TRV
Study This Verse
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
Nine Centuries of Reception
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"For," he says, "in that He hath suffered Himself being tempted, He is able to succor them that are tempted." This is altogether low and mean, and unworthy of God. "For in that He hath suffered Himself," he says. It is of Him who was made flesh that he here speaks, and it was said for the full assurance of the hearers, and on account of their weakness. That is (he would say) He went through the very experience of the things which we have suffered; now He is not ignorant of our sufferings; not only does He know them as God, but as man also He has known them, by the trial wherewith He was tried; He suffered much, He knows how to sympathize. And yet God is incapable of suffering: but he describes here what belongs to the Incarnation, as if he had said, Even the very flesh of Christ suffered many terrible things. He knows what tribulation is; He knows what temptation is, not less than we who have suffered, for He Himself also has suffered.
What then is this, "He is able to succor them that are tempted"? It is as if one should say, He will stretch forth His hand with great eagerness, He will be sympathizing.
And be not astonished, that the words "Himself being tempted" are spoken more after the manner of men. For if the Scripture says of the Father, who was not made flesh, "The Lord looked down from heaven, and beheld all the sons of men," that is, accurately acquainted Himself with all things; and again, "I will go down, and see whether they do altogether according to the cry of them"; and again, "God cannot endure the evil ways of men," the divine Scripture shows forth the greatness of His wrath: much more, who even suffered in the flesh, these things are said of Christ. For since many men consider experience the most reliable means of knowledge, he wishes to show that He that has suffered knows what human nature suffers.
He presented his saving death as an offering: the body he had assumed he offered for the whole of creation. He included something else as well for their consolation: having learned by experience the weakness of human nature in living under the law and under grace, he extends assistance to those under attack. This is said in respect of humanity: he is our high priest not as God but as human; he suffered not as God but as human; it was not as God that he learned our condition, but as God and creator he has a clear grasp of everything.
“He is able to help those who are tempted” … should be interpreted as follows. As the sinless body of the Lord was subjected to the evil and the temptations of suffering befell it … therefore, having the sinless body, having been tried and having suffered, he has the just and blessed power over evil, can deliver humans who are dying under sin from the temptations that fall on them, and he can defend from the temptations. If the Lord had righteous and blessed power over the audacious evil that tempted his sinless body, he also is able to release those who are subject to sin and temptations and to be the helper of those who are tempted.
He can help those who are being tempted, thus it must be understood. For when, he says, the Evil One attacked the sinless body of the Lord and attempted to surround it with temptations (Matt. 4:1-11); (for he attacked, tempting for his own sake; and he was the one inciting the Jews to murder against the Lord) therefore, since he was tempted and suffered while having a sinless body, he possesses righteous and reasonable strength against the Evil One, and is able to rescue those who are being led by sin from the temptations coming from there, and to become a helper to those who are being tempted. For the boldness of the Evil One against the sinless body provided just and reasonable strength to the Lord, to rescue those under sin from the temptations coming from there, and to be found a helper to those who are being tempted.
"For because he himself has suffered and been tempted." The statement is humble and not outside the measures of emptiness. Furthermore, it was said also because of the infancy of those who hear. For what does he say?
For because he himself has suffered, that is, since he himself has been tempted in his own body, he will more willingly help those who are being tempted. As he said: Having learned by experience what it is to fall into temptations, not only as God, but also as a man, having learned by experience the passion (he is able, that is, he will more willingly reach out his hand to those who are being tempted).
136. - Having shown the suitableness of Christ’s death from the standpoint of the Father causing it, the Apostle now shows the same thing from the standpoint of Christ enduring it. Therefore, he intends to show how He was made the author of salvation by his Passion: first, he shows the condition of the nature through which He could suffer and die; secondly, the benefits He obtained by dying (v. 14b); thirdly, he proves what he had proposed (v. 16).
137. - He says, therefore, I have said that He and the children have all one origin and that He called them brethren. Consequently, it was fitting that He be like them, not only because He confers on them a participation in the divine nature, which is from grace, but also because He assumed their nature. Hence, he says, therefore, because the children share in flesh and blood, he himself likewise partook of the same nature.
138. - Here it should be noted that by the name flesh and blood is sometimes understood the nature of flesh and blood: ‘This is now bone of my bones and flesh of my flesh’ (Gen. 2:23); then by flesh is understood the body: ‘You have clothed me with skin and flesh’ (Jb. 10:11) and by blood the soul: not as though the soul were blood, but because it is not preserved in the body without blood. Sometimes by flesh and blood are understood the vices of flesh and blood: ‘Flesh and blood have not revealed it to you’ (Mt. 16:17). But sometimes they signify the corruptibility of flesh and blood: ‘Flesh and blood shall not possess the kingdom of God, not corruption incorruption’ (1 Cor. 15:50). But here it does not refer to vices, for Christ assumed a nature without sin, but with the possibility of suffering, because He assumed a flesh similar to the sinner: ‘In the likeness of sinful flesh’ (Rom. 8:3). Therefore, like the children, He is partaker of flesh and blood, and all in the same way: for it was not imaginary flesh, as the Manicheans say, not was it assumed in the accidental way, as Nestorius said. But true flesh and blood, such as children have, were assumed into the unity of the person.
139. - That Christ is a partaker of flesh and blood is not to be understood as referring to the vices of flesh and blood, because He did not take on sin or commit any; but as referring to the very substance of animated flesh, because He assumed flesh and soul. It also included the possibility of suffering, because He assumed our nature capable of suffering. Therefore, the sense is: Because the children, i.e., the faithful, has a nature capable of suffering, Christ Himself partook of the same, i.e., of flesh and blood. But we partake of them through our person; and Christ in like manner assumed them to His person: ‘The Word was made flesh’ (Jn. 1:14). By flesh and blood can also be understood the flesh and blood of Christ according to the statement: ‘He that eats my flesh and drinks my blood’ (Jn. 6:55), of which the children, i.e., the apostles, partook at the last supper and of which Christ partook: ‘He drank His own blood’, as Chrysostom says.
140. - Then (v. 14b) he shows the benefits His death brought. In regard to this he does two things: first, he shows its usefulness on the part of the devil, who had the power; secondly, on our part who were held (v. 15).
141. - He says, therefore: He partook of flesh and blood, i.e., He assumed a nature in which He could suffer and die, which he could not do in the divine nature, that through death he might destroy him who had the power of death, i.e., the devil. But how does the devil have the power of death? For this is God’s prerogative: ‘The Lord kills and makes alive’ (1 Sam. 2:6); ‘I will kill and I will make to live’ (Dt. 32:39). I answer that a judge has the power of death in one way, because he inflicts death, when he punishes with death; but a thief has it another way in the sense of deserving death because of demerit. God has the power of death in the first way: For in what day you shall eat of it, you shall die the death’ (Gen. 2:17). But the devil in the second way, because by persuading men to sin, he yielded him over to death: ‘by the envy of the devil, death came into the world’ (Wis. 2:24). But he says, that he might destroy him, not as to his substance, which is indestructible, nor as to his malice, so that the devil would become good at some time, but as to his power: ‘Despoiling the principalities and powers’ (Col. 2:15).
142. - This was accomplished by the death of Christ in three ways: first, on the part of Christ, for the true nature of justice is that the victor subject the vanquished to himself: ‘For by whom a man is overcome, of the same is he the slave’ (2 Pt. 2:19). But Christ overcame the devil: ‘The Lion of the tribe of Judah has prevailed’ (Rev. 5:5). Therefore, it is just that the devil be subject to Him: ‘When a strong man armed keeps his court, those things are in peace which he possesses (Lk. 11:21). Secondly, on the part of the devil: for justice requires that a person who unjustly uses power granted him should lose it. But the devil has been given power over the sinners he seduced, but not over the good. Therefore, because he presumed to extend this power even to Christ, Who did not sin: ‘The prince of this world comes, and in me he has nothing’ (Jn. 14:30), he deserved to lose it. The third reason is on our part: for it is just that the vanquished be the servants of the victor. But man by sin was the servant of the devil: ‘Whoever commits sin is the servant of sin’ (Jn. 8:34); consequently, he was subject to the devil and liable to sin. But Christ paid the price for our sin: ‘Then did I pay that which I took not away’ (Ps. 68:5). Therefore, when the cause of servitude was taken away, man was set free by Christ.
143. - But it should be noted that another satisfaction was suitable. For man was in debt; but one man can satisfy for another out of charity, although no one can satisfy for the entire human race, because he does not have power over it, nor could the entire human race satisfy sufficiently, because it was entirely subject to sin; nor could an angel, because this satisfaction was unto glory, which exceeds the power of an angel. Therefore, it was necessary that the one who satisfied be man and God, Who alone has power over the whole human race. By the death of God and man, therefore, He destroyed him who had the empire of death.
144. - Then (v. 15) another advantage on our part is mentioned. In regard to this it should be noted that a man is a servant of sin to the extent that he is induced to sin. But the most effective inducements to sin are the love of transitory goods and the fear of present punishments: ‘Things set on fire, as to the first and dug down as to the second, shall perish at the rebuke of your countenance’ (Ps. 79:17). But these two amount to the same thing, because the more a person loves something, the more he fears its evil contrary. Hence, we see that savage beasts are kept from the greatest pleasures through fear of punishment; thus fear makes cowards of us all. Hence, if a man overcomes his fears, he overcomes everything; and when fear is overcome, all disordered love of the world is overcome. Thus Christ by His death broke this fear, because He removed the fear of death, and, consequently the love of the present life. For when a person considers that the Son of God, the Lord of death, willed to die, he no longer fears death. That is why before the death of Christ, it was said: ‘O death, how bitter is the remembrance of you’ (Sir. 41:1); but after Christ’s death the Apostle expresses a desire to be dissolved and be with Christ: Hence, we are told: ‘Fear not them that kill the body’ (Mt. 10:28). He says, therefore, and deliver all those who through the fear of death were subject to lifelong service, namely, the servitude of sin.
145. - But Christ freed us from a double servitude, namely, that of the Law and that of sin, since the law is called a yoke which neither we not our fathers were able to bear (Ac. 15:10). Now the difference between the Old and the New Law is fear and love. In the New there is love: ‘If you love me, keep my commandments’ (Jn. 14:15). But the Old was the law of fear: ‘You have not received the spirit of servitude again in fear’ (Rom. 8:15). Therefore, he sways, and deliver them who through the fear of bodily death, which the Law inflicted, were all subject to lifelong servitude.
146. - But why did He not free us at once from death but only from the fear of death? I answer that He freed us immediately from the cause of death, but not from death itself, although He freed us from the fear of death. The reason for this was that if he had freed us from bodily death, men would serve Christ only for their bodily good, and then the merit of faith and hope would be destroyed. Furthermore, bodily evils enable us to merit eternal life: ‘Through many tribulations we must enter the kingdom of God’ (Ac. 14:21). It should be noted that He freed us from the fear of death, first of all, by showing the immortality that awaited us. As a result, man could scorn temporal death: Christ is risen from the dead, the first-fruits of them that sleep’ (1 Cor. 15:20); secondly, by giving us a foretaste of death He made us more ready to undergo death for Christ: ‘Christ suffered for us, leaving you an example’ (1 Pt. 2:2). Thirdly, by opening the gate to glory, which was closed before His death; as a result, we not only do not fear death, but we desire it: ‘Having a desire to be dissolved and to be with Christ, which is much better’ (Phil. 1:23).
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.
150. - Then (v. 17) he concludes to a likeness. As if to say: Therefore, because He did not assume an angel but the seed of Abraham, it behooved him in all things to become like unto his brethren. In all things, I say, in which they are brethren, not in guilt but in punishment. Therefore, it behooved Him to have a nature that could suffer; hence ‘one tempted in all things as we are, without sin’ (Heb. 4:15). Likewise, they are brethren as to grace: ‘Behold, what love God showed to us: that we should be called and be sons of God (1 Jn. 3:1); ‘Those whom be foreknew and predestined to be conformed to the image of his Son’ (Rom. 8:29).
151. - Then he shows the usefulness of that resemblance when he says, that he might become a merciful and faithful high priest. Here he does two things: First, he mentions the likeness; secondly, he explains it (v. 18).
152. - Christ as mediator has two functions: one sets Him over the whole human race as judge: ‘He gave him power to do judgment, because He is the Son of man’ (Jn. 5:27); the other is in relation to God, before Whom He intercedes for us as our advocate. In a judge mercy is desired particularly by the guilty; but in an advocate fidelity. Now both of these qualities were exhibited by Christ during His Passion. Hence, in regard to the first, he says that by His Passion He was made like unto his brethren, that he might become merciful.
153. - But wasn’t He merciful from all eternity? It seems so, because ‘his mercies are above all his works’ (Ps. 144:9). For mercy consists in having a heart grieved at another’s misfortune: in one way, by merely recognizing the misfortune, which is the way God recognized our wretchedness without suffering; in another way, by experiencing our misfortune, which is how Christ experienced our misery, especially during the Passion. In addition He is a faithful advocate; hence, he is called a faithful high priest. ‘But Christ, being come a high priest of the good things to come’ (Heb. 9:11); and it is required that He be faithful: ‘Here now it is required among the dispensers that a man be found faithful’ (1 Cor. 4:2): and all this that He might be a propitiation for the sins of the people, for whom He willed to die.
154. - Then when he says, For in that wherein he himself has suffered and been tempted, he shows its utility. As if to say: I do not speak of Christ as God, but as man. Therefore, in that, i.e., in that nature which He assumed, in order to experience in Himself that our cause is His own. Hence he says, he suffered and was tempted; therefore, he is able to succor them also that are tempted. Or, another way: He became merciful and faithful, because in suffering and being tempted He has a kinship to mercy. He says, tempted, not by the flesh but by the enemy: ‘Jesus was led by the spirit into the desert to be tempted by the devil’ (Mt. 4:1). For in Christ there was no rebellion of the lower powers against the higher, but He suffered for us in the flesh: ‘Christ suffered for us, leaving you an example that you should follow in his footsteps’ (1 Pt. 2:21); ‘Christ, therefore, having suffered in the flesh, be you also armed with the same thought’ (1 Pt. 4:1).
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Summary
Hebrews 2:18 profoundly articulates the compassionate and practical benefit of Jesus Christ's full humanity. Because Christ personally experienced suffering and temptation during His earthly life, He is uniquely qualified and perfectly able to provide timely and effective aid to all who are currently undergoing similar trials. This verse underscores His empathetic identification with humanity and His active role as a sympathetic High Priest.
Context
Literary Context
Hebrews 2:18 concludes a pivotal argument in the epistle, which began in Hebrews 2:5. The author has just established Christ's superiority over angels, emphasizing that the "world to come" was not subjected to angels but to humanity, specifically to the "Son of Man" (Jesus). To accomplish His redemptive work, Jesus had to be made "a little lower than the angels" (Hebrews 2:9), fully partaking in human flesh and blood. This shared humanity was essential for Him to "taste death for everyone" (Hebrews 2:9) and to "destroy him who has the power of death, that is, the devil" (Hebrews 2:14). The verse immediately preceding, Hebrews 2:17, explains that Jesus "had to be made like his brothers in every respect, so that he might become a merciful and faithful high priest in the service of God, to make propitiation for the sins of the people." Thus, Hebrews 2:18 serves as the logical culmination and practical implication of Christ's incarnation and suffering, demonstrating why His shared humanity enables His priestly function of providing assistance.
Historical & Cultural Context
The audience of the book of Hebrews was primarily Jewish Christians who were facing intense persecution and the temptation to revert to Judaism, with its familiar rituals and perceived security. They were struggling with suffering, social ostracization, and the allure of their former religious practices. In this context, the author's emphasis on Jesus' humanity and His ability to empathize was profoundly comforting. Unlike the Levitical high priests, who could only offer sacrifices and mediate based on prescribed laws, Jesus' priesthood was rooted in personal experience of human frailty and suffering. This understanding would have resonated deeply with a community enduring trials, offering them a High Priest who not only understood their plight but had personally navigated similar challenges. The concept of a high priest who could truly sympathize was crucial for a people who felt isolated and tested.
Key Themes
This verse powerfully contributes to several overarching themes in Hebrews. Firstly, it reinforces the full humanity of Christ, a necessary theological truth for His redemptive work and priestly role. Without truly becoming human, Jesus could not have suffered or been tempted, nor could He have offered Himself as the perfect sacrifice. Secondly, it highlights Christ's role as a sympathetic High Priest, a central theme developed further in Hebrews 4:14-16. His personal experience of suffering and temptation makes Him uniquely qualified to intercede for believers, not with detached authority, but with profound understanding and compassion. Thirdly, it underscores the practical efficacy of Christ's work, assuring believers that His past suffering translates into present aid and deliverance for them. This provides immense comfort and encouragement to those facing their own struggles, knowing that their Savior is not aloof but intimately acquainted with their pain, as demonstrated by His own trials, such as His temptation in the wilderness.
Exposition and Analysis
Key Word Analysis
This primary verb means "to experience a sensation or impression, usually painful." It denotes undergoing something, enduring, or being affected. In this context, it refers to Jesus' actual experience of physical pain, emotional distress, and the hardships inherent in human existence, including the ultimate suffering of the cross.
Derived from peira (a test, trial), this verb means "to test (objectively), i.e., endeavor, scrutinize, entice, discipline." It encompasses the idea of trials, examinations, and solicitations to evil. For Jesus, it implies He faced genuine external and internal pressures and allurements, though He never yielded to sin, making His victory over temptation a perfect model and source of strength.
This word, from boēthós (an aid), means "to aid or relieve," specifically "to run to the cry of one in distress." It conveys the idea of active, timely, and powerful assistance given to someone in urgent need. It's not merely passive understanding but an active intervention born out of deep empathy and divine power.
Verse Breakdown
"For in that he himself hath suffered being tempted"
This clause establishes the foundational reason for Christ's ability to help. The phrase "in that" (Greek: en hós) points to the specific condition or circumstance: His own personal experience of suffering and undergoing temptation. The emphasis on "he himself" (Greek: autos) highlights the direct, first-hand nature of His experience, not merely an intellectual understanding. This suffering and temptation were real and personal, making His empathy genuine.
"he is able to succour them that are tempted"
This clause presents the profound consequence and practical benefit of Christ's suffering. Because He has personally endured similar trials, He possesses the unique capacity ("is able," Greek: dýnamai) to provide active, powerful, and timely aid ("succour") to those who are currently facing temptation. His past experience directly qualifies Him to intervene effectively in the present struggles of believers.
Literary Devices
The verse effectively employs Cause and Effect to convey its central message. Jesus' suffering and temptation (the cause) directly lead to His ability to provide aid (the effect). This logical progression underscores the practical benefit of the Incarnation. There is also a powerful use of Empathy, as the verse highlights Jesus' ability to identify with human struggle due to His shared experience. This empathy is not merely a feeling but a qualification for active intervention. Furthermore, the verse contains an implicit Paradox: it is precisely through His weakness (suffering and temptation) that Christ demonstrates His greatest strength and ability to help. This turns a seemingly negative experience into the very foundation of His compassionate power.
Theological and Thematic Connections
Hebrews 2:18 is a cornerstone verse for understanding the practical outworking of Christ's high priestly ministry. It asserts that Jesus' humanity was not merely a theological necessity for atonement, but also a crucial qualification for His ongoing role as our compassionate advocate. His personal encounter with human frailty, pain, and the allure of sin (though without succumbing) means that when we approach Him in our own struggles, we do so not to a distant, unfeeling deity, but to one who intimately understands our plight. This truth empowers believers to draw near with confidence to the "throne of grace" (Hebrews 4:16) for help in times of need, knowing that their High Priest is both fully divine and fully human, perfectly equipped to intercede.
Reflection and Application
Hebrews 2:18 offers profound comfort and practical assurance for every believer navigating the complexities of life. In moments of intense temptation, overwhelming suffering, or deep personal struggle, this verse reminds us that we are not alone, nor are we misunderstood by our Savior. Jesus, our High Priest, is not an aloof, ethereal being, but one who has walked our path, felt our pains, and faced our temptations. His own experience of suffering and being tested means He truly "gets it." This understanding should empower us to approach Him with complete openness and confidence, knowing that He has perfect empathy and the divine power to provide exactly the help we need. It encourages us to lean into His strength when our own fails, trusting that His past victory over temptation enables our present deliverance.
Questions for Reflection
FAQ
Why was it necessary for Jesus to suffer and be tempted if He was God?
It was necessary for several crucial reasons. Firstly, to be a perfect and complete sacrifice for sin, Jesus had to fully partake in humanity, including its vulnerability to suffering and death, as explained in Hebrews 2:9 and Hebrews 2:14. Secondly, His suffering and temptation qualified Him to be a "merciful and faithful high priest" (Hebrews 2:17). By experiencing these things Himself, He gained perfect empathy and understanding, enabling Him to truly "succour" (aid) those who are tempted. His humanity ensured His identification with us, while His divinity ensured His sinlessness and power to overcome, making Him the perfect mediator.
Christ-Centered Fulfillment
Hebrews 2:18 finds its ultimate fulfillment in the person and work of Jesus Christ, who perfectly embodies the sympathetic High Priest foreshadowed throughout the Old Testament. Unlike the Levitical priests, who were themselves sinful and limited, Jesus, though "tempted in every respect, yet without sin" (Hebrews 4:15), entered into the full human experience of suffering and trial. His suffering was not for His own sin, but for ours, as the "Lamb of God who takes away the sin of the world" (John 1:29). This voluntary humiliation and experience of human frailty, culminating in His death and resurrection, uniquely qualified Him to be our advocate before God. Because He endured the cross, despising its shame (Hebrews 12:2), He now sits at the right hand of God, interceding for us with perfect understanding and boundless compassion. His past suffering is the very foundation of His present ability to provide grace and help in our time of need (Hebrews 4:16), making Him the perfect fulfillment of God's redemptive plan for humanity.