TRV
“He takes hold of the seed of Avraham.”
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Hebrews 2:14–18. His four-level outline is real structure in the source text, so it is rendered as structure.
Here the apostle proceeds to assert the incarnation of Christ, as taking upon him not the nature of angels, but the seed of Abraham; and he shows the reason and design of his so doing.
I.The incarnation of Christ is asserted (Heb 2:16):
Verily he took not upon him the nature of angels, but he took upon him the seed of Abraham. He took part of flesh and blood. Though as God he pre-existed from all eternity, yet in the fulness of time he took our nature into union with his divine nature, and became really and truly man. He did not lay hold of angels, but he laid hold of the seed of Abraham. The angels fell, and he let them go, and lie under the desert, defilement, and dominion of their sin, without hope or help. Christ never designed to be the Saviour of the fallen angels; as their tree fell, so it lies, and must lie to eternity, and therefore he did not assume their nature. The nature of angels could not be an atoning sacrifice for the sin of man. Now Christ resolving to recover the seed of Abraham and raise them up from their fallen state, he took upon him the human nature from one descended from the loins of Abraham, that the same nature that had sinned might suffer, to restore human nature to a state of hope and trial, and all that accepted of mercy to a state of special favour and salvation. Now there is hope and help for the chief of sinners in and through Christ. Here is a price paid sufficient for all, and suitable to all, for it was in our nature. Let us all then know the day of our gracious visitation, and improve that distinguishing mercy which has been shown to fallen men, not to the fallen angels.
II.The reasons and designs of the incarnation of Christ are declared.
1.Because the children were partakers of flesh and blood, he must take part of the same, and he made like his brethren, Heb 2:14, Heb 2:15. For no higher nor lower nature than man's that had sinned could so suffer for the sin of man as to satisfy the justice of God, and raise man up to a state of hope, and make believers the children of God, and so brethren to Christ.
2.He became man that he might die; as God he could not die, and therefore he assumed another nature and state. Here the wonderful love of God appeared, that, when Christ knew what he must suffer in our nature, and how he must die in it, yet he so readily took it upon him. The legal sacrifices and offerings God could not accept as propitiation. A body was prepared for Christ, and he said, Lo! I come, I delight to do thy will.
3.That through death he might destroy him that had the power of death, that is, the devil, Heb 2:14. The devil was the first sinner, and the first tempter to sin, and sin was the procuring cause of death; and he may be said to have the power of death, as he draws men into sin, the ways whereof are death, as he is often permitted to terrify the consciences of men with the fear of death, and as he is the executioner of divine justice, haling their souls from their bodies to the tribunal of God, there to receive their doom, and then being their tormentor, as he was before their tempter. In these respects he may be said to have had the power of death. But now Christ has so far destroyed him who had the power of death that he can keep none under the power of spiritual death; nor can he draw any into sin (the procuring cause of death), nor require the soul of any from the body, nor execute the sentence upon any but those who choose and continue to be his willing slaves, and persist in their enmity to God.
4.That he might deliver his own people from the slavish fear of death to which they are often subject. This may refer to the Old Testament saints, who were more under a spirit of bondage, because life and immortality were not so fully brought to light as now they are by the gospel. Or it may refer to all the people of God, whether under the Old Testament or the New, whose minds are often in perplexing fears about death and eternity. Christ became man, and died, to deliver them from those perplexities of soul, by letting them know that death is not only a conquered enemy, but a reconciled friend, not sent to hurt the soul, or separate it from the love of God, but to put an end to all their grievances and complaints, and to give them a passage to eternal life and blessedness; so that to them death is not now in the hand of Satan, but in the hand of Christ - not Satan's servant, but Christ's servant - has not hell following it, but heaven to all who are in Christ.
5.Christ must be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to the justice and honour of God and to the support and comfort of his people. He must be faithful to God and merciful to men.
(1.)In things pertaining to God, to his justice, and to his honour - to make reconciliation for the sins of the people, to make all the attributes of divine nature, and all the persons subsisting therein, harmonize in man's recovery, and fully to reconcile God and man. Observe, There was a great breach and quarrel between God and man, by reason of sin; but Christ, by becoming man and dying, has taken up the quarrel, and made reconciliation so far that God is ready to receive all into favour and friendship who come to him through Christ.
(2.)In things pertaining to his people, to their support and comfort: In that he suffered, being tempted, he is able to succour those that are tempted, Heb 2:18. Here observe,
[1.]Christ's passion: He suffered being tempted; and his temptations were not the least part of his sufferings. He was in all things tempted as we are, yet without sin, Heb 4:15.
[2.]Christ's compassion: He is able to succour those that are tempted. He is touched with a feeling of our infirmities, a sympathizing physician, tender and skilful; he knows how to deal with tempted sorrowful souls, because he has been himself sick of the same disease, not of sin, but of temptation and trouble of soul. The remembrance of his own sorrows and temptations makes him mindful of the trials of his people, and ready to help them. Here observe, First, The best of Christians are subject to temptations, to many temptations, while in this world; let us never count upon an absolute freedom from temptations in this world. Secondly, Temptations bring our souls into such distress and danger that they need support and succour. Thirdly, Christ is ready and willing to succour those who under their temptations apply to him; and he became man, and was tempted, that he might be every way qualified to succour his people.
Historical interpretation
Seven Centuries of Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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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."
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.
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.
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.
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.
"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."
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Summary
Hebrews 2:16 is a foundational declaration concerning the specific nature and purpose of Christ's incarnation, asserting that His redemptive mission was directed not towards angelic beings, but exclusively towards humanity, particularly those who are the spiritual descendants of Abraham. This verse underscores the profound empathy and solidarity of the Son of God with the human condition, establishing the necessary prerequisite for His role as a merciful and faithful High Priest who could truly represent and atone for humanity's sins.
Context
Literary Context
This verse serves as a climactic statement within Hebrews 2, which itself builds upon the argument of Christ's superiority over angels presented in Hebrews 1. Having established Jesus' divine Sonship and preeminence, the author pivots in Hebrews 2 to explain why this exalted Son became "for a little while lower than the angels" (Hebrews 2:9). The preceding verses emphasize Jesus' shared humanity, noting that He partook of "flesh and blood" to "destroy him who has the power of death, that is, the devil" (Hebrews 2:14). Hebrews 2:16 directly follows this, providing the specific beneficiaries of this incarnational act, setting the stage for the subsequent explanation of Christ's role as a sympathetic and faithful High Priest in Hebrews 2:17-18.
Historical & Cultural Context
The epistle to the Hebrews was likely addressed to a community of Jewish Christians who were facing persecution or wavering in their faith, possibly tempted to revert to aspects of Judaism or to elevate angelic beings. In the Hellenistic world, and even within some Jewish traditions (e.g., Qumran), angels held significant importance, often seen as mediators between God and humanity, or as objects of reverence. The author of Hebrews systematically counters any such elevation of angels by repeatedly asserting Christ's absolute supremacy. The emphasis on "the seed of Abraham" would resonate deeply with a Jewish audience, connecting Jesus' mission to the covenant promises made to their patriarch, thereby affirming the continuity and fulfillment of God's redemptive plan within their own heritage. This context highlights the author's pastoral concern to anchor the believers' faith firmly in the unique and sufficient person and work of Jesus Christ.
Key Themes
This verse powerfully contributes to several overarching themes in Hebrews. Firstly, it underscores the specificity of Christ's redemptive work, clarifying that salvation is uniquely for humanity, not angels, thus defining the scope of the new covenant. Secondly, it highlights the necessity of Christ's full humanity for His atoning work; by taking on "the seed of Abraham," Jesus became truly one with those He came to save, enabling Him to be a "merciful and faithful high priest" (Hebrews 2:17). Thirdly, it reinforces the theme of Christ's solidarity with humanity, demonstrating His profound empathy and identification with our weaknesses and temptations, a concept further developed in Hebrews 4:15). Finally, it subtly points to the fulfillment of Old Testament promises, particularly those made to Abraham, through the person of Christ, who is the ultimate "seed" through whom all nations would be blessed (Galatians 3:16).
Exposition and Analysis
Key Word Analysis
This verb (G1949) means "to seize (for help, injury, attainment, or any other purpose; literally or figuratively):--catch, lay hold (up-)on, take (by, hold of, on)." In this context, it carries the sense of "to lay hold of," "to take to oneself," or "to help." The active voice implies a deliberate choice on Christ's part. When applied to "angels," it signifies that He did not come to their aid or assume their nature for salvation. When applied to "the seed of Abraham," it means He did indeed take hold of, or come to the aid of, humanity by fully identifying with their nature.
This noun (G32) literally means "a messenger," and specifically refers to celestial beings. The contrast here is crucial: Christ's incarnation was not for the purpose of redeeming fallen angels, nor did He assume an angelic nature. This distinguishes His redemptive work from any potential misconception that angels might also be candidates for salvation.
This term (G4690) primarily means "something sown, i.e. seed (including the male 'sperm'); by implication, offspring." In the context of "seed of Abraham" (G11), it refers to Abraham's descendants. While it literally points to physical lineage, in the New Testament, particularly in Pauline theology and here in Hebrews, "seed of Abraham" can also refer to those who are spiritually Abraham's offspring through faith in Christ (Galatians 3:29). This signifies Christ's complete identification with the human race, particularly those who would become part of God's covenant family.
Verse Breakdown
"For verily he took not on [him the nature of] angels"
This clause emphatically states the negative aspect of Christ's incarnation. The KJV's bracketed "the nature of" clarifies the implied meaning of "took not on him" (from epilambánomai). It means Jesus did not assume an angelic form or essence, nor did He come to the aid of angels, particularly fallen ones, for their redemption. This highlights the distinct and specific focus of His salvific work.
"but he took on [him] the seed of Abraham"
This clause presents the positive and crucial truth. Using the same verb "took on" (or "took hold of," "helped"), it declares that Christ did assume the nature of humanity, specifically identifying with the descendants of Abraham. This implies His full and true humanity, born into a human lineage, which was essential for Him to be able to suffer, die, and rise again as a representative for humanity, fulfilling the promises made to Abraham regarding a blessed offspring.
Literary Devices
The author of Hebrews employs several powerful literary devices in this concise verse. The most prominent is Contrast, setting "angels" against "the seed of Abraham" to sharply delineate the scope of Christ's redemptive work. This antithetical parallelism emphasizes whom Christ did not come to save versus whom Christ did come to save. Furthermore, the phrase "seed of Abraham" functions as Metonymy, where "seed" (offspring/descendants) stands in for humanity itself, particularly those who are part of God's covenant people through faith. This choice of phrase also evokes Allusion to the Old Testament covenant promises, grounding Christ's mission in the historical lineage and divine promises to Abraham. The entire verse serves as a profound Theological Statement, succinctly summarizing a core doctrine of the incarnation and atonement.
Theological and Thematic Connections
Hebrews 2:16 is a theological linchpin, articulating the precise object of Christ's redemptive work. It underscores that the Son of God's condescension to human flesh was not a general act of cosmic aid but a targeted intervention for humanity's salvation. This specificity is crucial because it highlights God's particular love and plan for humankind, distinguishing our fallen state from that of fallen angels, for whom no redemption is offered. By taking on "the seed of Abraham," Christ fully identified with the human condition, making Him a compassionate and effective High Priest who could truly sympathize with our weaknesses and offer a perfect sacrifice for our sins. This profound solidarity is the very basis for our hope and access to God's grace.
Reflection and Application
The truth of Hebrews 2:16 offers profound comfort and assurance to believers. It reminds us that God's love is not a distant, abstract concept, but one that led His Son to fully embrace our humanity, experiencing our limitations, temptations, and sufferings (though without sin). This means that in Jesus, we have a High Priest who truly understands our struggles, not from a detached divine perspective, but from the inside out. His shared humanity bridges the infinite gap between a holy God and sinful humanity, making Him perfectly qualified to represent us before the Father and to intercede on our behalf. This verse calls us to marvel at the specific, intentional, and deeply personal nature of God's redemptive plan for us, His beloved human creation. It should inspire us to live in gratitude for such a Savior, trusting in His perfect sacrifice and compassionate advocacy.
Questions for Reflection
FAQ
Why did Jesus not take on the nature of angels, and what does that imply about their salvation?
Hebrews 2:16 explicitly states that Jesus "took not on [him the nature of] angels," meaning He did not assume an angelic form or come to their aid for salvation. This implies that fallen angels (demons) are not offered redemption. Their rebellion against God was a direct, uncoerced act by beings of pure spirit and intellect, without the mitigating factor of a fallen nature inherited from a progenitor, as is the case with humanity after Adam's fall. God's plan of salvation, therefore, was specifically designed for humanity, demonstrating His unique grace and mercy towards those made in His image who fell into sin. This distinction underscores the unique and unrepeatable nature of Christ's redemptive work, which is exclusively for "the seed of Abraham," or humanity (Hebrews 2:14-15).
Christ-Centered Fulfillment
Hebrews 2:16 finds its profound Christ-centered fulfillment in the very act of the incarnation, where the eternal Son of God, who is superior to all angels (Hebrews 1:4), willingly emptied Himself, not of His deity, but of His divine prerogatives, to take on the full reality of human flesh (Philippians 2:7). This deliberate choice to identify with "the seed of Abraham" was the essential prerequisite for Him to become the perfect sacrifice for sin. As a true human being, Jesus could genuinely suffer, taste death for everyone (Hebrews 2:9), and thereby destroy the power of the devil (Hebrews 2:14). His shared humanity also qualified Him to serve as our merciful and faithful High Priest, one who can truly sympathize with our weaknesses because He was tempted in every way, just as we are, yet without sin (Hebrews 4:15). Thus, Hebrews 2:16 is not merely a statement about Christ's nature, but a powerful declaration of the specific, intentional, and compassionate means by which God, in Christ, secured our eternal salvation and brought "many sons to glory" (Hebrews 2:10).