<- Previous   First   Next ->

Nothing is said of the effect of the Incarnation on angels, or other beings than man. Man's fall necessarily affected all creation, and so also did man's restoration. But here the writer is simply explaining the fitness of the Incarnation.

Many however have endeavoured to determine why fallen man should have been redeemed and not fallen angels. Primasius, for example, suggests the following reasons:

1. Man was tempted by the devil: the devil had no tempter.
2. Man yielded to an appetite for eating which naturally required satisfaction. The devil as spirit was inexcusable.

3. Man had not yet reached the presence of God, but was waiting to be transferred thither. The devil was already in heaven.

It is evident that we have no powers to discuss such a subject. In this connexion too it may be noticed that the writer says nothing distinctly of the calling of the Gentiles. He regards the whole divine work of Christ under the aspect of typical foreshadowing. Comp. Heb. 5:11 note.

2:17. The necessity of the Incarnation is shewn further from a consideration of the scope of Christ's work. His purpose to help man involved the redemption of fallen man; and He who helps must have sympathy with those whom He helps. Wherefore He was bound to be made like to His brethren in all things, that He might be a merciful and faithful High-priest ... For men are not only beset by temptations in the fierce conflicts of duty: they are also burdened with sins; and Christ had to deal with both evils.

Thus we are introduced to the idea which underlies the institution of Priesthood, the provision for a fellowship between God and man, for bringing God to man and man to God. See Additional Note.
o{qen ] Whence, wherefore ...since it was His pleasure to help fallen man. The word o{qen is not found in St Paul's Epistles. It is comparatively frequent in this Epistle, 3:1; 7:25; 8:3; 9:18. It occurs also (nine times in all) in St Matt., St Luke, Acts, 1 John. It marks a result which flows naturally (so to speak) from what has gone before.
w[feilen ] he was bound ...Latt. debuit ...The requirement lay in the personal character of the relation itself. Comp. Heb. 2:3, 12; 1 John 2:6 note.

Dei' ( e[dei ) describes a necessity in the general order of things ( oportet ): Heb. 2:1; 9:26; 11:6.
kata; pavnta ] Vulg. per omnia similari. The ‘likeness’ which has been shewn in nature before (14) is now shewn to extend to the circumstances of life: ejtevcqh, fhsivn, ejtravfh, hujxhvqh, e[paqe pavnta a{per ejcrh'n, tevlo" ajpevqanen (Chrysost.). Id est educatus crevit, esuriit, passus est ac mortuus (Primas.). oJmoiwqh'nai ] Comp. Heb. 4:15 pepeirasmevno" kata; pavnta kaqj oJmoiovthta (7:15 kata; th;n oJmoiovthta Melcisedevk ). Phil. 2:7 ejn oJmoiwvmati ajnqrwvpwn genovmeno" . Rom. 8:3; (Matt. 6:8; Acts 14:11). The use of toi'" ajdelfoi'" calls up the argument of the former verses (Heb. 2:11).
i{na ... eij" tov...º {Ina expresses the immediate definite end: eij" tov (which is characteristic of St Paul) the object reached after or reached. Eij"
tov
...occurs 7:25; 8:3; 9:14; 11:3; 12:10; 13:21.
i{na...gevnhtai ] that He might (may) become, shew Himself ... Latt. ut fieret ... The discharge of this function is made dependent on the fulfilment of the conditions of human life. Comp. Heb. 5:1 ff. The verb givgnesqai suggests the notion of a result reached through the action of that which we regard as a


<- Previous   First   Next ->