Cyril of Alexandria : 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. — ON THE INCARNATION 681 Cyril of Alexandria : 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. — ON THE INCARNATION 684 John Chrysostom : 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." — Homily on Hebrews 5 John Chrysostom : 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." — Homily on Hebrews 5 Methodius of Olympus : 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 — Methodius Oration Concerning Simeon and Anna Oecumenius : "but he took hold of the seed of Abraham." The term "he took 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." — The Pseudo-Oecumenian Catena on Hebrews Theodoret of Cyrus : 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. — INTERPRETATION OF Hebrews 2 Theodoret of Cyrus : 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. — INTERPRETATION OF Hebrews 2