We have already observed that the A.V. italics make Hebrews 2:16 a somewhat needless repetition. May there

not be some meaning which has been on the surface all the while? We believe there is. There is a footnote in the

Emphatic Diaglott which reads, `For truly it', i.e. the fear of death, or death itself, `does not lay hold of, or seize on

angels, but of the seed of Abraham it does lay hold' (Theolog Ref. and Kneeland). Those of our readers who are not

conversant with the original must know that `he' or `it' is contained within the verb epilambanomai, and

epilambanetai means equally it, as well as He, takes hold Let us look at the structure again, verses 14-16 are

included together there under one member:

C 14-16. Oneness in death and deliverance.

This member is made up of parts, and we can test the congruity of this new suggestion here.

C 14-16.

A The death of Christ.

The destruction of the Devil who had the strength

of death.

A The deliverance of those subject to bondage of

fear of death.

The seed of Abraham laid hold of by fear of

With the exception of the fourth line, the emphatic word is death. If the A.V. reading be retained it introduces a

discordant note. If the idea of `assisting' be adopted it harmonizes with `deliverance', but has no relation with the

emphatic word `death'.

What has Scripture to say about angels and death? Luke 20:35,36 says:

`But they which are accounted worthy to obtain that age (the very pith and marrow of Hebrews) and the resurrection

from the dead, neither marry, nor are given in marriage: NEITHER CAN THEY DIE ANY MORE, FOR THEY ARE

EQUAL TO THE ANGELS' (not AV JP).

If the seed of Abraham, and flesh and blood, were laid hold of by the fear of death and thereby brought into

bondage, Christ's becoming flesh and delivering them from that bondage is a fitting sequel.

`Wherefore in all things it behoved Him to be made like unto His brethren, that He might be a merciful and faithful

High Priest' (Heb. 2:17).

We have already seen that the Lord Jesus `tasted death', and in the garden of Gethsemane His soul was

exceeding sorrowful even unto death. Three times He prayed with reference to that awful cup. Hebrews 5:7 tells us

that He was heard for His piety. There is a direct connection between Gethsemane and the Melchisedec priesthood

of Christ in Hebrews 5. It is an expansion of Hebrews 2:16-18. Since Christ has come and died and risen again,

such words as 2 Timothy 1:10 can be written:

`Our Saviour Jesus Christ, Who hath on the one hand rendered death powerless (same word Heb. 2:14) and on the other

hand illuminated life and incorruptibility through the gospel'.

Those who once were subject to bondage can now look death in the face and say, `O death, where is thy sting?'

`For which reason it behoved Him to be made like to His brethren in all things (kata panta), in order that He might be a

merciful and a faithful high priest in things pertaining to God, with a view to making a propitiation for the sins of

the people. For in that He Himself hath suffered being tempted, He is able to succour them that are tempted'

(Heb. 2:17,18 not AV JP).

`All things' here is panta, a word liable to much abuse. For although it may seem a very forceful argument to

say emphatically, `God says all things, and that does not admit of exception', we find that this very epistle interprets

its own language for us, and definitely teaches that `all' does not necessarily mean `all' in our sense of the word.

Hebrews 4:15 returns to the theme of Hebrews 2:17,18:

`For we have not an High Priest Which cannot be touched with the feeling of our infirmities; but One having been

tempted in all points (kata panta) like (see 2:17) as we are, SIN EXCEPTED' (not AV JP).