Hebrews 2:16
For verily he took not on him the nature of angels; but he took on him the seed of Abraham.
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(16) He took not on him the nature of angels.—The rendering of the margin approaches very nearly the true meaning of the verse; whereas the text (in which the Authorised version differs from all our earlier translations) introduces confusion into the argument. Having spoken in Hebrews 2:14 of our Lord’s assumption of human nature, the writer in these words assigns the reason: “For surely it is not of angels that He taketh hold, but He taketh hold of the seed of Abraham.” Though the words “take hold,” which occur twice in the verse, probably cannot directly signify “help” (as is often maintained), they distinctly suggest laying hold for the sake of giving help; and a beautiful illustration may be found in some of the Gospel narratives of our Lord’s works of healing (Mark 8:23; Luke 14:4). It is probable that the language used here is derived from the Old Testament. In Hebrews 8:9, a quotation from Jeremiah 31, we read, “In the day when I took them by the hand to lead them out of the land of Egypt.” Isaiah 41:8-9, however, is perhaps a still closer parallel (for the word used in the Greek version is very similar, and no doubt expresses the same meaning): “Thou Israel, my servant, Jacob whom I have chosen, the seed of Abraham my friend; thou of whom I have taken hold from the ends of the earth.” If the writer had these verses in his thought, it is hardly necessary to inquire why he chooses the expression “seed of Abraham,” instead of one of (apparently) wider meaning, such as Hebrews 2:7-8, might seem to require. But even apart from this passage of Isaiah, and the natural fitness of such a phrase in words addressed to Jews, we may doubt if any other language would have been equally expressive. For as to the means, it was by becoming a child of Abraham that the Saviour “took hold of” our race to raise it up; and as to the purpose, St. Paul teaches us that “the seed of Abraham” includes all who inherit Abraham’s faith.

Hebrews 2:16. For verily he took not on him — Greek, ου γαρ αγγελων επιλαμβανεται, he took, or taketh, not hold of angels, to save them from the abyss of misery into which they are fallen, as not taking their nature upon him; but he took, or taketh, hold of the seed of Abraham — And hath made a gracious provision for the salvation of all who shall by true faith approve themselves the genuine children of that holy patriarch. The apostle says, the seed of Abraham, rather than the seed of Adam, because to Abraham was the promise made. “If the sin of the angels, who, as Jude tells us, (Hebrews 2:6,) kept not their own office, consisted in their aspiring after higher stations and offices than those originally allotted to them by God, as Jude’s expression intimates, we can see a reason why the Son of God did not take hold of them to save them, but took hold of the seed of Abraham; that is, of believers of the human species. The first parents of mankind sinned through weakness of nature and inexperience, and by their lapse brought death on themselves and on their posterity, notwithstanding their posterity were not accessory to their offence. Whereas the angels, through discontentment with their own condition, and envy of their superiors, perhaps also animated by pride, rebelled presumptuously against God. Wherefore, since they could not plead weakness of nature and inexperience in excuse of their sin, nor complain that the sin for which they were doomed to punishment was the act of another, they were justly left by the Son of God to perish in their sin.” — Macknight.

2:14-18 The angels fell, and remained without hope or help. Christ never designed to be the Saviour of the fallen angels, therefore he did not take their nature; and the nature of angels could not be an atoning sacrifice for the sin of man. Here is a price paid, enough for all, and suitable to all, for it was in our nature. 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 readily took it upon him. And this atonement made way for his people's deliverance from Satan's bondage, and for the pardon of their sins through faith. Let those who dread death, and strive to get the better of their terrors, no longer attempt to outbrave or to stifle them, no longer grow careless or wicked through despair. Let them not expect help from the world, or human devices; but let them seek pardon, peace, grace, and a lively hope of heaven, by faith in Him who died and rose again, that thus they may rise above the fear of death. The remembrance of his own sorrows and temptations, makes Christ mindful of the trials of his people, and ready to help them. He is ready and willing to succour those who are tempted, and seek him. He became man, and was tempted, that he might be every way qualified to succour his people, seeing that he had passed through the same temptations himself, but continued perfectly free from sin. Then let not the afflicted and tempted despond, or give place to Satan, as if temptations made it wrong for them to come to the Lord in prayer. Not soul ever perished under temptation, that cried unto the Lord from real alarm at its danger, with faith and expectation of relief. This is our duty upon our first being surprised by temptations, and would stop their progress, which is our wisdom.For verily - Truly.

He took not on him the nature of angels - Margin, "He taketh not hold of angels, but of the seed of Abraham he taketh hold." The word used here - ἐπιλαμβάνεται epilambanetai - means, to take hold upon; to seize; to surprise; to take hold with a view to detain for oneself. Robinson. Then it means to take hold of one as by the hand - with a view to aid, conduct, or succour; Mark 8:23; Acts 23:19. It is rendered "took," Mark 8:23; Luke 9:47; Luke 14:4; Acts 9:27; Acts 17:19; Acts 18:17; Acts 21:30, Acts 21:33; Acts 23:19; Hebrews 8:9; "caught," Matthew 14:31; Acts 16:19; "take hold," Luke 20:20, Luke 20:26; "lay hold," and "laid hold," Luke 23:26; 1 Timothy 6:12. The general idea is that of seizing upon, or laying hold of anyone - no matter what the object is - whether to aid, or to drag to punishment, or simply to conduct. Here it means to lay hold with reference to "aid," or "help;" and the meaning is, that he did not seize the nature of angels, or take it to himself with reference to rendering "them" aid, but he assumed the nature of man - in order to aid "him." He undertook the work of human redemption, and consequently it was necessary for him to be man.

But he took on him the seed of Abraham - He came to help the descendants of Abraham, and consequently, since they were men, he became a man. Writing to Jews, it was not unnatural for the apostle to refer particularly to them as the descendants of Abraham, though this does not exclude the idea that he died for the whole human race. It was true that he came to render aid to the descendants of Abraham, but it was also true that he died for all. The fact that I love one of my children, and that I make provision for his education, and tell him so, does not exclude the idea that I love the others also - and that I may make to them a similar appeal when it shall be proper.

16. 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; Ps 22:22, 25, 27), but direct reference to them (such as is in Ro 4:11, 12, 16; Ga 3:7, 14, 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 Ro 9:4, 5).

For verily he took not on him the nature of angels: the Spirit having asserted the deliverance of the children from their slavery to the devil, shows here the means by which it was effected, even by the gospel Prophet, being a man, and not an angel; he took their nature to himself, that by death he might deliver them: ou dhpou may signify no where, or in no wise; epilambanetai is read by some, to take hold of, and so make this work denied of God the Son, that he did not take hold of the falling angels, to save or recover them: but the Spirit speaks not one word of lapsed angels in either this or the foregoing chapter, and so it cannot refer to them; and for good angels, they never departed or fell, that he should stretch out his hand to save them. And it cannot be understood otherwise than affirmatively here, which must needs have another sense, because the same act is denied and affirmed. The word therefore signifieth to assume, or to take to one, to assume or take into union. He united not to his person the angelical nature, the individual substance of an angel, so as to redeem those sinning lapsed spirits.

But he took on him the seed of Abraham; but he assumed into union with his person the seed of Abraham; which seed is not to be understood here collectively, for either his carnal or believing seed; but it is the one singular, eminent Seed of Abraham, in and by whom, himself, his seed, and all nations were to be blessed, Genesis 22:18, compare Galatians 3:16, the man Christ Jesus. This man, God the Son took of the virgin Mary, the offspring of Abraham, and united him to his person, and of God and this Seed united into one person, became our Lord Jesus Christ, so as he might bring the blessing of salvation to the chosen of God in all nations. The assumption of this eminent Seed into the unity of his own person, is here asserted by the Spirit, and denied concerning any angel, there being no promise ever made to them for it, Zechariah 13:7 Luke 1:31,35 Ga 4:4 1 Timothy 2:5. If the verb signify no such assumption in human authors, as some cavil, it is because the matter to which it is here applied was never treated on among them; and it is common with the Spirit to make words which are ordinary with men, transcendent, when he applieth them to the great mysteries of God, as Trinity, Son, adoption, &c.

For verily he took not on him the nature of angels,.... Good angels; for they are all along spoken of in this book; and it would have been impertinent to have said this of evil angels: and this is to be understood not of a denying help and assistance to the angels; for though they have not redemption from Christ, which they needed not, yet have they help from him; they are chosen in him, and are gathered together under him; and he is the head of them, and they are upheld and sustained by him in their being, and well being: but of a non-assumption of their nature; there was no need of it with respect to good angels, and there was no salvation designed for evil ones; and to have assumed the nature of angels, would have been of no service to fallen man; an angelic nature is not capable of death, which was necessary to atone for sin, save men, and destroy Satan: this negative proposition is very strongly put, "he never took", as the Vulgate Latin version more rightly renders it; at no time, in no place; nor is it said in any place of Scripture that he did; this is a certain truth, and not to be disputed. The Syriac and Arabic versions render it, "he took not of, or from angels"; he took not any individual from among them:

but he took on him the seed of Abraham; not all his posterity, but some individual, as the word seed is sometimes used, Genesis 4:25. Christ assumed human nature as derived from Abraham; for the Messiah was to spring from Abraham, and is promised, as that seed of his, in whom all nations should be blessed; and he was particularly promised to the Jews, the seed of Abraham, to whom the apostle was writing; and it was with a view to Abraham's spiritual seed, the children of the promise, that Christ partook of flesh and blood: the word here used signifies to catch hold of anyone ready to perish, or to lay hold on a person running away, and with great vehemence and affection to hold anything fast, that it be not lost, and to help persons, and do good unto them; all which may be observed in this act of Christ's, in assuming an individual of human nature, in Abraham's line, into union with his divine person; whereby he has saved those that were gone out of the way, and were ready to perish, and done them the greatest good, and shown the strongest affection to them: and from hence may be learned the deity and eternity of Christ, who was before Abraham, as God, though a son of his as man; and his real humanity, and that it was not a person, but a seed, a nature he assumed; and also the union and distinction of natures in him: and Christ's taking human, and not angelic nature, shows the sovereignty of God, and his distinguishing grace and mercy to men.

{15} For verily he took not on him the {b} nature of angels; but he took on him the {c} seed of Abraham.

(15) He explains those words of flesh and blood, showing that Christ is true man, and not by changing his divine nature, but by taking on man's nature. He names Abraham, regarding the promises made to Abraham in this behalf.

(b) The nature of angels.

(c) The very nature of man.

Hebrews 2:16. The necessity for the assumption of flesh and blood on the part of the Redeemer is more fully brought to light by means of an establishing of the characteristic τούτους ὅσοι κ.τ.λ., Hebrews 2:15. This assumption was necessary, since the object of this redemption was confessedly not angels, i.e. beings of a purely spiritual nature, but descendants of Abraham, i.e. beings of flesh and blood.

οὐ δήπου] or δή που, as it is more correctly written, does not signify: “nowhere” (Luther, Zeger, Calvin, Schlichting, Limborch, Bisping, al.; Vulg.: nusquam), in such wise that που should be referred to a passage in the O. T., and the sense would result: nowhere in the O. T. is it spoken of, that, etc.[51]

For such reference must at least have been indicated by the context, which is not the case. Δή που stands rather, according to purely classical usage (in the N. T., for the rest, it is found only here; with the LXX. not at all), to denote, in ironical form of expression, the presupposition that the statement to be expressed is a truth raised above all doubt, which must be conceded by every one. It corresponds to our “assuredly,” “surely” (doch wohl), “I should think,” to the Latin “opinor.” Comp. Hartung, Partikellehre, I. p. 285; Klotz, ad Devar. p. 427.

ἐπιλαμβάνεσθαί τινος] to take a helping interest in any one (comp. Sir 4:11), here to deliver him from the guilt and punishment of sin (comp. ἀπαλλάξῃ, Hebrews 2:15; and εἰς τὸ ἱλάσκεσθαι τὰς ἁμαρτίας τοῦ λαοῦ, Hebrews 2:17; wrongly, because τούτους ὅσοι κ.τ.λ., Hebrews 2:15, stands not in reciprocal relation with ἐπιλαμβάνεται, but with the antithesis οὐκ ἀγγέλων ἀλλὰ σπέρματος Ἀβραάμ, Hebrews 2:16; Hofmann, Schriftbew. II. 1, p. 59, 2 Aufl.: “in order that the fear of death might not in our life terrify and enslave us”). The present, since the ἐπιλαμβάνεσθαι is something still continuing. The interpretation of Chrysostom, Oecumenius, Theophylact, Primasius, Erasmus, Luther, Clarius, Vatablus, Zeger, Calvin, Beza, Calov, Wolf, and many others: not angels, but the seed of Abraham, that is to say: not the nature of angels, but the nature of the seed of Abraham did Christ assume, has fallen into deserved disrepute;[52] only Castellio, however, first perceived its grammatical impossibility. The proposal of Schulz to supply ὁ θάνατος from Hebrews 2:14-15 as the subject to ἐπιλαμβάνεται: “for certainly he (death, or the lord of death) does not lay hold of, or carry off, angels, but the posterity of Abraham does he lay hold of,” is indeed grammatically permissible; logically, however, it does not commend itself, inasmuch as Hebrews 2:17 stands in close connection with Hebrews 2:16, but at Hebrews 2:17, as Hebrews 2:14-15, the subject again is naturally Christ.

ἀγγέλων] without article, like the following σπέρματος Ἀβραάμ, generically. The author here excludes the angels from the province of the redemption which takes place through Christ. He is thus brought into contradiction with the teaching of Paul (comp. Colossians 1:20)—a position which is wrongly denied by Hofmann, Schriftbew. II. 1, p. 59 f.; Delitzsch, and Moll; by the first-named upon the untenable ground that “the design in this connection was not to say whom Jesus helps and whom He does not help, but what He is for those with whom He concerns Himself, for whom He exerts Himself!”

σπέρματος Ἀβραάμ] does not denote mankind in general (Bengel, Böhme, Klee, Stein, Wieseler, Chronologie des apostol. Zeitalters, p. 491 f., al.), in such wise that the expression should be taken in the spiritual sense, or “the congregation of God, reaching over from the O. T. into the N. T., which goes back to Abraham’s call and obedience of faith for its fundamental beginning, Israel and the believers out of all mankind, the whole good olive tree, which has the patriarchs as its sacred root, Galatians 3:29; Romans 4:16; Romans 11:16” (Delitzsch, Hofmann, II. 1, p. 60, 2 Aufl.; Kluge, Kurtz), which must have been introduced and made manifest by the context; but the Jewish people (comp. τοῦ λαοῦ, Hebrews 2:17; τὸν λαόν, Hebrews 13:12). For Apollos, who (according to sec. 1 of the Introduction) is to be regarded as the author of the epistle, the conviction of the universality of Christianity must, it is true, have been not less firmly established than for Paul himself. He has mentioned, however, in place of the genusi.e. in place of mankind in general—only a species of this genus, namely, Jewish humanity; just because he had only to do with born Jews as the readers of his epistle. Grotius: Hebraeis scribens satis habet de illis loqui; de gentibus alibi loquendi locus. Rightly at the same time does de Wette remark that Paul, even under a precisely identical state of the case, would hardly have expressed himself as is here done. Comp. also Reuss (Nouvelle Revue de Théologie, vol. V., Strasb. et Paris 1860, p. 208): “Nous doutons, que Paul eût pu traiter un pareil sujet en s’imposant un silence absolu sur un principe, qui était, à vrai dire, le centre de son activité apostolique.”

[51] Ebrard still finds in ver. 16 a proof from the O. T. Only he supposes the author did not here feel it needful to cite a single passage, but that it sufficed to remind of a universally acknowledged fact of the O. T.!

[52] M‘Caul alone has espoused it afresh.

16. For verily he took not on him the nature of angels] Rather, “for assuredly it is not angels whom He takes by the hand.” The word δήπου, “certainly,” “I suppose,” occurs here only in the N. T. or LXX., though common in Philo. In classic Greek it often has a semi-ironic tinge, “you will doubtless admit that,” like opinor in Latin. All are now agreed that the verb does not mean “to take the nature of,” but “to take by the hand,” and so “to help” or “rescue.” Beza indeed called it “execrable rashness” (exsecranda audacia) to translate it so, when this rendering was first adopted by Castellio in 1551; but the usage of the word proves that this is the only possible rendering, although all the Fathers and Reformers take it in the other way. It is rightly corrected in the R. V. (comp. Isaiah 49:9-10; Jeremiah 31:32; Hebrews 8:9; Matthew 14:31; Wis 4:11, “Wisdom … takes by the hand those that seek her”). To refer “he taketh not hold” to Death or the Devil is most improbable.

the seed of Abraham] i.e. He was born a Hebrew. He does not at all mean to imply that our Lord came to the Jews more than to the Gentiles, though he is only thinking of the former.

Hebrews 2:16. Δήπου) [you will grant, we may suppose]. A particle expressive of courtesy, and implying some degree of conjecture, στοχασμὸν; but by the οὐκ being added, promoting βεβαίωσιν, confirmation [Hebrews 2:3, assurance]. The whole verse has a wonderful power of explanation; comp. πρόδηλον, ch. Hebrews 7:14. Not angels, therefore us; there is no third party.—ἀγγέλων, of angels) without the article. That is, they are not angels without flesh and blood, of whom He lays hold.—ἐπιλαμβάνεται) Christ lays hold of, or takes, in the words quoted; about to bring assistance, about to deliver, Hebrews 2:15; Hebrews 2:10-11. The same word occurs, ch. Hebrews 8:9; Matthew 14:31. If the apostle were speaking of the very incarnation of the Son of GOD, there would be in the antithesis the singular number ἀγγέλου, an angel, or the angelic nature; as it is, since ἀγγέλων occurs in the plural, σπέρματος, seed, is taken as a collective noun.[21]—ΣΠΈΡΜΑΤΟς ἈΒΡΑᾺΜ, seed of Abraham) So he calls the whole human race, but by Synecdoche, because the reference is to Genesis; and there the promise is found which was given to Abraham, and which belonged especially to his descendants: and Christ was born of the race of Abraham. It is to be added to these observations, that the apostle is writing here to the descendants of Abraham, and it was not suitable to say, σπέρματος Ἀδὰμ, of the seed of Adam, because the first and second Adam are opposed. And yet the Gentiles are not excluded; for “the seed of Abraham” is not opposed to them, but to “the angels;” and all believers are the seed of Abraham. [See Hebrews 2:12, respecting “the great congregation;” comp. Psalm 22:23; Psalm 22:26; Psalm 22:28.—V. g.] I think the omission of the article before σπέρματος corresponds to the construct state of the Hebrew. The omission of the article would not so much include the Gentiles, as exclude the carnal Jews.

[21] Σπέρματος, as a collective noun, expresses not the seed or nature which He assumed, but the whole race which He, as it were, takes by the hand to help. Thus σπέρματος, collective, is a just antithesis to the plural, ἀγγέλων.—ED.

Verses 16, 17. - For verily, etc. The A.V. (following the ancient interpreters) takes this verse as referring to the Incarnation. But

(1) ἐπιλαμβάνεσθαι σπέρματος and, still more, ἐπιλαμβάνεσθαι ἀγγέλων, seems an awkward way of expressing "to assume the nature of." The usual sense of the verb, followed by a genitive, is "to take hold of," as ἐπιλαμβάνεσθαι χειρός (Acts 23:19; Mark 8:23); and especially in the sense of "succouring" (cf. Matthew 14:31; Hebrews 8:9; Isaiah 31:32, Ἐν ἡμέρα ἐπιλᾶμβομένου μου τῆς χειρὸς αὐτῶν; and Ecclus. 4:11, Ἡ σοφία ἐπιλαμβάνεται τῶν ζητούντων αὐτήν.

(2) The present tense of the verb is inappropriate to the past act of the Incarnation, which has, moreover, been sufficiently declared in ver. 14.

(3) The sequence of though+, in the following verse is not easily intelligible if the Incarnation be the subject of this:" Whence it behooved him to be made like unto his brethren;" - this does not follow from his having become incarnate; we should rather say that his incarnation was the means of his being made like them. Translate, therefore, observing the position of the substantives before the verbs, For not, I ween, angels cloth he lay hold of (to succor them), but the seed of Abraham he doth lay hold of. The allusion is to its being the human "children of promise," and not angels, that are denoted in prophecy as being, and acknowledged to be, the object of the Messianic redemption. The expression, "the seed of Abraham," is, of course, not intended to exclude the Gentiles: it is appropriately used in reference to the Messianic promises of the Old Testament (cf. Genesis 23:18; Isaiah 41:8): and the extension of its meaning to "all them that believe" would be as familiar to the first readers of the Epistle as to us (cf. Matthew 3:9; John 8:39; Romans 4:11, 16). The conclusion of ver. 17 (which repeats virtually what has been alleged before, after reason given) now naturally follows: Whence it behooved him in all things to be assimilated to his brethren; i.e. to the race which was the object of his redemptive succor. But, further, why the need of this entire assimilation, to the extent of participation in suffering unto death? That he might become a merciful (or, compassionate) high priest, in things pertaining to God, to make propitiation for the sins of the people. It was that he might be fully constituted as the High Priest of humanity. Here, according to the manner of the Epistle, the view of priesthood, to be afterwards set forth at length, is briefly hinted. It is taken up in Hebrews 5, after the conclusion that Christ is man's High Priest has been reached by another line of argument (see preceding summary). In Hebrews 5. one of the essentials of a true high priest (whose office is to mediate for man in things pertaining to God) is set forth as being that he should be of the same race and nature with those for whom he mediates, and able in all respects to sympathize with them: and this view is here foreshadowed. Hebrews 2:16Verily (δήπου)

N.T.o. Doubtless, as is well known.

Took not on him (οὑ ἐπιλαμβάνεται)

Rend. he doth not take hold. Comp. Matthew 14:31; Mark 8:23; Acts 18:17. Absolutely, in the sense of help, Sir. 4:11. The Greek and Latin fathers explained the verb in the sense of appropriating. He did not appropriate the nature of angels. Angels did not need to be delivered from the fear of death.

The nature of angels (ἀγγέλων)

The nature is not in the Greek, and does not need to be supplied if ἐπιλαμβάνεται is properly translated. Rend. not of angels doth he take hold. It is not angels who receive his help.

The seed of Abraham

The one family of God, consisting of believers of both dispensations, but called by its O.T. name. See Psalm 105:6; Isaiah 41:8, and comp. Galatians 3:29. The O.T. name is selected because the writer is addressing Jews. The entire statement in Hebrews 2:16, Hebrews 2:17 is not a mere repetition of Hebrews 2:14, Hebrews 2:15. It carries out the line of thought and adds to it, while at the same time it presents a parallel argument to that in Hebrews 2:14, Hebrews 2:15. Thus: Hebrews 2:14, Hebrews 2:15, Christ took part of flesh and blood that he might deliver the children of God from the fear of death and the accusations of Satan: Hebrews 2:16, Hebrews 2:17, Christ takes hold of the seed of Abraham, the church of God, and is made like unto his brethren, tempted as they are, in order that he may be a faithful high priest, making reconciliation for sin, thus doing away with the fear of death, and enabling his people to draw near to God with boldness. Comp. Hebrews 4:15, Hebrews 4:16. Christ gives that peculiar help the necessity of which was exhibited in the O.T. economy under which the original seed of Abraham lived. The fear of death, arising from the consciousness of sin, could be relieved only by the intervention of the priest who stood between God and the sinner, and made reconciliation for sin. Jesus steps into the place of the high priest, and perfectly fulfills the priestly office. By his actual participation in the sorrows and temptations of humanity he is fitted to be a true sympathizer with human infirmity and temptation (Hebrews 5:2), a merciful and faithful high priest, making reconciliation for sin, and thus abolishing the fear of death.

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