Hebrews 2:16
Verse
Context
Jesus like His Brothers
15and free those who all their lives were held in slavery by their fear of death.16For surely it is not the angels He helps, but the descendants of Abraham. 17For this reason He had to be made like His brothers in every way, so that He might become a merciful and faithful high priest in service to God, in order to make atonement for the sins of the people.
Sermons





Summary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
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).
John Gill Bible Commentary
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.
Tyndale Open Study Notes
2:16 descendants of Abraham: Jesus’ sacrifice on the cross was for the heirs of God’s promises to Abraham, rather than for the angels.
Hebrews 2:16
Jesus like His Brothers
15and free those who all their lives were held in slavery by their fear of death.16For surely it is not the angels He helps, but the descendants of Abraham. 17For this reason He had to be made like His brothers in every way, so that He might become a merciful and faithful high priest in service to God, in order to make atonement for the sins of the people.
- Scripture
- Sermons
- Commentary
Christian Growth
By Roger Ellsworth81131:05GrowthMAT 6:33LUK 24:25JHN 3:3HEB 2:161PE 1:231PE 2:22PE 3:18In this sermon, the pastor discusses the desire for growth in the Christian faith. He emphasizes that believers are not saved to simply consume religious teachings, but to serve and advance the kingdom of Jesus Christ. He encourages those who may not be able to be as active in church ministry to devote more time to prayer. The pastor also compares physical birth to spiritual birth, highlighting the manifestation of new life in a believer's actions and lifestyle. He concludes by acknowledging the vastness and incomprehensibility of salvation, stating that even with unlimited time and resources, it would be impossible to fully grasp its glory and wonder.
Substitution
By Charles Finney0AtonementRighteousness through FaithISA 53:5JHN 3:16ROM 3:22ROM 5:82CO 5:21GAL 2:20EPH 2:8HEB 2:161PE 2:241JN 2:2Charles Finney's sermon 'Substitution' emphasizes the profound theological concept that Christ was made sin for humanity, representing all sins while remaining sinless Himself. He explains that this act was necessary for God's moral government, allowing for the possibility of forgiveness without compromising divine justice. Finney clarifies that Christ's suffering was not punishment in the traditional sense but a demonstration of God's abhorrence of sin, ultimately leading to believers being treated as righteous through faith in Him. The sermon calls for a response of faith from the congregation, especially the youth uniting with the church, to embrace this gift of salvation and righteousness offered through Christ.
Shewing That the Messiah Was Promised to Abraham, and What Advantages the Nations of the World Were to Receive by Him.
By John Gill0MessiahUniversal SalvationGEN 22:18ISA 49:6JER 31:34MAT 1:1JHN 3:16ACT 10:43ROM 10:20GAL 3:8EPH 2:17HEB 2:16John Gill emphasizes that the Messiah was promised to Abraham, highlighting that through Abraham's seed, all nations would be blessed. He explains that this seed refers specifically to Jesus Christ, who fulfills the prophecy by offering redemption, justification, and peace to both Jews and Gentiles. Gill argues against the notion that the blessings were limited to the Israelites, asserting that the Messiah's coming was intended for the salvation of all people. He outlines the various advantages the nations would receive, including the outpouring of the Spirit and the abundance of knowledge. Ultimately, the sermon underscores the universal significance of the Messiah in God's plan for humanity.
The Envy of Devils
By Thomas Brooks0Divine LoveGrace and RedemptionJHN 3:16ROM 5:8EPH 2:4HEB 2:16Thomas Brooks preaches on the profound love of Jesus Christ for humanity, emphasizing that Christ chose to die for Abraham's descendants rather than for fallen angels, who were of a higher order. He invites the congregation to stand in awe of this astonishing love, which highlights the grace bestowed upon sinners. Brooks reflects on the mystery of why Christ's sacrifice was directed towards humans instead of angels, framing it as the envy of devils and a source of wonder for the saints.
Power and Efficacy Communicated Unto the Office of Christ
By John Owen0The Offices of ChristFaith in Christ's Divine NatureHEB 1:1HEB 2:16John Owen emphasizes the significance of Christ's offices as king, priest, and prophet in the redemption and salvation of the church. He explains that the efficacy of these offices stems from the divine nature of Christ, which enables Him to fulfill roles that no mere human could. Owen argues that true benefits from Christ's offices require faith in His divine person, as it is through this faith that believers access the grace and truth necessary for salvation. He highlights that the Old Testament figures, while significant, could not achieve the eternal salvation that Christ accomplishes through His unique divine-human nature. Ultimately, Owen asserts that understanding and believing in the person of Christ is essential for receiving the full benefits of His mediatorial work.
God's Gracious Act
By A.W. Tozer0The Mystery of GodDivine HumilityPHP 2:7HEB 2:16A.W. Tozer emphasizes the profound mystery of God's gracious act in becoming human, highlighting the incredible humility of the Infinite choosing to limit Himself by taking on the nature of the seed of Abraham rather than that of angels. He reflects on the wonder of this divine condescension and encourages believers to accept the mystery of God's actions without needing to fully understand them. Tozer cites John Wesley's wisdom in distinguishing the act of God from the method of its execution, urging us to trust in God's wisdom and sovereignty. Ultimately, he calls for a humble acknowledgment of God's greatness and our limited understanding.
Fallen Angels a Lesson to Fallen Men
By C.H. Spurgeon0Sin and JudgmentGrace and RedemptionMAT 25:41JHN 3:16ROM 5:20ROM 6:231CO 10:12EPH 2:8HEB 2:16JAS 4:62PE 2:41JN 5:18C.H. Spurgeon emphasizes the grave consequences of sin by examining the fate of fallen angels, who were cast down to hell without mercy. He warns that even those in the most holy positions, like angels, are not immune to sin, and that humans, despite their upbringing or service, can also fall into the depths of iniquity. Spurgeon contrasts the hopelessness of the fallen angels with the incredible mercy God extends to humanity, highlighting that while angels received no chance for redemption, humans are offered grace and salvation through Christ. This sermon serves as both a warning against the deceivableness of sin and an admiration of God's grace towards mankind. Ultimately, Spurgeon calls for a deep gratitude for the grace that keeps believers from falling as the angels did.
Man or Angel
By Phoebe Palmer0PSA 144:1LUK 15:10JHN 17:16ACT 10:5ROM 8:91CO 3:92CO 5:202CO 6:16EPH 2:6HEB 2:16Phoebe Palmer emphasizes the unique role of humanity in the divine plan of salvation, highlighting how God commissions men to carry out tasks that even the highest archangels cannot perform. By taking on human form, Christ was able to effectively communicate with and save mankind, leaving behind His image in believers who are called to represent Him on earth. The redeemed, though still in the world, are not of the world, as their true citizenship is in Heaven, and they are empowered by the Spirit to do the will of God and participate in the work of saving souls.
God the Son: His Incarnation
By Lewis Sperry Chafer02SA 7:16LUK 1:26JHN 1:1PHP 2:61TI 3:16HEB 1:3HEB 2:14HEB 2:16HEB 10:11PE 2:21REV 13:8Lewis Sperry Chafer delves into the profound truth of the incarnation of Christ, emphasizing that Jesus was both fully God and fully man, never laying aside His Deity even as He took on human form. The contrasts between His divine and human natures are evident in His earthly life, where He displayed characteristics of both, such as being weary yet offering rest, hungry yet the bread of life, and tempted yet unable to be tempted as God. Through His incarnation, Jesus revealed God to humanity, provided a sacrifice for sin, destroyed the works of the Devil, and fulfilled the Davidic covenant, ultimately becoming the Head over all things to the Church.
Answered Questions
By H.J. Vine0ISA 61:1MAT 22:45LUK 4:22JHN 6:41ACT 1:14HEB 2:16H.J. Vine preaches about the unanswered question posed by Jesus to the Jews regarding His identity as the Son of David and Lord, emphasizing the importance of understanding the dual nature of Christ as both fully God and fully man. The sermon delves into the lineage of Jesus, highlighting His royal descent from David and Abraham, His miraculous conception by the Holy Ghost, and the significance of His titles such as 'Jehovah Saviour' and 'Emmanuel'. The preacher explores the roles of Joseph and Mary in Jesus' life, shedding light on their legal and familial connections to Him, and the unique aspects of His earthly lineage and divine origins.
Mystical Union Between Christ and His People
By Thomas Watson0PSA 45:10SNG 2:16JHN 1:16ROM 7:41CO 6:172CO 5:21EPH 2:17EPH 5:32HEB 2:16REV 19:9Thomas Watson preaches about the mystical union between Christ and His people, emphasizing the deep love and connection between Christ and His church. The sermon explores the doctrine of a marital union with Christ, highlighting the twofold union - natural and sacred, and the significance of believers being mystically united to Christ. Watson delves into the eternal nature of this union, the separation required before union, and the purpose of co-habitation and fruit-bearing in this spiritual marriage.
Man Honoured Above Angels
By John Newton0PSA 8:41CO 13:1HEB 2:161PE 1:12REV 5:11John Newton preaches about the unique privilege sinners have to address their King in songs that even angels cannot sing, emphasizing the depth of Jesus' sacrifice for humanity. He highlights how Jesus, surpassing the angels, took on human form to save fallen man, making it possible for us to have a closer relationship with God than even the angels. Newton expresses awe at the disparity between the immense love we receive from God and our often lukewarm response, urging for a deeper, more heartfelt praise. He eagerly anticipates the glorious hour when freed from sin, we will worship and praise God in a way that surpasses even the angels.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
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).
John Gill Bible Commentary
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.
Tyndale Open Study Notes
2:16 descendants of Abraham: Jesus’ sacrifice on the cross was for the heirs of God’s promises to Abraham, rather than for the angels.