The Hebrews author provides us in 2:14–18 with some remarkable Christology. The necessity of the Incarnation is discussed, along with Jesus’ death and the role of Jesus as High Priest. These are some of the most important and essential doctrines of Christianity. They speak to the atonement, the work of Christ, and the security of our salvation.
Placing these truths from Hebrews over and against Islam makes them even more poignant. The question at the root of this consideration is: How does God relate to humans? Christianity teaches that God comes near to us, suffers for and with us, and saves us through His sacrifice. Islam teaches that God is near in knowledge, power, and mercy, but denies that God could draw near via Incarnation.
This makes Hebrews 2:14–18 a text that is in direct opposition to Islam, and at the same time, a great encouragement to Christians. Hebrews 2:14 (ESV) reads, “Since therefore the children share in flesh and blood, he himself likewise partook of the same things.…” The doctrine of the Incarnation, that Jesus became a human (John 1:14; Philippians 2:6–8), is fundamental to Christianity.
The Greek word meteschēken (μετέσχεν), “partook,” means total participation. The Incarnation is necessary for three reasons. First, for revelation: Jesus in the exact imprint of God’s nature (Hebrews 1:3); in Him we do not simply know about God, but we know God (John 14:9). Second, for redemption: Only by becoming a human could Jesus be a substitutionary atonement for sin (2 Corinthians 5:21). Third, for relational nearness: Jesus is Immanuel, God with us (Matthew 1:23), not a God who only forgives as he wishes and does not provide a sacrifice.
“Jesus is Immanuel, God with us.”
Islam, on the other hand, flatly denies that God could become a human. The doctrine of tawḥīd (absolute monotheism) relegates God to total otherness (Surah 42:11). Though Surah 50:16 says Allah is closer than a person’s jugular vein, that is in regards to his knowledge, not in regards to personal relationship or Incarnation. In Islam, God does not and cannot become a human. Without the Incarnation, there can be no revelation, no redemption, and no relational nearness.
Islam teaches that God is transcendent, and calls people to submit to Him by obedience and repentance. The question is, can God be known? Christianity answers, “Yes, in Jesus!” Islam answers, “Yes, through revelation and submission,” but denies that God can be known through incarnation. If God does not incarnate, how can humans relate to him? How can they know of his love and character beyond what is written about him? The Incarnation provides the deepest revelation of God, and Islam is missing it. Hebrews 2:14b–15 (ESV) says, “…that through death he might destroy the one who has the power of death, that is, the devil, and deliver all those who through fear of death were subject to lifelong slavery.”
The gospel is not just about forgiveness; it is about victory. Jesus’ death and resurrection did more than provide an example of self-sacrifice—it was a cosmic victory over sin, Satan, and death itself. Christ’s death is a substitutionary sacrifice that satisfies divine justice and defeats the power of death (Isaiah 53:4–6; Romans 3:25–26). His death satisfied divine justice, making salvation possible for all who believe (1 John 2:2; 2 Corinthians 5:21). His resurrection conquered death, providing believers with eternal life (1 Corinthians 15:54–57).
“Jesus’ death and resurrection did more than provide an example of self-sacrifice—it was a cosmic victory over sin, Satan, and death itself.”
The Greek word katargēsē (καταργήσῃ) in Hebrews 2:14, often translated as “destroy,” does not mean that Satan was annihilated. Rather, it means to nullify or render powerless. This means Satan’s authority over death has been decisively broken, though he remains active until Christ’s final victory (1 Corinthians 15:24–26).
This stands in stark contrast to Islam’s view of salvation. Islam does not provide a sacrificial atonement for sin. Forgiveness comes through repentance, obedience, and the mercy of Allah. Salvation is achieved through faith in Allah, good deeds, and divine mercy (Surah 23:102–103). The cross is denied, as Surah 4:157 states that Jesus was not crucified but that it only appeared so. Many Islamic scholars argue that someone else (perhaps Judas) was crucified in His place.
Furthermore, there is no victory over death—only judgment. Muslims believe everyone must face the Day of Judgment, where their deeds will be weighed. While shafa’ah (intercession) is sometimes attributed to Muhammad, there is no assurance that it will be granted. Even Muhammad’s own fate is ultimately left to the mercy and judgment of Allah (Surah 46:9).
“Even Muhammad’s own fate is ultimately left to the mercy and judgment of Allah.”
The gospel proclaims release from the fear of death. Christ’s resurrection ensures the believer’s resurrection (John 11:25–26). On the other hand, Islam gives the believer no guarantee that he or she will be redeemed. Death must be a constant fear when the hope of victory in Christ is missing. Instead of the hope of resurrection and everlasting joy in the presence of God, the Islamic believer doubts and anxiously hopes for the mercy of Allah. Hebrews 2:17 (ESV) states,
“Therefore he 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.”
In the Judaic system, the high priest entered the Holy of Holies once a year to offer sacrifices (Leviticus 16). Christ entered not a man-made temple, but the heavenly one, and offered Himself as a sacrifice (Hebrews 9:11–12). Islam does not have a priest to make atonement for the believer, although there is a tradition that Muhammad will intercede before Allah on behalf of Muslims on Judgment Day. Muslims believe that they will stand before Allah on that day and be judged according to their deeds (Surah 99:6–8).
We must ask: Who will plead our case before God? Christianity gives us a High Priest who has already made the perfect sacrifice. Islam leaves sinners to hope that their deeds will be enough. But human effort can never bridge the infinite gap between sinful humanity and a holy God. Jesus, as our High Priest, does not merely offer sacrifices—He is the sacrifice. Christians’ confidence before God is rooted in Christ’s work, not their own merits.
“Christians’ confidence before God is rooted in Christ’s work, not their own merits.”
Islam is like a courtroom where the defendant stands alone, uncertain of the judge’s verdict. Christianity is like a courtroom where the judge Himself steps down and takes the punishment in the defendant’s place.
This is the heart of the gospel—a Savior who has come to rescue us, not a God who might (or might not) forgive according to his mercy but does not provide a sacrificial mediator. In Jesus, we find not only a teacher or a prophet but the very presence of God, who came near, suffered for us, and secured our salvation for eternity.
For more from Tim Orr, check out his Substack HERE. Used by permission.
