the exact thought of the passage about as well as any English translation, for not only is the translation true to the text but it is true to the testimony of the whole Scripture.


Thus, returning to the human experiences which Christ passed through, one thing above all else must be kept in mind: At no point in Christ's earthly existence - from the incarnation to the ascension - can His deity be separated from His humanity.  He was the God-Man.  He was just as much fully God as He was fully Man; and from the point of the incarnation forward the matter is as stated in Heb. 13: 8, "Jesus Christ the same yesterday, and today, and forever."


Consequently, not only must the passages in Luke 2: 52 and Heb. 4: 15; 5: 7-9 be understood in this light but any part of Scripture touching on Christ's humanity must be understood after the same fashion.




During events surrounding Christ's crucifixion, He suffered like no other man could possibly suffer, for, along with His physical sufferings, He suffered from a spiritual standpoint after a fashion which it was impossible for anyone else to suffer.  And the latter sufferings, according to Scripture, were far worse than the former.




Insofar as His physical sufferings were concerned, the Prophet Isaiah, over seven centuries before this time, stated, "his visage was so marred more than any man, and his form more than the sons of men" (Isa. 52: 14).


He was spat upon and beaten by the Jewish religious leaders; then He was turned over to Pilate, who, after dealing with Him a second time, had Him "scourged" and "delivered" into the hands of his soldiers to be crucified; and the Roman soldiers, following His scourging, arrayed Him as a pseudo King and repeatedly mocked Him, spat on Him, and struck Him on the head with what was apparently a hard bamboo-like reed, (Matt. 26: 67; 27: 26-31).


A literal rendering of Isa. 52: 14 would reveal that His physical appearance would be so altered by the time He was placed on the Cross that it would appear to actually not be that of a man; and the same verses states that because of His mutilated physical appearance many would be "astonished" when they looked upon the One about to be crucified.


Actually, Isa. 52: 14 is set between two sections of Scripture dealing with that future day when Christ rules and reigns over the earth (vv. 1-13, 15).  Verses one through thirteen introduce the subject (His coming day of glory and exaltation), verse fourteen moves the reader back 2,000 years in time (referring to His suffering and humiliation), and then verse fifteen moves the reader forward once again to that time introduced in verses one through thirteen.


A parallel is shown between that which would occur at the two advents of Christ.  The degree of His sufferings and humiliation would parallel, in an opposite sense, the degree of His glory and exaltation.  This is why the writer of Hebrews could state, "who for the joy that was set before him - [the day when He would rule and reign over the earth]- [Christ] endured the cross, despising the shame ..." (Heb. 12: 2).


In that coming day the same scenes which witnessed His suffering and humiliation are going to witness Hid glory and exaltation.  He is going to be "exalted," "judge among the nations," and "rebuke many people" (Isa. 2: 2-4; 52: 13).  And "kings shall shut their mouths at him" and see and hear things which they had neither "been told" nor "considered" (Isa. 52: 15).


Those who look upon Him in that coming day will once again be "astonished," though after a different fashion, for His coming glory and exaltation must, in an opposite sense, parallel His past suffering and humiliation.  And, as His physical appearance resulted in the people being astonished in the past, so will His physical appearance result in the people being astonished in that future day.


In the past Christ appeared apart from His Glory.  He possessed a body like unto the body which man possesses today, void of the covering of Glory in which man was enswathed prior to the fall.  It was in this body that He suffered, bled, and died; it was in this body that the very God of the universe, in the person of His Son, appeared in humiliation and shame on behalf of sinful man; and it was in this body, in the person of His Son, that God Himself was so beaten that people looked upon Him in astonishment.


But in that coming day matters will be just the opposite.  Though Christ will return in the same body which He possessed since the incarnation, it will no longer be void of the covering of Glory.  Nor will He return as the suffering "Lamb of God."  All of this will be past.  In that coming day He will return as the conquering "Lion of the tribe of Judah."  And when men see Him in that day, they will look upon One Whose "countenance" is "as the sun shineth in his strength" (cf. Rev. 1: 16; 19: 11ff).  And man will once again be astonished.*


[*A preview of this is found in Gen. 45: 3 with Joseph and his brothers: “… they were terrified at his presence”; after his exaltation to a position that “without your word no-one will lift hand of foot in all Egypt” – (a type of the world.)]




Christ's spiritual sufferings began in the Garden, continued with His being arrayed as a pseudo King (twice [first by Herod, then by the Roman soldiers]), and terminated with the Father turning away from the Son while He hung upon the Cross.


In the Garden, anticipating that which lay ahead, Christ requested three times of the Father that "this cup" might pass from Him; but the prayer was always followed by the statement, "Nevertheless not as I will, but as thou wilt," (Matt. 26: 39, 42, 44).


The "cup" which Jesus had to drink should be understood in the light of His present spiritual sufferings.  Drinking this cup could have no reference to the events of Calvary per se, for Jesus - in view of the purpose for man's creation in the beginning and the necessity for redemption's price being paid - could never have made such a request.   But the sufferings which Jesus began to endure in the Garden, anticipating the events of Calvary, were another matter.


Jesus requested of the Father that these sufferings be allowed to pass, but such was not to be.  And, resultingly, Jesus "being in an agony prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground" (Luke 22: 44).


Then, shortly thereafter, following Jesus being delivered to Pilate by the Jewish religious leaders, the nation of Israel sank to a new low.  Pilate, after interrogating Jesus, sending Him to Herod, and having Him returned by Herod, sought to release Jesus; but the Jewish religious leaders persuaded the multitude to ask for the release of Barabbus (an insurrectionist, robber, and murderer) instead and insist on Jesus' crucifixion.  Pilate, seeing that "he could prevail nothing," finally "gave sentence that it should be as they required."  He released Barabbas and had Jesus scourged.  And following the scourging the Roman soldiers arrayed Jesus as a pseudo King, which, along with the humiliation, involved further beatings.


Then Pilate, making one last attempt to save Jesus from crucifixion, brought Him forth in the mutilated condition described in Isa. 52: 14 and presented Him to "the chief priests and the rulers and the people" with the words, "Behold your King!"  But the Jewish people who were present would still have nothing to do with Christ.  They cried out to Pilate, "Away with him, away with him, crucify him."  Then, in response to Pilate's question, "Shall I crucify your King?," the chief priests climaxed the whole matter by stating, "We have no king but Ceasar."  Jesus was then led away to be crucified (Matt. 27: 15-31; Mark 15: 7-20; Luke 23: 13-26; John 18: 39- 19: 16).


It was through all this, preceding the Cross, that Jesus not only suffered physically but spiritually as well.  The Jewish religious leaders had persuaded the people to ask for the release of a notorious imprisoned criminal rather than Israel's King; then Christ was again arrayed and mocked as a pseudo King.  He had previously been arrayed, treated with contempt, and mocked in Herod's presence; but this time, following His arrayal, Christ was not only repeatedly mocked but He was also repeatedly spat upon and beaten.


And to bring the whole matter to a close, preceding the crucifixion (where mocking and expressions of contempt continued with Christ hanging on the Cross [Mark 15: 24-32]), the Jewish religious leaders echoed the ultimate insult when Pilot brought Jesus forth to them.  They not only rejected their true King, calling for His crucifixion, but they pledged allegiance to a pagan Gentile king (cf. Mark 15: 16-20; Luke 23: 6-11).


(The Jewish religious leaders, through this act, placed the nation of Israel in a position diametrically opposed to the reason for the nation's very existence.  Israel had been called into existence - as God's firstborn son - to be the ruling nation on earth, within a theocracy.  Israel was to be the nation through whom God would rule and bless all the Gentile nations [cf. Gen. 12: 1-3; 22: 17, 18; Ex. 4: 22, 23; 19: 5,6; Deut. 7: 6]


However, the religious leaders in Israel had placed the nation in subjection to a pagan Gentile power, rejecting their true King and, in His stead, claiming allegiance to a pagan Gentile king.  Such an act not only removed the One Who must reside in Israel's midst at the time these blessings would be realised [cf. Joel 2: 27-32; Acts 2: 16-21; 3: 14,15, 19-23; 7: 54-56] - affixing Him to the Cross rather than seeing Him seated on the Throne - but it also placed both nations in completely opposite positions from the respective positions which they were to occupy for their well-being in God's plans and purposes, proving detrimental to both nations.)


Then at Calvary there was both a climax and conclusion to Christ's physical and spiritual sufferings.  He had already been physically beaten to the point that those who looked upon Him were astonished, but now He must suffer something far worse.  He must now suffer after an entirely different fashion.  He must now take upon Himself the sins of the world, and He must perform this act alone.


Christ took upon Himself the sins of the world during the last three of the six hours He hung on the Cross.  God caused darkness to envelope all the land, and He then turned away from His Son while redemption's price was being paid.  And this resulted in the cry from the Cross, "My God, my God, why hast thou forsaken me?" (Matt. 27: 45, 46).


(Though the Father turned from the Son at this point, leaving the Son to act alone, the Son remained just as much fully God as He had always been and would always be; and, resultingly, it was the blood of God which was shed at Calvary.)


But at the end of those three hours it was all over.  The Son's work of redemption had been accomplished.  God had "laid on him the iniquity of us all" (Isa. 53: 6); and the Son could then cry out, "It is finished [lit., 'It has been finished'] (John 19: 30).


And that is the way matters stand today.  Because of the Son's finished work, a finished [eternal] salvation is available for fallen man.  God's Son has paid the price, and all man has to do - all he can do - is receive that which has already been accomplished on his behalf.  A Barabbas can be set free, for the Just One has died in his stead.


(The same perfect tense is used in the Greek text relative to both Christ's finished work and man's [eternal] salvation.  The perfect tense refers to action completed in past time with the results of that action existing during present time in a finished state.  This is the tense used in John 19: 30, recording Christ's cry from the Cross. "It has been finished"; and this is the tense used in Eph. 2: 8, referring to man's salvation by grace through faith: "For by grace are ye saved [lit., 'you have been saved'] through faith ... ")


Both acts involve, in their entirety, Divinely finished work; the latter work [man's salvation] is based on the former [Christ's work at Calvary]; and insofar as the state of redeemed man is concerned, one work is just as finished, complete, and secure as the other.




Through suffering (Heb. 4: 15; 5: 7, 8), Christ was brought to a position which Scripture calls, "being made perfect" (v. 9), something which the writer had already stated in an earlier passage in the book (2: 10).  This though was not perfection in the sense of the way the word is often used and understood today.  Rather the word is used in this passage referring to an "end result" or "goal" of that which is in view.


"Perfect" is the translation of the Greek word, teleioo, which means, "bring to an end," "bring to its goal," "bring to accomplishment."  Christ, by passing through these sufferings, as a Man, was brought into a position which He had not previously occupied.


In one sense of the word, Christ was brought into this position through learning obedience, resulting from sufferings which He experienced; but, in another sense of the word, such an act was impossible.


Hebrews 5: 8 states that Christ learned "obedience by the things which he suffered."  However, John 7: 15 states that Christ posessed knowledge about certain matters, "having never learned" (cf. v. 16).  The Greek word translated "learned" is the same in both verses, the word manthano.  But, the thought behind what is meant by learning in the two verses is not the same.  It can't be.


The Omniscient One has perfect knowledge apart from life's experiences.  But, on the other hand, Scripture states that the same Omniscient person learned through life's experiences.  How can one be reconciled with the other?


The learning is within the framework of Christ personally, as a Man, passing through the same experiences as man.  He personally experienced, as a Man, that which man experiences.  In the words of Heb. 4: 14b, 15, "Let us hold fast our profession - ['confession', R.V. - (the confession of our hope)]- "For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without ['apart from'] sin."


However this still leaves unaddressed the issue of how the Omniscient God, as Son, could learn obedience through suffering.  But the answer to the matter is really very simple:


Christ learned through personal experience that which He already knew in the same sense that God learns through angelic "watchers" who report to Him at scheduled times that which He already knows (cf. Dan. 4: 17, 23-25).  Or, as in the case of the cities of the plain during Abraham's day, God came down to see for Himself that which the watchers had previously told Him.  This was something which He not only knew about before the matter was revealed by the watchers but also something which He didn't need to see in order to know if the matter was "altogether according to the cry of it" (Gen. 18: 20,21).


This is simply the way Scripture reveals God's intervention in the affairs of man.  He is, at times, revealed as learning, through personal intervention, that which He already knows.


As in the case of the cities of the plain, God is seen as personally coming down to view matters Himself before allowing the cities to be destroyed; and, in the person of His Son, as a Man, God has personally passed through certain experiences which man passes through, attributing to Himself the same qualities which man acquired by passing through these experiences.


And God has done this for revealed, related purposes, with one such purpose being revealed in Heb. 5: 7-9.  Through learning "obedience by the things which he suffered," matters have been brought to a goal.  Christ has become "the author ['source'] of eternal salvation" unto all those who, in turn, "obey him," which must, of necessity, also involve suffering.


It is suffering on His part and subsequent suffering on our part; and as the former resulted in learning obedience, so must the latter.  As stated in 1 Peter 2: 21, "Christ also suffered for us, leaving us an example, that ye should follow his steps."




The word "eternal" in the English text is misleading.  Those for whom Christ is the source of salvation (Christians) already possess eternal salvation; and, beyond that, this salvation was not acquired through obedience to Christ, as in the text.  Rather, it was acquired through believing on the Lord Jesus Christ (John 3: 16).


Obedience to Christ, resulting from suffering, can come in view only following belief. never before.  Only the [eternally] saved have "passed from death into life" and are in a position to suffer and subsequently obey.  The unsaved are still "dead in trespasses and sins" (John 5: 24; Eph. 2: 1).




The Greek language, from which our English versions have been translated, does not contain a word for "eternal."  A person using Greek language thinks in the sense of "ages"; and the way this language is normally used in the New Testament to express "eternal," apart from textual considerations, is through the use of the Greek words eis tous aionas ton aionon, meaning, "unto [or, 'with respect to'] the ages of the ages" (ref. Heb. 13: 21; 1Peter 4: 11; Rev. 1: 6; 4: 9,10 for several examples of places where these words are used, translated "forever and ever" in most versions).


The word from the Greek text translated "eternal" in the Greek New Testament, apart from textual considerations, is through the use of a shortened form of the preceding - eis tous aionas, meaning "unto [or, 'with respect to'] the ages" (ref. Rom. 9: 5; 11: 36; 2Cor. 11: 31; Heb. 13: 8 for several examples of places where these words are used, translated "forever" in most versions).


The word from the Greek text translated "eternal" in Hebrews 5: 9 is aionios.  This is the adjective equivalent of the noun aion, referred to in the preceding paragraph in its plural form to express "eternal.Aion means "an aeon [the word 'aeon' is derived from aion] or "an era," usually understood throughout the Greek New Testament as "an age."


Aionios, the adjective equivalent of aion, is used seventy-one times in the Greek New Testament and has been indiscriminately translated "eternal" or "everlasting" in almost every instance in the various English versions.  This word though should be understood about thirty of these seventy-one times in the sense of "AGE-LASTING" rather than "eternal"; and the occurrence in Hebrews 5: 9 forms a case in point.


Several good examples of other places where aionios should be translated and understood as "age-lasting" are Gal. 6: 8; 1Tim. 6: 12; Titus 1: 2; 3: 7.  These passages have to do with running the race of the faith in view of one day realising an inheritance in the kingdom, which is the hope set before Christians.


On the other hand, aionios can be understood in the sense of "eternal" if the text so indicates.  Several good examples of places where aionios should be so translated and understood are John 3: 15,16,36.  These passages have to do with life derived through faith in Christ because of His finished work at Calvary (cf. v 14), and the only type life which can possibly be in view is "eternal life."


Textual considerations must always be taken into account when properly translating and understanding aionios, for this word is a word which can be used to imply either "age-lasting" or "eternal"; and it is used both ways numerous times in the New TestamentTextual considerations in Hebrews 5: 9 leave no room to question exactly how aionios should be understood and translated in this verse.  Life during the coming age, occupying a position as co-heir with Christ in that coming day, is what the Book of Hebrews is about.




Suffering with or on behalf of Christ must precede reigning with ChristThe latter cannot be realised apart from the formerSuch suffering is inseparably linked with obedience; and the text clearly states that Christ is the source of that future salvation "unto all them that [presently] obey him," in the same respect that Christ is the source of presently possessed eternal salvation for all those who have (in the past) "believed" on Him.


1 Peter 1: 11, relative to the saving of the soul (vv. 9,10), states, "Searching what, or what manner of time the Spirit of Christ which was in them did signify when it [He] testified beforehand the sufferings of Christ [lit., 'the sufferings with respect to Christ'], and the glory that should follow."


The thought, contextually, is not at all that of Christ suffering.  Rather, the thought has to do with Christians suffering with respect to Christ's sufferings, subsequently realising the salvation of their souls * through having a part in the glory which is to follow the sufferings.

[* The ‘salvation of their souls,’ must take place at the time of Resurrection; for the soul must remain in Hades during the interim between Death and Resurrection, when the “Gates of Hades” will no longer prevent those whom Christ deems worthy to reign with Him in His millennial kingdom.]


This is the underlying thought behind the whole book of 1 Peter, expressed in so many words by the writer in 4: 12, 13: "Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened to you: But rejoice, inasmuch as ye are partakers of Christ's sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy."


This is the "eternal [age-lasting] glory" to which Christians have been called and in which Christians will be established after they "have suffered a while," with obedience to Christ emanating from the sufferings (1 Peter 5: 10).