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In this chapter the apostle, I. Makes some application of the doctrine laid down in the chapter foregoing concerning the excellency of the person of Christ, both by way of exhortation and argument (Heb 2:1-4). II. Enlarges further upon the pre-eminence of Christ above the angels (Heb 2:5-9). III. Proceeds to remove the scandal of the cross (Heb 2:10-15). IV. Asserts the incarnation of Christ, taking upon him not the nature of angels, but the seed of Abraham, and assigns the reason of his so doing (Heb 2:16 to the end).

INTRODUCTION TO HEBREWS 2 In this chapter the apostle, from the superior excellency of Christ, by whom the Gospel revelation is come, discoursed of in the preceding, urges the believers he writes to, to a more diligent attention to the Gospel, and the doctrines of it; to which he adds another motive inducing thereunto, lest those things should be let slip, and be lost, Heb 2:1 and then, by another argument from the less to the greater, that if the law, which was given by angels, could not be broken with impunity, then how should such escape divine punishment that neglected and despised the Gospel, which is a doctrine of salvation, was delivered by the Lord himself, and confirmed by various testimonies and miracles, Heb 2:2. And besides the Gospel dispensation is not put into the hands of angels, but into the hands of Christ, to whom all things are subject, which is proved out of Psa 8:4 and which proof shows, that though Christ, on account of his sufferings and death, was for a while made lower than the angels, yet being now crowned with glory and honour, he is above them, and they are subject to him, since all things are, Heb 2:5. And this anticipates an objection that might be taken from hence against what the apostle had asserted in the foregoing chapter, concerning the superiority of Christ to angels; and this leads him on to observe the reason of the sufferings and death of Christ, and also of his incarnation; that the moving cause of Christ's sufferings and death was the grace and good will of God; that he did not suffer for himself, but for others, for everyone of those described in the context; that inasmuch as he was the surety of those persons, it was agreeable to the justice of God, and it could not be otherwise, but he must be made perfect through suffering; and this was the way to bring many sons to glory, Heb 2:9 and as for his incarnation, or his becoming man, that was necessary, that the sanctifier and the sanctified might be of the same nature, that he might be able to call them brethren and children, Heb 2:11 as he does, for which are cited Psa 22:22 and because the children he engaged to bring to glory were partakers of flesh and blood; and also that he might be capable of dying, and by dying destroy the devil, and deliver his timorous people, who, through fear of death, lived in a continual state of bondage, Heb 2:14 for which reason he did not take upon him the nature of angels, but of the seed of Abraham, Heb 2:16 And besides, it was necessary he should be in all things like unto his brethren, that he might be merciful to them, and faithful to God, and be in a state and condition capable of sympathizing with them, and succouring them under their temptations, which he was able to do by suffering through temptation himself, Heb 2:17.

Wherefore in all things it behoved him to be made like unto his brethren,.... The adopted sons of God, who were brethren before Christ's incarnation, being from all eternity predestinated to the adoption of children: Christ's incarnation was in time, and after that many of the brethren existed; and it was only for their sakes that he assumed human nature; and therefore it was proper he should be like them in that nature, in all things: in all the essentials of it; it was not necessary that he should have it by natural generation; nor that it should have a subsistence in itself as theirs: and in all the properties and affections of it, that are, not sinful; for it did not behove him to be like them in sin, nor in sickness, and in diseases of the body: and in all temptations; though in some things his differ from theirs; none of his arose from within; and those from without could make no impression on him: and in sufferings, that there might be a conformity between the head and members; though there is in some things a difference; his sufferings were by way of punishment, and were attended with wrath, and were meritorious, which cannot be said of theirs; but that he should have an human nature, as to its essence and perfection, like to theirs, was necessary: it was proper he should be truly and really man, as well as truly God, that he might be a merciful and faithful high priest; he could not be an high priest, offer sacrifice for sin, and make intercession, unless he was man; nor could he be a "merciful" and compassionate one, sympathize with his people in their sorrows, temptations, and sufferings, unless he was like them in these; nor would he be a "faithful", that is, a true and lawful one otherwise, because every high priest is taken from among men: in things pertaining to God; in things in which God has to do with his people, as to preside in his name over them, to declare his will unto them, and bless them; and in things in which the people have to do with God, to offer to God a sacrifice for their sins, to present this sacrifice to him, to appear in his presence for them, to carry in their petitions, and plead their cause as their advocate: to make reconciliation for the sins of the people; of God's covenant people, the people he has chosen for himself, and given to his Son; and whom Christ saves from their sins, by making satisfaction for them, to the law and justice of God, which is here meant by reconciliation: and in order to this, which could not be done without blood, without sufferings and death, it was proper he should be man, and like unto his brethren: the allusion seems to be to the two goats on the day of atonement, one of which was to be slain, and the other let go; which were to be, as the Jews say (p), "alike", in colour, in stature, and in price; and so were the birds to be alike in the same things, that were used at the cleansing of the leper (q): and the Jews tell us (r), that the high priest was to be greater than his brethren, in beauty, in strength, in wisdom, and in riches; all which is true of Christ. (p) Misna Yoma, c. 6. sect. 1. (q) Misna Negaim, c. 14. sect. 5. (r) T. Bab. Horayot, fol. 9. 1. Maimon. Cele Hamikdash, c. 5. sect. 1.

That Lord, I say, who in His simple and immaterial Deity, entered our nature, and of the virgin's womb became ineffably incarnate; that Lord, who was partaker of nothing else save the lump of Adam, who was by the serpent tripped up. For the Lord laid not hold of the seed of angels

Paul wishing to show the great kindness of God towards man, and the Love which He had for the human race, after saying: "Forasmuch then as the children were partakers of blood and flesh, He also Himself likewise took part of the same" - follows up the subject in this passage. For do not regard lightly what is spoken, nor think this merely a slight matter, His taking on Him our flesh. He granted not this to Angels; "For verily He taketh not hold of Angels, but of the seed of Abraham." What is it that he saith? He took not on Him an Angel's nature, but man's. But what is "He taketh hold of"? He did not (he means) grasp that nature, which belongs to Angels, but ours. But why did he not say, "He took on Him," but used this expression, "He taketh hold of"? It is derived from the figure of persons pursuing those who turn away from them, and doing everything to overtake them as they flee, and to take hold of them as they are bounding away. For when human nature was fleeing from Him, and fleeing far away (for we "were far off" - Eph. ii. 13), He pursued after and overtook us. He showed that He has done this only out of kindness, and love, and tender care. As then when he saith, "Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation" - he shows His extreme interest in behalf of human nature, and that God makes great account of it, so also in this place he sets it forth much more by a comparison, for he says, "He taketh not hold of angels." For in very deed it is a great and a wonderful thing, and full of amazement that our flesh should sit on high, and be adored by Angels and Archangels, by the Cherubim and the Seraphim. For myself having oftentimes thought upon this, I am amazed at it, and imagine to myself great things concerning the human race. For I see that the introductions are great and splendid, and that God has great zeal on behalf of our nature. Moreover he said not "of men (simply) He taketh hold," but wishing to exalt them [the Hebrews] and to show that their race is great and honorable, he says, "but of the seed of Abraham He taketh hold."

Since they wished for something great, and to have an advantage over the converts from the Gentiles, he shows that they have an advantage in this while he did not hurt those from the Gentiles at all. In what respect now is this? Because of them is the salvation, because He took hold of them first, because from that race He assumed flesh. "For," he says, "He taketh not hold of angels, but of the seed of Abraham He taketh hold." Hereby he both gives honor to the Patriarch, and shows also what "the seed of Abraham" is. He reminds them of the promise made to him, saying, "To thee and to thy seed will I give this land"; showing by the very least thing, the nearness of the relationship in that they were "all of one." But that nearness was not great: so he comes back to this, and thenceforward dwells upon the dispensation which was after the flesh, and says, Even the mere willing to become man was a proof of great care and love; but now it is not this alone, but there are also the undying benefits which are bestowed on us through Him, for, he says, "to make reconciliation for the sins of the people."

For if it was a shadow and an appearance and not really an incarnation, then the Virgin did not give birth, nor did the Word from God the Father assume “the seed of Abraham,” nor did he become “like his brothers.” … Therefore, if the Word did not become flesh, neither was he tested by what he suffered so as to be able to help those who are tested.

The Only Begotten operated not through his own nature, for that would in no way have improved our state, or through the nature of angels; but he operated through “the seed of Abraham,” as Scripture has it. For in this way and no other could the race, fallen into corruption, be restored to salvation.

It was very wise of the divine apostle to use the proper name instead of a generic name: he did not say, “He takes hold of human seed,” but “He takes hold of Abraham’s seed,” reminding them also of the promise made to Abraham.

If he had assumed the nature of angels, he would have proved superior to death; but since what he assumed was human, through the passion he paid humankind’s debt, while through the resurrection of the body that had suffered he demonstrated his own power.

"but he took hold of the seed of Abraham." The term "hetook hold" [ἐπιλαμβάνεται] indicates that we, as humans, flee from him, but Christ pursues, and by pursuing, he reached and took hold. He did not take hold of the nature of angels nor did he assume it, but of human nature. Then, wishing to signify that Christ came according to the flesh from Judah, he says, "the seed of Abraham."

"For He does not take hold of angels" — that is, the Lord did not unite Himself with the angelic nature, nor did He assume it. This shows the great love of God for the human race. What He did not grant to the angels, he says, He gave to men — to assume flesh from them. "But He takes on the seed of Abraham" — He did not say "took hold of," but "takes hold of," to show that He overtook our nature, which was fleeing and had gone far away; and, having overtaken it, He took hold of it and clothed Himself in it, uniting it with Himself and stopping it as it fled from Him. He did not say "the nature of men," but "the seed of Abraham," partly wishing to exalt them and show that their lineage is honorable, and that they have in this an advantage over the Gentiles, since the Lord is from them; for Paul always gratifies them in whatever is harmful to no one; and partly reminding them of the promise: "for all the land which you see, to you will I give it, and to your seed forever" (Gen. 13:15).

147. – Then (v. 16) the Apostle proves the benefits which Christ's death obtained. In regard to this he does three things: first, he shows that by His death Christ freed us by reason of the condition of the nature he assumed; secondly, he concludes a likeness (v. 17); thirdly, he shows the benefit of the likeness (v 17b). 148. – He says, therefore: So I have stated that Christ by His death freed us from sin and death. Nor is there any doubt that in regard to the condition of its nature an angel is greater than man; but because the angels were not subject to servitude or deserving of death, He did not assume an angel. But if he had, this would have been on account of the dignity of its nature. But we have never read that he assumed an angel, but only of the seed of Abraham, i.e., a human nature, not in the abstract but in an individual, and from the seed of Abraham. He adds this in order that the Jews, who glory in being of the seed of Abraham, might venerate Christ more. But he says significantly [take hold of], because that is properly said to be taken hold of, which flees. But not only the human nature fled from God, but also the children of Abraham: 'But they would not hearken, and they turned away the shoulder to depart; and they stopped their ears not to hear' (Zech. 7:11). This taking hold of human nature unto the unity of the person of the Son of God exalts our nature beyond measure. Hence, Chrysostom says: 'It is a great and marvelous thing for our flesh to be seated above and to be adorned by angels and archangels. As I turn this over in my mind, I experience excessive joy, imagining great things about the human race.' 149. – But it would have seemed better to assume an angelic nature than a human nature. For likeness is the reason making the Incarnation of a divine person becoming. But a more express likeness of God is found in the angelic nature than in the human, because the former is the seal of resemblance. Therefore, it would seem more fitting to take hold of an angel than of the seed of Abraham. Furthermore, sin is found in the angelic nature as in the human nature. Therefore, if he took hold of human nature to free it from sin, it seems there was more reason to take hold of the angelic. I answer that a nature is assumable by the Son of God depending on its fitness to be united to the person of the Word. But this fitness depends on the dignity, so that the nature is assumable which is likely to attain to the Word Himself by knowing and loving Him; and also depending on the need, in the sense that it is subject to a reparable sin, although the first is found in the angelic nature, the second is not found. But the first and second are found in human nature, which is capable of knowing and loving God, and which has a reparable sin; consequently, it is assumable. But although the first is found in an angelic nature, it lacks the second: for a sin is irreparable not by reason of its gravity, but by reason of the condition of the nature. But what death was to men, the fall was to the angels. But it is clear that all the sins of man, whether they be small or great, are reparable before death; after death they are irreparable and remain for ever. Therefore, the angelic nature is not assumable.

The use we should make of the preceding doctrine, and the danger of neglecting this great salvation, Heb 2:1-4. The future world is not put in subjection to the angels, but all is under the authority of Christ, Heb 2:5-8. Jesus has tasted death for every man, Heb 2:9. Nor could he accomplish man's redemption without being incarnated and without dying; by which he destroys the devil, and delivers all that believe on him from the fear of death and spiritual bondage, Heb 2:10-15. Christ took not upon him the nature of angels, but the nature of Abraham, that he might die, and make reconciliation for the sins of the people, Heb 2:16-18.

For verily he took not on him the nature of angels - Ου γαρ δηπου αγγελων επιλαμβανεται, αλλα σπερματος Αβρααμ επιλαμβανεται· Moreover, he doth not at all take hold of angels; but of the seed of Abraham he taketh hold. This is the marginal reading, and is greatly to be preferred to that in the text Jesus Christ, intending not to redeem angels, but to redeem man, did not assume the angelic nature, but was made man, coming directly by the seed or posterity of Abraham, with whom the original covenant was made, that in his seed all the nations of the earth should be blessed; and it is on this account that the apostle mentioned the seed of Abraham, and not the seed of Adam; and it is strange that to many commentators should have missed so obvious a sense. The word itself signifies not only to take hold of, but to help, succor, save from sinking, etc. The rebel angels, who sinned and fell from God, were permitted to fall down, alle downe, as one of our old writers expresses it, till they fell into perdition: man sinned and fell, and was falling downe, alle downe, but Jesus laid hold on him and prevented him from falling into endless perdition. Thus he seized on the falling human creature, and prevented him from falling into the bottomless pit; but he did not seize on the falling angels, and they fell down into outer darkness. By assuming the nature of man, he prevented this final and irrecoverable fall of man; and by making an atonement in human nature, he made a provision for its restoration to its forfeited blessedness. This is a fine thought of the apostle, and is beautifully expressed. Man was falling from heaven, and Jesus caught hold of the falling creature, and prevented its endless ruin. In this respect he prefers men to angels, and probably for this simple reason, that the human nature was more excellent than the angelic; and it is suitable to the wisdom of the Divine Being to regard all the works of his hands in proportion to the dignity or excellence with which he has endowed them.

DANGER OF NEGLECTING SO GREAT SALVATION, FIRST SPOKEN BY CHRIST; TO WHOM, NOT TO ANGELS, THE NEW DISPENSATION WAS SUBJECTED; THOUGH HE WAS FOR A TIME HUMBLED BELOW THE ANGELS: THIS HUMILIATION TOOK PLACE BY DIVINE NECESSITY FOR OUR SALVATION. (Heb. 2:1-18) Therefore--Because Christ the Mediator of the new covenant is so far (Heb 1:5-14) above all angels, the mediators of the old covenant. the more earnest--Greek, "the more abundantly." heard--spoken by God (Heb 1:1); and by the Lord (Heb 2:3). let them slip--literally "flow past them" (Heb 4:1).

For verily--Greek, "For as we all know"; "For as you will doubtless grant." Paul probably alludes to Isa 41:8; Jer 31:32, Septuagint, from which all Jews would know well that the fact here stated as to Messiah was what the prophets had led them to expect. took not on him, &c.--rather, "It is not angels that He is helping (the present tense implies duration); but it is the seed of Abraham that He is helping." The verb is literally, to help by taking one by the hand, as in Heb 8:9, "When I took them by the hand," &c. Thus it answers to "succor," Heb 2:18, and "deliver," Heb 2:15. "Not angels," who have no flesh and blood, but "the children," who have "flesh and blood," He takes hold of to help by "Himself taking part of the same" (Heb 2:14). Whatever effect Christ's work may have on angels, He is not taking hold to help them by suffering in their nature to deliver them from death, as in our case. the seed of Abraham--He views Christ's redemption (in compliment to the Hebrews whom he is addressing, and as enough for his present purpose) with reference to Abraham's seed, the Jewish nation, primarily; not that he excludes the Gentiles (Heb 2:9, "for every man"), who, when believers, are the seed of Abraham spiritually (compare Heb 2:12; Psa 22:22, Psa 22:25, Psa 22:27), but direct reference to them (such as is in Rom 4:11-12, Rom 4:16; Gal 3:7, Gal 3:14, Gal 3:28-29) would be out of place in his present argument. It is the same argument for Jesus being the Christ which Matthew, writing his Gospel for the Hebrews, uses, tracing the genealogy of Jesus from Abraham, the father of the Jews, and the one to whom the promises were given, on which the Jews especially prided themselves (compare Rom 9:4-5).