Exegetical and Hermeneutical Commentary of Hebrews 2:14

Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil;

14 18. A fuller statement of the moral fitness of Christ’s participation in human sufferings

14. are partakers of flesh and blood ] Rather, “have shared (and do share) in blood and flesh,” i.e. are human. They are all inheritors of this common mystery. This is implied by the perfect tense. “Blood and flesh,” as in Eph 6:12.

likewise ] This word furnished the Fathers with a strong argument against the Docetae who regarded the body of Christ not as real but as purely phantasmal.

took part of the same ] Because, as he goes on to intimate, it would otherwise have been impossible for Christ to die. Comp. Php 2:8. The aorist implies the one historic fact of the Incarnation.

he might destroy ] Rather, “He may bring to nought,” or “render impotent.” See 2Ti 1:10, “Jesus Christ hath abolished death;” 1Co 15:51-57; Rev 1:18. The word occurs 28 times in St Paul, but elsewhere only here and in Luk 13:7, though sometimes found in the LXX.

him that had the power of death ] Rather, “him that hath,” i.e. in the present condition of things. But Christ, by assuming our flesh, became “the Death of death,” as in the old epitaph,

“Mors Mortis Morti mortem nisi morte dedisset

Aeternae vitae janua clausa foret;”

which we may render

“Had not the Death of death to Death by death his death-blow given,

For ever closd were the gate, the gate of life and heaven.”

It is, however, possible that the phrase, “the power of death,” does not imply that the devil can, by God’s permission, inflict death, but that he has “a sovereignty, of which death is the realm.”

that is, the devil ] This is the only place in this Epistle in which the name “Devil” occurs. It is nowhere very frequent in the N.T. The English reader is liable to be misled by the rendering “devils” for “demons” in the Gospels. Satan has the power of death, if that be the meaning here, not as lord, but as executioner (comp. Rev 9:11); his power is only a permissive power (Joh 8:44; Rev 12:10; Wis 2:24 , “Through envy of the devil came death unto the world).” The manner in which Christ shall thus bring Satan to nought is left untouched, but the best general comments on the fact are in 1 Corinthians 15 and the Apocalypse. Nor does this expression encourage any Manichean or dualistic views; for, however evil may be the will of Satan, he can never exercise his power otherwise than in accordance with the just will of God. The Jews spoke of an Angel of Death, whom they called Sammael, and whom they identified with Satan (Eisenmenger, Entd. Judenth. ii. p. 821

Fuente: The Cambridge Bible for Schools and Colleges

Forasmuch then – Since; or because.

As the children – Those who were to become the adopted children of God; or who were to sustain that relation to him.

Are partakers of flesh and blood – Have a human and not an angelic nature. Since they are men, he became a man. There was a fitness or propriety that he should partake of their nature; see the 1Co 15:50 note; Mat 16:17 note.

He also himself, … – He also became a man, or partook of the same nature with them; see the notes at Joh 1:14.

That through death – By dying. It is implied here:

(1)That the work which he undertook of destroying him that had the power of death, was to be accomplished by his own dying; and,

(2)That in order to this, it was necessary that he should be a man. An angel does not die, and therefore he did not take on him the nature of angels; and the Son of God in his divine nature could not die, and therefore he assumed a form in which he could die – that of a man. In that nature the Son of God could taste of death; and thus he could destroy him that had the power of death.

He might destroy – That he might subdue, or that he might overcome him, and destroy his dominion. The word destroy here is not used in the sense of closing life, or of killing, but in the sense of bringing into subjection, or crushing his power. This is the work which the Lord Jesus came to perform – to destroy the kingdom of Satan in the world, and to set up another kingdom in its place. This was understood by Satan to be his object: see the Mat 8:29 note; Mar 1:24 note.

That had the power of death – I understand this as meaning that the devil was the cause of death in this world. He was the means of its introduction, and of its long and melancholy reign. This does not affirm anything of his power of inflicting death in particular instances – whatever may be true on that point – but that death was a part of his dominion; that he introduced it; that he seduced man from God, and led on the train of woes which result in death. He also made it terrible. Instead of being regarded as falling asleep, or being looked on without alarm, it becomes under him the means of terror and distress. What power Satan may have in inflicting death in particular instances no one can tell. The Jewish Rabbis speak much of Sammael, the angel of death – mal’aak hamuwt – who they supposed had the control of life, and was the great messenger employed in closing it.

The Scriptures, it is believed, are silent on that point. But that Satan was the means of introducing death into the world, and all our woe, no one can doubt; and over the whole subject, therefore, he may be said to have had power. To destroy that dominion: to rescue man; to restore him to life; to place him in a world where death is unknown; to introduce a state of things where not another one would ever die, was the great purpose for which the Redeemer came. What a noble object! What enterprise in the universe has been so grand and noble as this! Surely an undertaking that contemplates the annihilation of death; that designs to bring this dark dominion to an end, is full of benevolence, and commends itself to every man as worthy of his profound attention and gratitude. What woes are caused by death in this world! They are seen everywhere. The earth is arched with graves. In almost every dwelling death has been doing his work of misery. The palace cannot exclude him; and he comes unbidden into the cottage. He finds his way to the dwelling of ice in which the Esquimaux and the Greenlander live; to the tent of the Bedouin Arab, and the wandering Tartar; to the wigwam of the Indian, and to the harem of the Turk; to the splendid mansion of the rich, as well as to the abode of the poor. That reign of death has now extended near 6,000 years, and will travel on to future times – meeting each generation, and consigning the young, the vigorous, the lovely, and the pure, to dust. Shall that gloomy reign continue forever? Is there no way to arrest it? Is there no place where death can be excluded? Yes: heaven – and the object of the Redeemer is to bring us there.

Fuente: Albert Barnes’ Notes on the Bible

Heb 2:14

Himself likewise took part of the same

The mystery of godliness

Our Saviours birth in the flesh is an earnest, and, as it were, beginning of our birth in the Spirit.

It is a figure, promise, or pledge of our new birth, and it effects what it promises. As He was born, so are we born also; and since He was born, therefore we too are born. As He is the Son of God by nature, so are we sons of God by grace; and it is He who has made us such.

1. This is the wonderful economy of grace, or mystery of godliness, which should be before our minds at all times, but especially at this season, when the Most Holy took upon Him our flesh of a pure Virgin, by the operation of the Holy Ghost, without spot of sin, to make us clean from all sin. He it was who created the worlds; He it was who interposed of old time in the affairs of the world, and showed Himself to be a living and observant God, whether men thought of him or not. Yet this great God condescended to come down on earth from His heavenly throne, and to be born into His own world; showing Himself as the Son of God in a new and second sense, in a created nature, as well as in His eternal substance.

2. And next, observe, that since He was the All-holy Son of God, though He condescended to be born into the world, He necessarily came into it in a way suitable to the All-holy, and different from that of other men. He took our nature upon Him, but not our sin; taking our nature in a way above nature. It was ordained, indeed, that the Eternal Word should come into the world by the ministration of a woman; but born in the way of the flesh He could not be. How could He have atoned for our sins, who Himself had guilt? or cleansed our hearts, who was impure Himself? or raised up our heads, who was Himself the son of shame? Priests among men are they who have to offer first for their own sins, and then for the peoples; but He, coming as the immaculate Lamb of God, and the all-prevailing Priest, could not come in the way which those fond persons anticipated. He came by a new and living way, by which He alone has come, and which alone became Him. Because He was incarnate by the Holy Ghost of the Virgin Mary, therefore He was Jesus, a Saviour from sin. Because God the Holy Ghost wrought miraculously, therefore was her Son a Holy Thing, the Son of God, and Jesus, and the heir of an everlasting kingdom.

3. This is the great mystery which we are now celebrating, of which mercy is the beginning, and sanctity the end: according to the Psalm, Righteousness and peace have kissed each other. He who is all purity came to an impure race to raise them to His purity. He, the brightness of Gods glory, came in a body of flesh, which was pure and holy as Himself,

without spot, or wrinkle, or any such thing, but holy and without blemish; and this He did for our sake, that we might be partakers of His holiness. He who hath made of one blood all nations of men, so tat in the sin of one all sinned, and in the death of one all died, He came in that very nature of Adam, in order to communicate to us that nature as it is in His person, that our sinful bodies might be made clean by His body, and our souls washed through His most precious blood; to make us partakers of the Divine nature; to sow the seed of eternal life in our hearts; and to raise us from the corruption that is in the world through lust, to that immaculate purity and that fulness of grace which is in Him.

4. And when He came into the world, He was a pattern of sanctity in the circumstances of His life, as well as in His birth. He did not implicate and contaminate Himself with sinners. He came into the world, and He speedily left the world; as if to teach us how little He Himself, how little we His followers, have to do with the world. And while He was here, since He could not acquiesce or pleasure Himself in the earth, so He would none of its vaunted goods. He would not accept lodging or entertainment, acknowledgment, or blandishment, from the kingdom of darkness. He would not be made a king; He would not be called Good Master; He would not accept where He might lay His head. His life lay not in mans breath, or mans smile; it was hid in Him from whom He came and to whom He returned. Now all this is quite independent of the special objects of mercy which brought Him upon earth. Though He had still submitted Himself by an incomprehensible condescension to the death on the Cross at length, yet why did He from the first so spurn this world, when tie was not atoning for its sins? He might at least have had the blessedness of brethren who believed in Him; He might have been happy and revered at home; He might have had the honour in His own country; He might have submitted but at last to what He chose from the first; He might have delayed His voluntary sufferings till that hour when His Fathers and His own will made Him the sacrifice for sin. But He did otherwise; and thus He becomes a lesson to us who are His disciples. He, who was so separate from the world, so present with the Father even in the days of His flesh, calls upon us, His brethren, as we are in Him and He in the Father, to show that we really are what we have been made, by renouncing the world while in the world, and living as in the presence of God. (J. H. Newman, D. D.)

The moral significance of Christs humanity

I. THE HUMANITY OF CHRIST WAS SELF-ASSUMED.

1. His antecedent existence.

2. His power over existence.

3. His interest in human existence.

II. IT WAS SELF-ASSUMED IN ORDER TO DIE.

1. This fact is as wonderful as the former.

2. This fact can only be justified by the former.

III. HE DIED IN ORDER TO DESTROY THE TERROR OF DEATH IN HUMANITY.

1. The terror of death is an idea.

2. Christs death is suited to remove all painful ideas.

(1) It shows that death is not the end of existence.

(2) It shows that death might become the greatest blessing of existence. (Homilist.)

God translated

He took–he did not inherit, or receive–a body. It is not the language that describes the ordinary birth of a common man. How strange it would sound if we were to speak of our children as if they had a thought or volition respecting their nature, and as if they were pleased to take on them such and such a body, when they were born! It describes voluntary action. It was an act contemplated beforehand. It implies not only pre-existence, but power, dignity, and condescension. But the language clearly indicates a choice of one raised higher than all merely created beings. He took not on Him the nature of angels, but He took on Him the seed of Abraham. That is, He is more than man. He is more than angel. He refused, when turning in His mind the course He should pursue, to take on Him the nature of angels, but concluded, for a good and sufficient reason, to assume even a lower place, and become a man. Is He less than God, that is more than man and more than angel? Did He create, and does He sustain, the world in which we dwell? The first chapter of Johns Gospel unequivocally declares that fact. It is also unequivocally declared in the Hebrews. The practical result, then, of this exposition is this: Christ is presented to us as the comprehensible form of God. He is God translated. They that worship God as a mere spirit worship under the most difficult circumstances in which it is possible for the human mind to worship. It is the Scriptural remedy to worship the Father through Christ. And they that worship Christ as very God are enabled to worship under circumstances which make it very easy. For Christ is God present to us in such a way that our senses, our reason, and our affections, are able to take a personal hold upon Him. It is just the difference between a God afar off and a God near at hand; between a God that the heart can reach, and by its common sympathies understand and interpret, and a God which only the bead and imagination can at all reach or descry–and even these only as astronomers glasses descry nebulous worlds at so vast a distance that the highest powers cannot resolve them, or make them less than mere luminous mist. Why, then, did Christ come into the world, and take the form of man? Because men were His children, because He loved them, and because the way to take hold of them was to bring Himself down into their condition, so that they should be able to see Him and feel Him, and that by the power of sympathy God might have access to every human soul. That is the reason of the incarnation of Christ. He did the same as we do, in faint analogies. A Moravian missionary once went to the West Indies to preach to the slaves, lie found it in possible for him to carry out his design so long as he bore to them the relation of a mere missionary. They were driven into the field very early in the morning, and returned late at night, with scarcely strength to roll themselves into their cabins, and in no condition to be profited by instruction. They were savage towards all of the race and rank of their masters. He determined to reach the slaves by becoming himself a slave. He was sold, that he might have the privilege of working by their side, and preaching to them as he worked with them. Do you suppose the master or the pastor could have touched the hearts of those miserable slaves as did that man who placed himself in their condition? This missionary was but following the example of the Lord Jesus Christ, who took on Him the nature of men, and came among them, and lived as they lived, that He might save them from their sins. Do any think that this view of God is degrading? If your God were Jupiter, it would be; but if He is the Father of the universe, it is ennobling and full of grandeur. The grandest deeds in his world are the loving condescensions of great natures to the help of weak ones. No crown so becomes a king as the service of low and suffering natures by these that are high and happy.

1. In view of this, I remark that, as it is by the personal power of the Lord Jesus Christ, upon the hearts of His children, that He works all goodness in them, so all attempts to live a religious life which leave out this living, personal, present sympathy of the Christ-heart with our human heart, will be relatively imperfect. Mens lives will be imperfect enough, at any rate; but when they neglect this vital inspiration, it seems scarcely possible to live at all with religious comfort. Our religious joy never springs from the conception of what we are, but of what God is. No mans life, attainments, purposes, or virtues can yield him full peace. It is the conviction that we are loved of God, personally by name and nature, with a full Divine insight of our real weakness, wickedness, and inferiority that brings peace. Nor will this become settled and immovable until men know and feel that God loves them from a nature in Himself, from a Divine tendency to love the poor and sinful, that He may rescue and heal them. God is called a sun. His heart, always warm, brings summer to the most barren places. He is inexhaustible in goodness, and His patience beyond all human conception.

2. All those views of God which lead you to go to Him for help and strength are presumptively true views, and all those views of God which tend to repress and drive you away from Him are presumptively false views. Any view which presents God as a being whose justice shall make sinners, who wish to return to Him, unable to do so, is a false View. If we have done wrong, in Him is the remedy. He is the Sun that shows us, when we are in darkness, where to go; He is the bright and morning Star that makes our dawn and twilight come to us; He is our Way; He is our Staff; He is our Shepherd; he is our sceptred King, to defend us, from our adversaries: He is all in all, to all!

3. Those states of mind, then, in us, which bring us nearest to God, and which bring us to Him most confidingly, are such as honour Him most and please Him most. There are a great many who wish they could please God, and would give anything if they could only be prepared to please Him. Most will you please Him when you confide in Him! If earthly parents can lift themselves up into feelings of holy sympathy for a repentant child, what must be the feelings of God when His children come to Him for help to break away from sin, and to lead lives of rectitude? Read the fifteenth chapter of Luke, and find out what Gods feelings are; and then say, I will arise and go to my Father. (H. W. Beecher.)

Christs assumption of human nature

I. AN IMPORTANT FACT IN REFERENCE TO THE SAVIOUR.

1. He assumed true human nature.

2. He did this for the welfare of mankind.

II. THE GREAT OBJECT AND DESIGN CONNECTED WITH THIS FACT,

1. Death is that to which all mankind are subject.

2. Death is placed in the power of the great adversary of man.

3. The prospect of death exposes men to a fear amounting to mental bondage.

4. Christ delivers mankind from this bondage.

Because Christ has made an atonement, Satan has no longer power over men to keep them in bondage. It only remains that we make an application of this atonement by faith, and then over us death has no more power. (J. Parsons, M. A.)

The Christians protector

In a sermon from this text the Rev. Evan Harris, of Merthyr, makes the following divisions.

1. The children.

2. He also.

3. The devil.

I hear some timid disciple say, Ah, I see the devil lurks in that text. Yes, he does; but remember that He also is there too. Fear not, timid one, for it cannot fare badly with the children if He also Himself is between them and the devil. The secret of safety is in being near Him.

Destroy him that had the power of death

The devils possession of the power of death

Sundry are the respects wherein the devil may be said to have the power of death.

1. As he is the executioner of Gods just judgment. He is in this regard as an hangman, who may be said to have the power of the gallows because he hangeth men thereon.

2. As he is like an hunter, fisher, fowler or falconer. He hunteth, fisheth, and fowleth for the life, not of unreasonable creatures only, but also of reasonable men.

3. As he is a thief and continually layeth wait for blood, and seeks the precious life of mans body and soul.

4. As a continual tempter to allure or drive men into sin, and thereby to death. Herein he spared not Christ Himself (Mat 4:1, &c.).

5. As he is an accuser of men and as an adversary to press Gods just law against men, and to call for judgment against them.

6. As he is a tormentor: for when he hath drawn men to sin he affirighteth them with the terror of death and damnation. In general nothing is more terrible than death. In this respect death is called the king of terrors Job 18:14). This kind of power, namely of death, attributed to the devil

(1) Showeth wherein his strength especially lieth: even in doing mischief and bringing men to destruction. His power is to hurt men. In this respect he hath names of destruction given unto him–as in Hebrew Abaddon, and in Greek Apollyon (Rev 9:11), and he is styled a murderer Joh 8:44).

(2) It manifested the vile slavery and woful bondage of the devils vassals. They serve him who hath the power of death, and doth what he can to bring all to death. What can any expect from him but death? The task that he puts on them is sin: the wages that he gives is death (Rom 6:23).

(3) It is an incitation unto those to whom this kind of power is made known to be more watchful against Satan, more manful in resisting him, and the better prepared against his assaults.

(4) It warneth all of all sorts to renounce the devil and all his works, to come out of his Babel: to come into and abide in the glorious liberty of the sons of God, which Christ has purchased for us: and to renounce Satans service. As the devil hath the power of death, so Christ hath the power of Joh 6:39-40).

(5) It amplifieth both the glory and also the benefit of that conquest which Christ hath gotten over him that hath the power of death. Tile glory of that victory appeareth herein, that he hath overcome so potent an enemy as had the power of death. The benefit thereof herein appears that he hath overcome so malicious and mischievous an enemy as exercised his power by all manner of death. Hence ariseth the ground of this holy insultation, O death, where is thy sting? (1Co 15:55). He who had the power of death, being destroyed, death now can have no more power over them that are redeemed by Christ. (W. Gouge.)

The death of death

We fear death with a double fear. There is, first, the instinctive fear, shared also by the animal creation, for the very brutes tremble as the moment of death draws near. Surely this fear is not wrong. It is often congenital and involuntary, and afflicts some of Gods noblest saints; though doubtless these will some day confess that it was most unwarrantable, and that the moment of dissolution was calm, and sweet, and blessed. The child whose eyes feast upon a glowing vista of flower and fruit, beckoning it through the garden gate, hardly notices the rough woodwork of the gate itself as it bounds through; and probably the soul, becoming aware of the beauty of the King and the glories of its home, is too absorbed to notice the act of death, till it suddenly finds itself free to mount, and soar, and revel in the dawning light. But there is another fear of death, which is spiritual.

1. We dread its mystery. What is it? Whither does it lead? Why does it come just now? What is the nature of the life beyond?

2. We dread its leave-taking. The heathen poet sang sadly of leaving earth, and home, and family. Long habit endears the homeliest lot, and the roughest comrades; how much more the truehearted and congenial; and it is hard to part from them.

3. Men dread the afterdeath. The sting of death is sin. How can mortal man be just with God? How can he escape hell, and find his place amid the happy, festal throngs of the Golden City? All these fears were known to Christ. And He knew that they would be felt by many who were to be closely related to Him as brethren. If, then, He was prompted by ordinary feelings of compassion to the great masses of mankind, He would be especially moved to relieve those with whom He had so close an affinity, as these marvellous verses unfold. But in order to do it, He must die. He could not be the death of death, unless He had personally tasted death. He needed to fulfil the law of death, by dying, before He could abolish death. But He could only have died by becoming man. Perhaps there is no race in the universe that can die but our own. Others die because they are born; Christ was born that He might die.

I. BY DEATH CHRIST DESTROYED THE POWER OF DEATH. Scripture has no doubt as to the existence of the devil. And those who know much of their own inner life, and of the sudden assaults of evil to which we are liable, cannot but realise his terrible power. And from this passage we infer that that power was even greater before Jesus died. He had the power of death. It was a chief weapon in his infernal armoury. The dread of it was so great as to drive men to yield to any demands made by the priests of false religions, with their dark impurities and hideous rites. Thus timid sheep are scared by horrid shouts and blows into the butchers shambles. But since Jesus died, the devil and his power are destroyed. Destroyed! Certainly. Not in the sense of being extinct. Still he assails the Christian warrior, though armed from head to foot; and goes about seeking whom he may devour, and deceives men to ruin. Yet he is destroyed. Are we not all familiar with objects which are destroyed without being actually ended. Destroyed as objects of dread, though they linger in an attenuated and impotent existence. Satan exists as a strong man; he is no longer armed, and is the attenuated shadow of his former self.

II. BY DEATH CHRIST DELIVERS FROM THE FEAR OF DEATH. A. child was in the habit of playing in a large and beautiful garden, with sunny lawns; but there was one part of it, a long and winding path, down which he never ventured; indeed he dreaded to go near it, because some silly nurse had told him that ogres and goblins dwelt within its darksome gloom. At last his eldest brother heard of his fear, and after playing one day with him, went with him to the embowered entrance of the grove, and, leaving him there terror-stricken, went singing through its length, and returned and reasoned with the child, proving his fears were groundless. At last he took the lads hand, and they went through it together, and from that moment the fear which had haunted the place fled. And the memory of that brothers presence took its place. So has Jesus done for us. (F. B.Meyer, B. A.)

The destroyer destroyed

In Gods original empire everything was happiness, and joy, and peace. If there be any evil, any suffering and pain, that is not Gods work. God may permit it, overrule it, and out of it educe much good; but the evil cometh not of God. The devils reign, on the contrary, containeth nought of good; the devil sinneth from the beginning, and his dominion has been one uniform course of temptation to evil and infliction of misery. Death is a part of Satans dominion, he brought sin into the world when he tempted our mother Eve to eat of the forbidden fruit, and with sin he brought also death into the world, with all its train of woes. Since that time Satan hath ever gloated over the death of the human race, and he hath had some cause of glory, for that death has been universal. There is something fearful in death. It is frightful even to him that hath the most of faith. It is only the gildings of death, the afterwards, the heaven, the glory, that maketh death bearable even to the Christian. Death in itself must ever be an unutterably fearful thing to the sons of men. And oh I what ruin doth it work! Now, this is Satans delight. He conceives death to be his masterpiece, because of its terror, and because of the ruin which it works. The greater the evil, the better doth he delight in it. And death is very lovely to the devil for another reason–not only because it is his chief work on earth, but because it gives him the finest opportunity in the world for the display of his malice and his craft. Usually with many of the saints, if not in the last article of death, yet some little time before it, there is a ferocious onslaught made by the great enemy of souls. And then he loves death, because death weakens the mind. The approach of death destroys some of the mental power, and takes away from us for a season some of those spirits by which we have been cheered in better days. It makes us lie there, languid and faint and weary. Now is my opportunity, says the evil one; and he steals in upon us. Hence I believe for this reason he is said to have the power of death; for I cannot conceive that the devil hath the power of death in any other sense but this, that it was originated by him, and that he at such time generally displays the most of his malice and of his power.

I. BY THE DEATH OF CHRIST THE DEVILS POWER OVER DEATH IS TO THE CHRISTIAN UTTERLY DESTROYED. The devils power over death lies in three places, and we must look at it in three aspects.

1. Sometimes the devil hath power in death over the Christian, by tempting him to doubt his resurrection, and leading him to look into the black future with the dread of annihilation. But by the death of Christ all this is taken away. If I lie a-dying, and Satan comes to me and says, Thou art to be annihilated, thou art now sinking beneath the waves of time, and thou shalt lie in the caverns of nothingness for ever; thy living spirit is to cease for ever and be not, I reply to him, No, not so; I have no fear of that; O Satan, thy power to tempt me here faileth utterly and entirely. See there my Saviour! He died, for His heart was pierced; He was buried; but, O devil, He was not annihilated, for He rose again from the tomb. And now, O Satan, I tell thee, thou canst not put an end to my existence, for thou couldst not put an end to the existence of my Lord. But now for a more common temptation–another phase of the devils power in death.

2. Full often the devil comes to us in our life-time, and he tempts us by telling us that our guilt will certainly prevail against us, that the sins of our youth and our former transgressions are still in our bones, and that when we sleep in the grave our sins shall rise up against us. Thou pretendest that thou art one of the Lords beloved: now look back upon thy sins: remember on such a day how thy rebellious lusts arose, and thou wast led if not quite to indulge in a transgression, yet to long after it. Recollect how often thou hast provoked Him in the wilderness, how frequently thou hast made His anger wax hot against thee. But now see how through death Christ has taken away the devils power. We reply, In truth, O Satan, thou art right; I have rebelled, I will not belie my conscience and my memory; I own I have transgressed. O Satan, turn to the blackest page of my history, I confess all. But O fiend, let me tell thee my sins were numbered on the scape-goats head of old. Go thou, O Satan, to Calvarys Cross, and see my Substitute bleeding there. Behold, my sins are not mine; they are laid on His eternal shoulders, and He has cast them from His own shoulders into the depths of the sea. Once more, you may suppose a Christian who has firm confidence in a future state. The evil one has another temptation for him.

3. It may be very true, saith he, that you are to live for ever and that your sins have been pardoned; but you have hitherto found it very hard work to persevere, and now you are about to die you will be sure to fail. O fiend, thou temptest us to think that thou wilt conquer us; remember, Satan, that the strength that has preserved us against thee has not been our own: the arm that has delivered us has not been the arm of flesh and blood, else we had long since been overcome. Look thou there, fiend, at Him that is Omnipotent. His Almightiness is the power that preserves us to the end; and therefore, be we never so weak, when we are weak then we are strong, and in our last hour of peril we shall yet overcome thee.

II. But now I want to show you that not only has Christ by His death taken away the devils power in death, but HE HAS TAKEN AWAY THE DEVILS POWER EVERYWHERE ELSE OVER A CHRISTIAN. He hath destroyed, or overcome, him that had the power of death, that is, the devil. Death was the devils chief intrenchment: Christ bearded the lion in his den, and fought him in his own territory; and when He took death from him, and dismantled that once impregnable fortress, He took away from him not only that, but every other advantage that he had over the saint. And now Satan is a conquered foe, not only in the hour of death, but in every other hour and in every other place. He is an enemy, both cruel and mighty; but he is a foe who quakes and quails when a Christian gets into the lists with him; for he knows that though the fight may waver for a little while in the scale, the balance of victory must fall on the side of the saint, because Christ by His death destroyed the devils power. (C. H.Spurgeon.)

Christ, the destroyer of the devil

We take as the works of the devil those which this malignant spirit hath performed in order to the overthrow of the holiness and the happiness of mankind; and we must endeavour to consider or to ascertain how the effects of the atonement so counterbalanced the effects of the apostacy, that our Redeemer, in dying, may actually be said to have destroyed the devil and him works. Now, the effects of the apostacy may justly be considered under two divisions; physical and moral effects: those whose subject is matter, and those whose subject is spirit; and if the Son of God destroyed the works of the devil, He must, in some way or other, have nullified both these effects, so that, physically and morally, He provided a fall remedy for a disorganised creation.

I. LOOK FIRST AT THE PHYSICAL EFFECTS OF ADAMS SIN. Every pain to which flesh is heir, every sickness–the decay, and the dissolution of the body, are to be referred to sin as their first origin; and the temptation to sin having been of Satan, they are to be classed among the works of the devil. And above these consequences existing in ourselves, there are others to be observed in creation around us, whether inanimate or animate. We admit that death is not yet destroyed in the sense of having ceased to possess power; but death no longer reigns by right; it reigns only by sufferance. It is allowed to remain as an instrument for the advancement of certain purposes of the Almighty; but not as a tyrant in whom is vested an undisputed authority. Nay, death succeeded by a resurrection, is not in truth to be designated death. We can gaze on that spectacle of the grave–not the proprietor, not the consumer, not the destroyer, but just simply the guardian of the dust, of human kind, and confess that the resurrection will give overwhelming attestation to the annihilation of death. And if this resurrection is referred to the energies of the atonement it will demostrate to the conviction of all orders of being that the Son of God effected in dying what the text announces as the great end proposed–that through death He might destroy him that had the power of death, that is, the devil. We go on to observe, that similar statements may be applied to all those other effects which we designate the physical effects of rebellion. It is quite true that pain and sorrow are allowed to continue. But it is true that evil is at length to be wholly extirpated from the earth; and that not in consequence of any fresh interposition of God, or any new mediation of Christ, but simply through the effects of that expiatory sacrifice which was offered ages back upon Calvary. Then, when righteousness shall clothe every province of the globe, and happiness, the purest and most elevated, shall circulate through the hearts and homes of all the worlds families, and the lustre of an untarnished loveliness shall gild the face of every landscape, then shall our text be accomplished; then shall it be put beyond doubt that there was a virtue in the atonement to counteract all the physical effects of apostacy.

II. We have now to consider what we term THE MORAY. CONSEQUENCES OF APOSTACY, and we own it more difficult to prove their destruction than that of the physical. We shall fasten at once on the hard point of the question. Beyond all doubt the grand work of the devil is the everlasting destruction of the human soul. If it were the work of the devil to bring mankind to share his own heritage of woe; and if, in spite of the interposition of Christ, a vast multitude of our race shall be actually his companions in anguish, can it fairly be contended that there has been any direct counteraction of the works of the devil, or that the effects of redemption are at all commensurate with the effects of apostacy? May we not exclaim in the language of the prophet–Is there no balm in Gilead; is there no physician there? Why, then, is not the health of the daughter of my people recovered? We desire to meet this question fairly. We observe, then, that it is quite possible to charge too much on the devil, and to make excuses for men by throwing blame on the tempter. You say, if a man perish, his perdition is the work of the devil; but we are at issue with you here. The man is a redeemed man, and can be destroyed only through destroying himself. The devil does not destroy him. The devil, indeed, may put engines of destruction in his way; it is the man himself who makes use of those engines, and when he dies it is by suicide, and not by the blow of another. After all, it was not the devil that destroyed Adam. The devil tempted him; he could do nothing more. He did as much to Christ; and the destruction lay not in the being tempted, but in the yielding to temptation. And though Satan tempts, it is man who yields. Unless men perish through their own act, they are punished for what was unavoidable, and then their punishment is unjust. We contend, therefore, that it is far from essential to the complete destruction of the devil and all his works that all men should be saved. We will take this case first. We will call a fallen man Satans work, and we think to show you, by a few brief remarks, that this work is far more than destroyed by the redemption, without the salvation of all. Satans work is twofold–he has fastened on me death for original sin, and corrupt propensities which are sure to issue in actual sin. Hence, the devils work is destroyed, if arrangements have been made by which I may escape the death, and resist the propensities. But as interested in the obedience and sacrifice of Christ The Lamb of God which taketh away the sin of the world–life, eternal life, is within my reach; and this destroys the first part of the work. The Holy Spirit is given me for overcoming evil, and this destroys the second part of the work. Satans work made death inevitable, and rendered me at one and the same time certain to sin and hopeless of pardon. Christs work, on the contrary, made death avoidable, and rendered me, though not proof against sin, yet sure through repentance and faith of forgiveness. Does not then the one work actually destroy the other? What has Satan done in procuring my fall which has not been balanced by what Christ did in effecting my redemption? (H. Melvill, B. D.)

Christ overcoming the devil by death

This God ordered

1. To accomplish that ancient promise to the seed of the woman, which was Christ; and threatening against the serpent, which was the devil Gen 3:15). It shall bruise thy head, that is, Christ should utterly vanquish the devil.

2. To deliver man by satisfying justice. Had the devil been by an almighty power vanquished, justice had not thereby been satisfied.

3. To magnify the power of the conquest the more; for Divine power is made perfect in weakness (1Co 12:9).

4. To bring the greater shame upon the devil; for what greater ignominy than for an enemy to be vanquished in his own kingdom, and that with his own weapon. The strongest and sharpest weapon that Satan had was death, and by it he did most hurt. Christ dealt in this case as Benaiah did with an Egyptian; he plucked the spear out of his hand, and slew him with his own spear (2Sa 23:21).

5. To take away the ignominy of the Cross of Christ, Jews, Pagans, and all infidels scoff at our crucified God, but this glorious victory which Christ by His death obtained, showeth that it is a matter of much glory and much rejoicing. The apostle apprehended so much hereof, as comparatively he would glory in nothing saving the Cross of our Lord Jesus Christ Gal 6:14).

6. To put a difference betwixt Christs death and the dearth of all others, even of the best of men. The death of others is only a freedom from troubles of soul and body, and an attaining unto rest and glory, which is by virtue of Christs death. Christs death is a conquering death, a death that tends to the advantage of all that believe in Christ.

7. To take the old wily serpent in his own craft, Satan laboured at nothing more than to bring Christ to death: he used Scribes, Pharisees, priests, rulers, and people of the Jews, yea, Judas, Pilate and his soldiers, as his instruments herein. They thought all sure if Christ might be put to death; but Christs death proved Satans destruction. (W. Gouge.)

Power of death–not of life

When Coecilia was brought before the judge Almachius, he said, Knowest thou not that I have power of life and death? Not of life, she said, but thou canst indeed be a minister of death.

The power of death destroyed

Archbishop Land on the scaffold thus addressed his Saviour: Lord, I am coming as fast as I can. I know I must pass through the shadow of death before I can see Thee. But it is but umbra morris, a shadow of death, a little darkness upon nature; but Thou, Lord, by Thy goodness, hast broken the jaws and the power of death. As Dr. Neale remarks on this, Yes, our Lord passed through the valley of death; we through the valley of the shadow of death. He tasted of death that we might never taste it; He died that we might fall asleep.

Through fear of death subject to bondage

The only effectual antidote to the dread of dissolution

Of all the passions that have place in the human mind, there is not one that takes a stronger hold of it than fear; and of all the objects that operate on that passion, there is not one that does so more strikingly and more impressively than death. Nor is this to be wondered at. For what is death? That from which there is no escape. That which not unfrequently comes when least expected. That which terminates every earthly relationship, acquisition, anticipation, enjoyment. Not only does it do what it does with all the eagerness of willinghood, but also with all the callousness of insensibility. Dwellings it disinhabits, families it scatters, and ties the most endearing it dissolves, without any compunction or regret. But much though death be the object of natural fear, the fear of it is in no slight measure increased when that which is natural has superadded to it that which is slavish. For though, like others, sinners fear death on account of what death is in itself, yet their fear of death, arising as it does from a consciousness of ill-desert, is rendered trebly fearful by the inward bitings of remorse, and by a sense of merited wrath. Is there no remedy for their dismay? The text answers the question. It were a mistake to infer that the power of the devil in reference to death is absolute. Such power, whether in reference to death or in reference to anything else, is not possessed by any finite being. It is the exclusive, the incommunicable prerogative-of Him, and of Him alone, who is infinite; of Him who, as occupying in His own right the throne of the universe, has the keys of death. The power of the devil in reference to death is simply permitted power. But though the power of the devil in reference to death be simply permitted power, it is not limited to temporal death. It extends to, and, as here spoken of by the apostle, embraces more particularly, eternal death; in other words, the state of misery to which the term is applicable in its most aggravated signification. It is awful to think that there is in the universe a being possessed of such power, as. the power of death; of power not only to tempt to sin, the wages of which is death, but to render the sinner the instrument of his own exposure to misery through all everlasting! It would be still more awful were that being invincible, indestructible. And how by His death has Jesus done this, in order that His death might be an antidote to the fear of death?

I. BECAUSE BY HIS DEATH HE TRIUMPHED OVER HIM WHO HAD THE POWER OF DEATH. For this He became incarnate; for had He not become incarnate, He could not have been the surety of the guilty, nor as their surety could He have died. By it the violated law was magnified and made honourable; for the obedience of which it was the consequence was the obedience not only of a Divine Person, but of a Person absolutely faultless. Such was the result of the death of Jesus, because by His death sin was substitutionally expiated, by the expiation of which the devil lost his power of death, the loss of which was his own destruction. What a triumph I Never was triumph like it; for though He who conquered fell, by His fall He conquered. What, then, have they to fear from death who trust in Jesus, the destroyer by death of the destroyer?

II. BECAUSE BY HIS DEATH HE DIVESTED DEATH ITSELF OF ITS STING. Death has been represented as coming in the order of nature; and hence it has been called the debt of nature, as if our original destiny could not have been carried into effect without its payment. For what is the fact, and therefore the teaching on this subject, that is credible? Is it that death is the work of nature? On the contrary, is it not that death is not the work of nature, but the work of sin? While he was sinless, was not man deathless? And is sin merely the procuring cause of death–that to which death owes its existence and prevalence? Were this all, it would be evidential in no slight degree of the deadly tendency of sin. But this is not all. Not only in having originated it does sin lead to death as its moral consequence; but it is that from which death derives all its painfulness, all its hatefulness. Well, then, may sin be denominated not only the cause, but the sting of death. If this, then, be what sin really is; if it be that which renders death indescribably deadly, can language too strong be employed to express our sense of obligation to Him who died for sin? His death being sacrificial and propitiatory, by the stroke which slew Him, death lost its sting. The last arrow in the quiver of death was spent. The very dregs of the cup of trembling were wrung out. The malignant fury of the curse of the broken law was exhausted. So that now death may be a blessing, but can never be a curse, to those who trust in Him who died for sin. What, then, have they to fear from death? The waters of Jordan have applied to them a misnomer when they are called by the name Marah, for the bitterness of the curse is removed. There is no lion in the dark valley, neither does any ravenous beast walk therein. The dart of death is pointless, its wound must be harmless.

III. BECAUSE BY HIS DEATH HE PURCHASED THE RIGHT TO REDEEM FROM DEATH THOSE TO WHOM DEATH WOULD OTHERWISE HAVE BEEN THE PATHWAY TO ETERNAL MISERY. It is much that Jesus should have stooped to combat with him who had the power of death, it is still more that He should have submitted to the endurance of the sting of death itself; but His experience of the one, and His triumphing over the other, would have failed to accomplish the object He had in view, were the bestowment of the good problematical or uncertain, which He thus sought and gained for those whom He represented. Their enjoyment, however, of that good depends not on a peradventure; their being put into possession of it is exposed to no jeopardy, and can be hindered by no casualty. As indicative of the high authority with which as their successful surety He is invested, He says, I will redeem them from death. Having been the originator of the life that has been taken away, is there anything incredible in His being its restorer? If not, then, instead of having uncertainty attached to it, the future resurrection of the body is considered aright, when it is considered not as questionable, but as positively certain. What, then, have they to fear from death who trust in Jesus? To them, death is not to be the entire extinction of their corporeal, any more than it is to be a cessation of their spiritual being. What, then, have they to fear from death? Trusting in Jesus, they trust in Him who is the resurrection and the life. In short, trusting in Jesus, they trust in Him who died that they might live, and who lives that they may never die, but live. Where? Where there shall be no death, where the darkness of the tomb shall be for ever excluded by the light of life, where the night of the grave shall be for ever lost in the day of immortality. (Alex. Jack, D. D.)

The fear of death

Of a sentiment so powerful and so general, it is natural to inquire the use and object. Of a terror so painful it is desirable to know the origin and the remedy.

I. One beneficial effect, which the fear of death extensively produces, IS INDUSTRY IN OUR RESPECTIVE OCCUPATIONS.

II. Another beneficial effect of the fear of death is TEMPERANCE.

III. Another beneficial effect of the fear of death is THE PREVENTION OF MURDER.

IV. If the love of life restrain us from doing violence to others, it must restrain us still more forcibly FROM DOING VIOLENCE TO OURSELVES; and the prevention of self-murder will be another beneficial effect of the fear of death.

V. The fear of death produces its beneficial effects still more extensively, AS IT RESTRAINS THE VICIOUS PROPENSITIES OF THE HEART IN GENERAL, AND PROMOTES THE SENTIMENTS AND THE INFLUENCE OF RELIGION.

VI. The fear of death, however, produces the most important of its beneficial effects, and indeed, lays the foundation of all the rest, BY

SUGGESTING ON VARIOUS OCCASIONS THE MOST INTERESTING AND USEFUL REFLECTIONS TO THE MIND. (W. Sparrow, LL. D.)

Why men fear death

I. It is one reason why we are so much afraid of death, that WE EXPECT IT WILL BE PAINFUL. We see the dissolution of our fellow creatures attended with paroxysms of pain. But these torments it is in a great measure, in our own power to prevent. The common parent of disease is intemperance.

II. Death, again, is rendered awful BY THE GLOOMY CEREMONIES THAT ATTEND IT. Take away the pomp of death, and you take away half its terrors.

III. Death might be considered As THE MEANS OF GRATIFYING THAT INCESSANT DESIRE OF NEW INFORMATION, which nature implanted in the human mind; which is always innocent and laudable, while directed by prudence and moderation; and which, in the present instance, ought to be united with humility and reverence, in proportion to the solemnity of the subject.

IV. It is another obvious reason why we are so much affected by the scenes of death, THAT WE DO NOT FREQUENTLY BEHOLD THEM. Were we daily to witness the dissolution of a neighbour, we should soon lose those powerful emotions of fear.

V. Upon the same principle we may be assured that DEATH WOULD LOSE A LARGE PROPORTION OF ITS TERRORS, DID WE MAKE IT, AS WE OUGHT, THE FREQUENT SUBJECT OF OUR MEDITATIONS. Not only every instance of mortality, but every appearance of nature, might suggest the subject to our thoughts. Scarcely a day passes over us, but an animal or a vegetable perishes before our eyes.

VI. Lastly, and above all, DEATH WOULD BE NO LONGER FEARED, WERE IT CONSIDERED ONLY AS THE END OF OUR LABOURS. The grave would appear no longer gloomy, could we but look upon it as our passage to eternal glory. Jesus Christ is the basis on which we must build our virtues and our courage. The shield that must defend us against all the terrors that death can assume. (W. Sparrow, LL. D.)

How Christ takes away fear of death

I. CHRIST TEACHES US THAT DEATH IS NOT THE END OF OUR BEING.

II. CHRIST TEACHES US THAT THE SOUL DOES NOT WAIT IN THE GRAVE FOR THE RESURRECTION OF THE BODY.

III. CHRIST TAKES AWAY OUR FEAR OF DEATH, BY TEACHING US, IF WE ARE WILLING TO BE TAUGHT OF HIM, HOW WE MAY MEET OUR MAKER WITHOUT FEAR, IN THE GREAT DAY WHEN HE WILL JUDGE THE WORLD.

IV. CHRIST REVEALS TO THOSE WHO ARE WILLING TO BE TAUGHT OF HIM, THE REST AND THE BLESSEDNESS OF HEAVEN, AND GIVES TO EACH SOUL AN INWARD ASSURANCE THAT IT SHALL ETERNALLY SHARE IN THEM. (R. S. S. Dickinson)

Deliverance by Christ from the fear of death

I. WHAT OF DEATH IT IS, BY WHICH THE PERSONS SPOKEN OF IN THE TEXT ARE KEPT IN FEAR AND BONDAGE.

1. Sin, the cause of death, operates in producing this effect.

2. The law which threatens death.

3. Afflictions, the harbingers of death.

4. Satan, who had the power of death.

5. Death itself. He knows not how rudely the last enemy may handle him, when he arrives. He is well aware that he is a merciless tyrant, that he knows not how to show pity.

II. HOW DOES CHRIST DELIVER THEM FROM THIS FEAR AND BONDAGE?

1. By assuring them that He has made satisfaction for their sin, and will preserve them from its guilt and power.

2. By making known to them their deliverance from the law as a covenant.

3. By giving them to understand that their afflictions are all, to their souls, blessings in disguise.

4. By reminding them of the glorious victories which He hath obtained over Satan, their great enemy.

5. By promising them His presence at the hour of death.

III. A FEW THOUGHTS CALCULATED TO GUIDE AND ENCOURAGE BELIEVERS WHEN SUFFERING AND DYING.

1. Keep a steady eye on the rod with which God corrects you, and you will see that He never gives it wholly out of His own hand.

2. Rest assured that all the afflictions measured out to you are the fruits of your heavenly Fathers love.

3. Remember, that in being visited with affliction you are not singular. This is the discipline of your heavenly Fathers house.

4. Live under the firm persuasion that your trials shall all issue well. They may, indeed, be numerous and horrific; but so soon as they cease to be necessary, they shall cease to be administered.

5. Submit to the will of God in all things. Sharp may be the stroke of His hand, but the way of duty is plain and obvious. Endeavour, in His strength, and spirit, and grace, to exercise patient resignation, and quiet submission. (John Jardine.)

Deliverance from the fear of death

I. CONSIDER THE FEAR OF DEATH, which is mentioned as one great evil from which we are delivered by Christ.

1. What is that fear of death from which Christ delivers? Fear in the general is a flight from evil, or the aversion of the mind from what we apprehend hurtful. The fear of death may be distinguished into two sorts

(1) There is a natural fear of death. Death is an enemy to nature, a rending asunder the two parts of our constitution, so closely united and long continued together. This is not a sinful fear and is useful. It is planted in our nature by the God of nature, and is the necessary consequence of self-love, and self-preservation. It is the rising of nature against its mortal enemy; the reluctance of sense against what would hurt and destroy it, without any reasoning or consideration about it. It is universal, and common to all men: it is fixed in human nature. From this fear Christ does not deliver us; for that would be to divest us of our sensible nature, and love of ourselves; though there is a great difference of degrees in different persons very much according to their natural temper, as some have greater natural courage, and others are more tender and easily impressed. Or according to their more eminent attainments in the Divine life, or more lively exercise of their faith, which very much weakens their natural fear, and sometimes carries them much above it.

(2) There is a moral, or rational fear of death. Death, in the moral consideration of it, is a change of our state, a passage out of one world into another. It is a final determination of our main state, and a decisive turn for eternity. In this consideration of it, death appears more terrible, and is apt to raise a greater fear. Wherever there is a just apprehension of the evil of sin, and of the Divine displeasure upon the account of it, it cannot but make the thoughts of death more terrible, and add weight to the natural fear of it. Besides, there is the love of this world. And wherever the love of the world prevails above the love of the Father; wherever there is an inordinate desire of life, and a carnal frame of mind; there the thoughts of death will be most uneasy. Besides, there are the certain consequences of dying. Death transmits them to the other world, and consigns them over to judgment. Add to this the uncertainty of their minds about their future state.

2. What is that bondage to which the fear of death does subject? It is a servile spirit, under the constant awes of displeasure and dread of punishment; when the natural fear prevails, and the rational fear is heightened, and both concur in all their circumstances to give a dread to the mind, and fix it in a state of slavish bondage. Now here it will be proper to consider the evil of this temper of mind, which the apostle represents by bondage, to be the more sensible of our deliverance from it by Christ.

(1) It is a disparagement to the gospel-state, and unsuitable to the genius and design of it. The gospel is a state of liberty and freedom, in distinction from that of the law.

(2) It is highly injurious and hurtful to ourselves. For example, it destroys the peace and comfort of our minds. It gives a sting to all the miseries of life, and renders them doubly grievous. The sickness and disorders of nature are more burdensome; it gives an accent to every groan, and quickens the sense of the sharpest pain. It makes the heart sick, under all the sickness of the body. It abates the relish of the best enjoyments, and damps the joy of the most prosperous state. The fear of death disturbs the mind in the performance of holy duties, and affects every service of life, as well as every enjoyment of it. It is an enemy to gladness of heart, and flatly inconsistent with the noble exercises of love, and joy and praise. Besides, it brings us into slavery to the devil, and is a powerful snare of sin. It gives the devil a great advantage over us. It is certain no man will be a martyr for Christ, or love Him more than his own life, which yet the gospel requires of every disciple of Christ, who is under the servitude of the fear of death. To conclude with one instance more, it sometimes leads to despair. A strange contrast this, that though they are afraid to die, their fear makes them unwilling to live, and the torment of fear makes them unable to bear the burden of life.

II. CONSIDER OUR DELIVERANCE BY CHRIST FROM. THE FEAR OF DEATH, How far, and by what means, we are delivered from it. There is a fundamental deliverance, when the foundation of it is laid, and the just ground of our fear is removed, so that if we are not actually delivered, yet there is a sufficient foundation laid for it in due time, and in a proper way. And our actual deliverance is begun in this world, and commences with our faith, or hearty subjection to the gospel of Christ. The dominion of fear is broken at the same time with the dominion of sin, and it is no longer a governing principle or prevailing temper.

1. He lays the foundation of our deliverance in His own person, and by what He has done Himself for us.

(1) By His death. This is directly referred to in the context. The influence of the death of Christ to this purpose is variously represented in the Scripture. For example, by His death He made atonement for sin, and procured the forgiveness of it (Isa 53:10-11; 1Jn 2:2; Heb 2:17). Besides, by His death He destroyed the devil, who had the power of death. When God the supreme judge is satisfied and reconciled, the devil loses his power to hurt them. Again, He has conquered death itself, and destroyed the power of it. It is no longer to be considered as a victorious conqueror, which lays waste all about it, and defies all control; it is a conquered enemy, though it is an enemy still. So the apostle says, He has abolished death. When He rose from the dead, lie visibly triumphed over all the power of death, and gave a sensible evidence of the acceptance of His performance and His complete victory over all His enemies. And as He conquered it in His own person, so lie will utterly destroy it at last, for the last enemy which shall be destroyed is death. The whole empire of death will cease, and there will be no more any death. Add to all this, that He has changed the nature of it, and make it quite another thing. It was the execution of the Divine vengeance upon guilty rebels, but it is now a messenger of peace, and forerunner of the greatest good. It was a gloomy vale, which led down to the blackness of darkness; but it is now a passage to glory.

(2) He lays the foundation of our deliverance by the gospel revelation, which was confirmed by His death. This is one of the peculiar glories of the gospel doctrine. It reveals the glorious resurrection of the body at last. It reveals the immortal life of the other world.

2. He actually delivers from the fear of death by the influence of His grace, or the assistance and reliefs of the gospel dispensation. When we are sanctified by His spirit, we are justified by His blood, and there is no condemnation to them who are in Christ Jesus. If we are reconciled to God, and in a state of favour, we are delivered from the curse of the law, and have nothing to fear from the power of death. Besides, it is by subduing the inordinate love of life, and of all present and sensible good. So we are crucified to the world by the Cross of Christ, and the world is crucified unto us. It loses the charms and influence it had before; and no more affects us than two dead bodies lying together affect one another. Further, it is by working suitable dispositions of mind to the heavenly state; or making us spiritually and heavenly minded. A prevailing love to God and heaven will expel the torment of fear; for perfect love casteth out fear, and so in a proportionable degree to the measure of our love. The love of Christ will make us willing to die that we may be with Him, and inspire a noble confidence of mind under the greatest dangers and terrors of death. To conclude this matter, it is by clearer prospects, and present foretastes of the future blessedness. Lessons:

1. How unreasonable are the fears of good men. Art thou afraid of the dissolution of nature? It argues great weakness of mind, and involves great absurdity to fear that which we know beforehand cannot be avoided, which is the condition of our nature, and settled by a Divine decree. Or art thou afraid of changing worlds? But why, if it be to a better world, and to a state of blessedness, should we fear a change to so great advantage? or leaving a state of guilt and imperfection.

2. How great are our obligations to Christ! How admirable was the love of our Redeemer to partake of our flesh and blood, and submit to die for us, that He might deliver us from the fear of death! How should this endear

Him to us, and recommend the gospel to our value and esteem? (W. Harris, D. D.)

Deliverance from the fear of death

I. FROM WHAT FEAR OF DEATH ARE THE CHILDREN OF GOD DELIVERED BY JESUS CHRIST.

1. Not from the natural fear of death, which in itself is a sinless infirmity, like sickness or weariness. Our Lord Himself sometimes expressed an aversion to death (Joh 12:27; Mat 14:35).

2. From a slavish fear of death, which hath torment in it (1Jn 4:18), and unfits them for the duties of their particular callings, and disables them from prosecuting the things that belong to their peace and welfare.

II. BY WHAT MEANS AND METHODS ARE THE CHILDREN OF GOD DELIVERED BY CHRIST FROM THE FEAR OF DEATH?

1. I shall show you what Christ hath already done to deliver or free the children of God from the fear of death. The death of Christ hath made death to look with another face than formerly it had. The death of Christ must needs sweeten the forethoughts of death to the chosen of God, because that He died in their stead: He did not only die in their nature, but in their room; not only for their good, but also in their stead.

(1) Christ by His death hath taken away the true reason of the fear of death; that is, the curse and condemnation of the law of God (1Co 15:56).

(2) Christ by His death hath deprived the devil of the power of death; and by this means also He hath delivered the children from a servile fear of death.

2. Let me proceed to show you what He continues still to do, in order to the freeing and delivering the children of God from the fear of death, and the bondage that ensues thereon.

(1) He worketh and increaseth those graces of His Spirit in them which are destructive hereof, and opposite hereunto.

(2) He delivers them from it by convincing and persuading them that they shall not be losers, but gainers, yea, great gainers, thereby.

(a) It consists in a freedom from all evil. Which is subdivided into the evil of sorrow, and the evil of sin.

(b) It consists in the fruition of all good. Believers, when they die, they enjoy God Himself, who is the chiefest good.

(3) Christ delivers believers from the slavish fear of death, by giving them some real foretastes of heaven and of eternal life. Application: I would exhort you to prize and improve this great privilege.

1. You must be earnest with God, that He would apply to you this benefit of His Sons death by His blessed Spirit.

2. You must give all diligence to the attaining of a greater measure of faith, love, and hope.

3. You must resist the devil, and withstand His temptations, not only to other sins, but to the sin of despondency in particular. (R. Mayo, M. A.)

Deliverance from the fear of death

I. THOSE WHOM CHRIST CAME TO DELIVER ARE REPRESENTED IN THE TEXT AS PARTAKERS OF FLESH AND BLOOD, AS OBNOXIOUS TO DEATH AND IN BONDAGE THROUGH FEAR OF IT ALL THEIR LIVES. Let us contemplate the feelings of a man approaching death with no well grounded hope of salvation through Christ.

1. In the first place, he experiences great losses, and finds no alleviations under them. Death comes to him in the character of an unmixed evil; to take from him all his earthly enjoyments, and to send him destitute into the invisible world.

2. This man approaching death with no hope in Christ is surrounded with fearful darkness, and sees no light before him. The ocean spreads before him vast and dark, but he knows not to what shore it is bearing him.

3. The man approaching death with no hope in Christ anticipates terrible evils, and sees no way of escape.

II. THE DELIVERANCE WROUGHT OUT BY CHRIST FOR THOSE WHO ARE HELD IN THIS FEARFUL BONDAGE. This is of a nature exactly adapted to the condition of those whom Christ came to deliver, and is comprised in three particulars.

1. Christ the Redeemer, mighty to save, furnishes for the children of His grace the most abundant alleviations under the losses of death. The Saviour is with them, their light and their salvation.

2. Christ having Himself risen from the dead, has poured the light of immortality over the darkness of the grave, and given assurance–that all who die in Him shall also rise to eternal life and blessedness.

3. Christ delivers His people from all the anticipated evils of death in the future world.

III. THE MEANS BY WHICH THIS DELIVERANCE IS EFFECTED. The text declares that it is by death. In conclusion, I am led to remark

1. That infidelity is not more to be rejected on account of its falseness, than abhorred on account of its hostility to the dearest hopes of man. What does it do for its disciples in that hour when the soul most needs support?

2. Believers in Christ ought to enter more experimentally and practically into the design of His mediation and death.

3. In view of this subject let all be persuaded to take refuge in Him who alone can deliver them from the fear of death and the bondage of condemnation. (J. Hawes, D.D.)

Deliverance from the slavish fear of death

I. WHAT THERE IS IN DEATH TO EXCITE SUCH FEAR AS MAY JUSTLY BE TERMED A BONDAGE.

1. Death is an object of fear, from the bodily pains with which it is preceded and attended.

2. Death is an object of fear, because of the consequences which it visibly produces.

3. Death is an object of fear, because it is an event, the precise nature of which is unknown to us.

4. Death is a change which we undergo alone; that is, without the company of earthly friends.

5. Death is an object of fear, inasmuch as it separates the worldly man from all the present sources of his happiness.

6. Death is an object of fear, chiefly because we are Blinkers, and because by it we are introduced into the more immediate presence of the God whom we have offended.

II. THE DELIVERANCE WHICH CHRIST HAS ACCOMPLISHED FOR HIS PEOPLE. (James Clason.)

The fear of death removed

This text represents unto us two things:

I. THE SAD CONDITION OF SUCH AS ARE UNDER THE POWER OF SATAN. The sad condition is an estate of perpetual slavery and fear of death.

1. And this is a grievous slavery and bondage, not only because it is perpetual, but because of the great danger. For by fear of death may, by a metonymy, be meant the danger of death. For the proper cause of fear is danger once apprehended; for it is true that man may be in danger, and yet without fear, because the danger is not seen.

2. And the bondage of perpetual fear is woful, if not intolerable.

II. Though this be a sad condition, YET THERE IS DELIVERANCE FROM THIS CONTINUAL DANGER, THIS PERPETUAL FEAR WHICH IS THE GREATEST SLAVERY OF ALL OTHER.

1. The beginning of comfort is to know that there is a possibility of freedom, and that the danger is avoidable or removable. The first degree of this deliverance is in Christs death, whereby Divine justice was satisfied and freedom merited.

2. That the power of the devil was destroyed; for whilst it continued, the fear could not be removed.

3. This freedom and liberty is more complete, when upon faith in Christs death sin is pardoned, and the cause of this fear is taken away. Then this slavery is changed into a blessed liberty, fear into hope, and the sorrow of death into the joy of life. (G. Lawson.)

Bondage through fear of death

It is not meant by the inspired writer, that when men are not thinking of death, they are still pressed down by its yoke. Death as yet is only in the future, and to oppress and harass it must of course occupy the thoughts. Those are no exception to the remark who fear not death because they do not allow themselves to dwell upon it: such persons it does not contemplate. And yet after all, perhaps, on closer examination the persons thus denied to be exceptions to the sentiment of the text may be fairly considered not exceptions to it, but examples of it. How comes it, it is reasonable to ask, that these men do not think of death? Are there not mementoes enough all around them? With these aids to reflection, if they still think little about the subject, is it not natural to infer that the subject has been so long avoided that the habit is complete, and the mind turns from it with an acquired as well as natural instinct? But supposing this the case, how forcibly does it prove the doctrine of the text? Does the mind fear death so much, that it dare not look it in the face, and hold free communion with it? Beyond all doubt, that mind is in bondage. Without running into the extravagances of Stoicism, others have made representations of death, which might lead us to suppose that they did not regard it as an evil. With a kind of poetical philosophy, they would represent it as the glorious sunset of life, as needed repose after sublunary toils, as the retiring of the satisfied guest from the banquet! Now in answer to this it is freely admitted that all the circumstances of our dissolution are not unfavourable. Death does not wear, always or even generally, the most fearful aspect that it might put on. Nature in many respects makes a way for us, and smooths our passage to the other world. But after all allowances, the truth returns again with a force which nothing can resist, that death is the greatest of all evils. Instinct, reason, observation, all tell us this; and we are aware also that it is the Scripture representation. In Scripture it is called the wages of sin, the curse, the king of terrors; and because it is the most dread calamity which man here witnesses, it is put by a common figure of speech for all the misery which he inherits, or bring upon himself in this world or the next. To this decisive authority may be added, if not for confirmation, yet for the impression which it is calculated to make, the acknowledgment of Rochefoucault. This man, who might not unaptly be called the priest of godlessness, freely admits that death and the sun are not to be looked at steadily. The glory of dying resolute y, he remarks, the hopes of being regretted, the desire of leaving a fair reputation, the assurance of being delivered from present miseries and freed from the caprice of fortune, are alleviating reflections, but by no means infallible. All, adds he, which reason can do for us is to teach us to avert our eyes and fix them on some other object. But let us come home to our own selves. On what principle can we justify attention to any thing, if not to this? Of all the interests of man the highest are involved in death, and the most reasonable self-love requires us to weigh it well. The question therefore recurs again, why is it that we think of it so seldom and so slightly? I know of no satisfactory answer, but that furnished by the text. It is the fear of death which banishes it from our thoughts. The subject is obvious, meeting us at every turn. It is important, for eternity hangs upon it. It is personal, for it is appointed unto all men once to die. It is interesting–full of thrilling interest, of tragic interest, in its circumstances, nature and consequences. Now, whether this is a correct representation we all can determine for ourselves. If I mistake not we shall find on examination, treat our minds recoil from death because it is a subject associated with no good to us, on the contrary connected with much evil. But it is vain, as already intimated, merely to avert the eyes. The wise man will seek relief some other way. Do we desire peace at the last? Would we count it a privilege to be able to take a near view of death, looking fully at all its horrors without dismay? Do we covet the feelings of St. Paul, when, after a survey of death, he cried out, Oh, grave, where is thy victory? There is no way of reaching them, but by the faith of the Son of God. Present thoughtlessness and folly will not do it: they will only aggravate the evil when at last it comes. And, as to philosophy, alas! it may answer some of the lighter purposes of life but can never pillow the soul in death. Most truly has it been said, that the necessity of dying constitutes the whole of philosophic fortitude. It is a sullen, dogged silence, which utters no sorrow but feels much. It knows nothing of cheerful resignation, of lively hope. Oh, how far beyond its reach the spirit of the apostle on the eve of martyrdom: I am now ready to be offered. This is exclusively Christian privilege. None can bestow it but He who gives the Christian his name, his character, his all. (W. Sparrow, LL. D.)

Fear of death

That king of terrors, as Job calls death; that terrible of all terribles, as Aristotle. Nature will have a bout with the best when they come to die. But I wonder (says a grave divine)how the souls of wicked men go not out of their bodies, as the devils did out of the demoniacs, rending, raging, tearing, foaming. I wonder how any can die in their wits, that die not in the faith of Jesus Christ. Appius Claudius loved not the Greek Zeta, because when pronounced, it represents the gnashing teeth of a dying man. Sigismund, the emperor, being ready to die, commanded his servants not to name death in his hearing. (John Trapp.)

Death near

Let us not stand in an immoderate fear of death. Death is a serpent without a sting. Though he grip us, yet he cannot hurt us. Dame, lee the Parasite extolled the magnificence of Dionysius, affirming that there was not an happier man in the world than he; wilt thou have a taste of my happiness? He caused him to be set in a chair of state, the table furnished with all delicacies, singing-men and women making melody with voices and instruments, noble attendants to wait on him; but therewithal he commanded a sharp naked sword to be hung over his head by a slender horse-hair; the which he espying, took no pleasure in that paradise, but besought him earnestly to take him out of his happiness again. So though we have the world at will, though we be gentlemen, &c., yet the sword of death hanging over our heads continually must needs quail the courage of the greatest gallant. (W. Jones, D. D.)

How did Christ through death free from the fear of death?

We, steeped in theology, would naturally reply, By offering Himself an atoning sacrifice for sin. But that is certainly not the writers thought here. He reserves the great thought of Christs priestly self-sacrifice for a more advanced stage in the development of his doctrine. What then is his thought? Simply this. Christ delivers from the fear of death by dying as a sinless one. Death and sin are connected very intimately in our minds, hence fear. But lo, here is one who knows no sin dying. The bare fact breaks the association between sin and death. But more than that: He who dies is our brother, has entered into our mortal state in a fraternal spirit for the very purpose of lending us a helping hand. We may not fully know how His death avails to help us. But we know that the Sanctifier in a spirit of brotherhood became one with us, even in death; and the knowledge enables us to realise our unity with Him in death, and so emancipates us from fear. Sinners may die, for the Sinless has died. The benefit thus derived from the death of the sinless One is but the other side of the great principle, Sanctifier and sanctified all one. For it has two sides, it applies both ways. The Sanctifier becomes one with the sanctified in brotherly love; the sanctified become one with the Sanctifier in privilege. They are mutually one in both directions in Gods sight; they are mutually one in both directions for the spiritual instincts of the believer, even before he knows what the twofold validity for God me us. In proportion as we realise the one aspect of the principle, the Sanctifier one with us, we are enabled to realise and get benefit from the other. While the Holy One stands apart from us in the isolation of His sinlessness, we, sinners, fear to die; when we see Him by our side, even in death, which we have been accustomed to regard as the penalty of sin, death ceases to appear as penalty, and becomes the gate of heaven. (A. B. Bruce, D. D.)

Delivered from the fear of death

The following testimony was delivered by the Rev. Edward Deering, B.D. (author of some excellent lectures on this Epistle), shortly before his death in 1576. There is but one sun that giveth light to the world; there is but one righteousness; there is but one communion of saints. If I were the most excellent creature in the world; if I were as righteous as Abraham, Isaac, and Jacob (for they were excellent men in the world), yet we must all confess that we are great sinners, and that there is no salvation but in the righteousness of Jesus Christ. And we have all need of the grace of God. And for my part, as concerning death, I feel such joy of spirit, that if I should have the sentence of life on the one side, and the sentence of death on the other side, I had rather choose a thousand times (seeing God hath appointed the separation) the sentence of death than the sentence of life.

The joy of death to the Christian

Concerning death, to them that be Gods dear children, what other thing is it than the despatcher of all displeasure, the end of all travail, the door of desires, the gate of gladness, the port of paradise, the haven of heaven, the rail of rest and quietness, the entrance to felicity, the beginning of all blissfulness? It is the very bed of down (and, therefore, well compared to a sleep) for the doleful bodies of Gods people to rest in, out of the which they shall rise and awake, most fresh and lusty, to life everlasting. It is a passage to the Father, a chariot to heaven the Lords messenger, a leader unto Christ, a going to our home, a deliverance from bondage and prison, a dismission from war, a security from all sorrows, and a manumission from all misery. So that the very heathen did in some places cause the day of their death to be celebrated with mirth, melody, and minstrelsy. And should we be dismayed at it, should we be afraid of it, should we tremble to hear of it? Should such a friend as it is be unwelcomed? Should the foulness of his face scare us from his good conditions? Should the hardness of his husk hinder us from his sweet kernel? Should the roughness of the tide tie us to the bank and shore, there to be drowned, rather than the desire of our home drive us to go aboard? Should the hardness of the saddle set us on our feet to perish by the way, rather than to leap up and endure the same a little, and so to be where we would be? (John Bradford.)

Fear of death prophetic

Do not the wicked themselves prophesy by their fear of death a worse condition of some dreadful judgment after this life, prepared for sinners, when none but they stand in such fear of death? Why doth one wish for it, and another tremble to hear of it? If it were but a sleep, no man would fear it at all; for who feareth to take his rest when the night approacheth? If it did take away sense and feeling, and make men trees or stones, no man would fear it at all; for who would fear strokes, if he could feel no more than a stone? Or who would care for anything, if he had not sense of anything? Therefore this fear of death which you see in all but the faithful, doth presage some strange torment to those men which they begin to taste already before they die; like the spirit which persecuted Saul before his end. They desire not to be dissolved, but they fear to be dissolved; they go not to Christ, but their departure is an everlasting departure from Christ, to the devils, to hell, without either end or ease, or any patience to endure it. (Henry Smith.)

Jesus the conqueror of Death

He did not vanquish Death from afar, like some god of the ancient Olympus; He did not strike down the foe by arrows shot from heights of the empyrean. No; He Himself came down, Himself wrestled with Death; for a moment its cold hand was laid upon His heart, and then He arose, felled it to the ground by His glance; and walked our earth, as He had done before. (Madame de Gasparin.)

Christs victory

I have often asked myself what was the effect in hell when Christ gained the victory over sin and death. There is a striking picture in the Apocryphal Gospels of what it might have been. At the moment Christ died the tidings reached Beelzebub, Jesus hath died, and hath overthrown thy kingdom on earth. Then David with his harp of gold, and Isaiah, the prophet, are heard singing and shouting with joy, Lift up your heads, oh ye gates, and be ye lift up ye everlasting doors, and the King of Glory shall come in (Psa 24:1-10.). Beelzebub replies with the haughty question, Who is this King of Glory? And the answer comes: The Lord strong and mighty: the Lord mighty in battle. Again in trembling tones Beelzebub asks: Who is the King of Glory? And again rings out the paean of triumph, The Lord of Hosts, He is the King of Glory. Then just as the Philistines fled before David, so all the devils flee when they hear what Christ has done. That is figure, but this is fact, that through death Christ overcame him that had the power of death, that is, the devil. (H. W. Webb-Peploe, M. A.)

He also Himself

Have you ever noticed, wrote a beloved friend who was near death, the glorious redundancy of the apostles words, He also–Himself–likewise took part of the same? This friend had death before him for many months, and he found in these words the richest Divine comforts. We want a Christ that can live like us, and when we come to die we shall want a Christ that could die like us. (C. Clemance, D. D.)

Jewish conception of death

How strongly this argument would appeal to the Hebrew readers of the Epistle is clear from the Rabbinical theology, which often speaks of the fear of death and the accuser as a constant companion of mans life. In every dangerous crisis of life, on a lonely journey, or on the high seas, the Jew seemed to see the accuser pleading for his death. In this life, says the Madrash Punchuma, death never suffers man to be glad. (W. Robertson Smith, M. A.)

Fear of death

Mr. B mentioning to Dr. Johnson that he had seen the execution of several convicts at Tyburn, two days before, and that none of them seemed to be under any concern, Most of them, sir, said Johnson, have never thought at all. But is not the fear of death natural to man? said B So much so, sir, said Johnson, that the whole of life is but keeping away the thoughts of it. (Baxendales Anecdotes.)

Fear of death the means of conversion

The fear of death seldom leads to conversion, but it did in the case of Henry Townley, afterwards minister of Union Chapel, Calcutta. As a young man he was threatened with pulmonary consumption, and thought not to have long to live. Dissatisfaction with his own life and opinions led him to a thorough investigation of the evidences of Christianity, and then came not only intellectual belief, but the consecration of his entire nature to God. His distress of mind was great, and he had not in the circle of his acquaintance a single religious person to assist him towards right. After much mental conflict it came thus. He was looking on Blackfriars Bridge at the setting sun, on a bright, calm evening, and prayed that the Sun of Righteousness might shine on his dark, perplexed state, and immediately the answer came in the melting of his soul towards God and the possession of unspeakable peace. (Baxendales Anecdotes.)

Deliverance from the fear of death

As far as my experience has gone, I have found that young Christians and timorous Christians really die more triumphantly. There are exceptions, however. I will tell you how this is. It is the Lords kindness. He does not let the devil have a shot at them at the last, because they could not bear it. Do you remember how John Bunyan describes this? He says that when Mr. Fearing went to cross the river of death, the water was lower than ever it was known. So it is with those who are like Mr. Fearing; but when you see that there is a fight when old people come to die, you may conclude that they are getting their last victory. They are getting the serpents head under their heel; and they will take their last leap from the serpents head to the throne. (S. Coley.)

Death like going into another room

In the quiet watches of the night Dr. Bushnells wife asked him how death looked to him. Very much like going into another room, was the answer. (Dr. Bushnells Life.)

Why fear death

When Sir Henry Vane was condemned and awaiting execution, a friend spoke of prayer that for the present the cup of death might be averted. Why should we fear death? answered Vane. I find it rather shrinks from me than I from it. (Littles Historical Lights.)

Fear of death

There are some that are like what is fabled of the swan. The ancients said the swan never sang in his lifetime, but always sang just when he died. Now, there are many of Gods desponding children, who seem to go all their life under a cloud; but they get a swans song before they die. Tile river of their life comes running down, perhaps black and miry with troubles; and, when it beans to touch the white foam of the sea, there comes a little glistening in its waters. So, though we may have been very much dispirited by reason of the burden of the way, when we get to the end, we shall have sweet songs. Are you afraid of dying? Oh i never be afraid of that: be afraid of living. Living is the only thing which can do any mischief; dying can never hurt a Christian. Afraid of the grave? It is like the bath of Esther, in which she lay for a time to purify herself with spices, that she might be fit for her lord. (C. H. Spurgeon.)

No fear in death

Among the few remains of Sir John Franklin that were found far up in the Polar regions there was a leaf of the Students Manual, by Dr. John Todd–the only relic of a book. From the way in which the leaf was turned down, the following portion of a dialogue was prominent:–Are you not afraid to die? No. No! Why does the uncertainty of another state give you no concern? Because God has said to me, Fear not. When thou passest through the waters I will be with thee; and through the rivers, they shall not overflow thee. This leaf is preserved in the Museum of Greenwich Hospital, among the relics of Sir John Franklin: (Baxendales Anecdotes.)

Death of a believer

Old Mr. Lyford being desired, a little before his death, to let his friends know in what condition his soul was, and what his thoughts were about that eternity to which he seemed very near, he answered with a cheerfulness suitable to a believer and a minister, I will let you know how it is with me; and then, stretching out a hand that was withered and consumed with age and sickness–Here is, said he, the grave, the wrath of God, and devouring flames, the just punishment of sin, on the one side; and here am I, a poor sinful soul, on the other side; but this is my comfort, the covenant of grace which is established on so many sure promises, has saved me from all. There is an act of oblivion passed in heaven. I will forgive their iniquities, and their sins will I remember no more. This is the blessed privilege of all within the covenant, among whom I am one. (T. Rogers.)

Peace in death

The late Mr. Young, of Jedburgh, was once visiting the death-bed of an aged member of his congregation, who was hourly looking for his last change. Well, my friend, said the minister, how do you feel yourself to-day? Very weel, sir, was the calm and solemn answer, very weel, but just a wee confused wi the flittin. (Childrens Missionary Record.)

No death for the Christian

Shall we ever quite fully realise the mighty and joyful truth that there is no death for the Christian? In his beautiful tribute to the quaint old town of Nuremburg. Mr. Longfellow makes this mention of its peerless artist:

Emigravit is the inscription on the tombstone where he lies:

Dead he is not, but departed–for the artist never dies.

But how much grander the thought that Emigravit may most fittingly be the inscription on every Christians tombstone I–not dead, but only gone before to that blessed land of peerless beauty, where blossom unfading flowers, and everlasting fountains flow. Why should we not give up the use of the word death as applied to the Christian?–for death is the alienation of the soul from God, not the quitting of earth for heaven.

No danger in death for the good

I want to talk to you about heaven, said a dying parent to a member of his family; we may not be spared to each other long; may we meet around the throne of glory, one family in heaven! Overpowered at the thought, his beloved daughter exclaimed, Surely you do not think there is any danger? Calmly and beautifully he replied, Danger! my darling. Oh! do not use that word. There can be no danger to the Christian, whatever may happen. All is right. All is well. God is love. All is well–everlastingly well–everlastingly well. (J. Stevenson.)

Which death

Are you afraid of death? said a friend to a German pastor. Which death do you mean? replied the dying man. Jesus my Saviour saith, He that believeth in Me hath eternal life. He that believeth in Me shall not see death. Why should I be afraid of what I shall not even see? The real death is past. Outward death, separation of body and soul, we have to endure, and God gives us grace and strength in this last trial; but the sting of death has been taken away. (A. Saphir.)

A death scene

The late Rev. Mr. Innes, of Gifford, after a life prolonged beyond the days of most men, literally fell asleep; through life a truly peaceful man, his latter end was peculiarly so; without the suffering of disease or any acute pain, the pins of his tabernacle seem to have been gently loosed. Some days before, one of his parishioners, a farmer, called, and seeing him cheerful, said he was glad to see him so well, and that, as mild weather was at hand, he would soon get better, and be visiting them again. He replied, No; I wish no such flattery. You see here a poor old man on his death-bed, but without alarm: I tell you that. Hear, and tell all your neighbours, my parishioners, that my comfort now, and hope for eternity, is just the gospel of Christ I have preached to them sixty years, and there is no other. He was wonderfully composed at all times. But a week before his death one called, and, seeing a book of small type before him, asked him if he saw to read without his glasses. He said, Oh, no; I cannot read even my Bible without glasses: but, strengthening his voice, I am thankful that I have a Bible that I have read; and I can mind some texts that I can see and feel now as I never did before. Oh, it is a precious book!

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 14. The children are partakers of flesh and blood] Since those children of God, who have fallen and are to be redeemed, are human beings; in order to be qualified to redeem them by suffering and dying in their stead, He himself likewise took part of the same-he became incarnate; and thus he who was God with God, became man with men. By the children here we are to understand, not only the disciples and all genuine Christians, as in Heb 2:13, but also the whole human race; all Jews and all Gentiles; so Joh 11:51; Joh 11:52: He prophesied that Jesus should die for that nation; and not for that nation only, but also that he should gather together in one the CHILDREN of GOD that were scattered abroad; meaning, probably, all the Jews in every part of the earth. But collate this with 1Jo 2:2, where: the evangelist explains the former words: He is the propitiation for our sins, (the Jews,) and not for ours only, but for the sins of the WHOLE WORLD. As the apostle was writing to the Hebrews only, he in general uses a Jewish phraseology, pointing out to them their own privileges; and rarely introduces the Gentiles, or what the Messiah has done for the other nations of the earth.

That through death] That by the merit of his own death, making atonement for sin, and procuring the almighty energy of the Holy Spirit, he might counterwork , or render useless and ineffectual, all the operations of him who had the power, , or influence, to bring death into the world; so that death, which was intended by him who was a murderer from the beginning to be the final ruin of mankind, becomes the instrument of their exaltation and endless glory; and thus the death brought in by Satan is counterworked and rendered ineffectual by the death of Christ.

Him that had the power of death] This is spoken in conformity to an opinion prevalent among the Jews, that there was a certain fallen angel who was called malak hammaveth, the angel of death; i.e. one who had the power of separating the soul from the body, when God decreed that the person should die. There were two of these, according to some of the Jewish writers: one was the angel of death to the Gentiles; the other, to the Jews. Thus Tob haarets, fol. 31: “There are two angels which preside over death: one is over those who die out of the land of Israel, and his name is Sammael; the other is he who presides over those who die in the land of Israel, and this is Gabriel.” Sammael is a common name for the devil among the Jews; and there is a tradition among them, delivered by the author of Pesikta rabbetha in Yalcut Simeoni, par. 2, f. 56, that the angel of death should be destroyed by the Messiah! “Satan said to the holy blessed God: Lord of the world, show me the Messiah. The Lord answered: Come and see him. And when he had seen him he was terrified, and his countenance fell, and he said: Most certainly this is the Messiah who shall cast me and all the nations into hell, as it is written Isa 25:8, The Lord shall swallow up death for ever.” This is a very remarkable saying, and the apostle shows that it is true, for the Messiah came to destroy him who had the power of death. Dr. Owen has made some collections on this head from other Jewish writers which tend to illustrate this verse; they may he seen in his comment, vol. i., p. 456, 8vo. edition.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Forasmuch then as the children are partakers of flesh and blood: the Spirit having proved the children and brethren sanctified by Christ to be men, proceeds to prove, that the Sanctifier of them was of the same nature with themselves; and so confirms what he asserted, Heb 2:11, that they were of one: forasmuch as those were chosen, born of God, and given to him, adopted into his sonship and heirship, and by this, as well as by their humanity, derived jointly with his own from Adam, his brethren, , these having it in common. The word imports the reality, integrity, unity, and community they all have of the human nature; they are all truly, only, and fully men, and every individual person hath this humanity. These

flesh and blood metonymically set out the whole human nature, though the body only be literally expressed by it, a body subject to many infirmities.

He also himself likewise took part of the same; God the Son himself , had the next and nearest correspondent condition with theirs, even the same as to the kind of it, as like as blood is to blood, properly and truly, only freed from our sinful infirmities, as Heb 2:17; 4:15; this word diminisheth him not, but showeth his identity: ,

took part, he became a partner with the children, and took their nature. It is not the same word as before, , as the Marcionites and Manichees corrupt it, as if he had this nature only in common with them, making him only man. But being God, besides his Divine nature, &c., to it he took the human, even their true and full nature, consisting of a body and a soul, and so united them, that in him they became one person; so that hence results a double union of Christ with man. By his incarnation he is of one nature with all the human race, and so is the Head of them: and by his dying for them all the human race are made salvable, which angels are not; and those who repent and believe on him, are actually sanctified and united to him, as his elect and chosen body, and shall be saved by him.

That through death he might destroy him that had the power of death: by his dying on the cross as testator of Gods covenant, and not by his power as a God, (which was most glorious to himself, but most ignominious to the devil, according to the promise, Gen 3:15), did he abolish, or bring to nought, and render powerless without any recovery, not by taking away the immortal life and being, but the , the strength and power to kill. For the , the authority, right, and command, the keys of death, are in Christs hand only, and he useth the strength of this execution in it, as to his enemies; when sinners become penitent believers, then his death satisfying Gods justice for their sin, hath executed the power as to death, which the devil had by law against them: 1Co 15:56,57; The sting of death is sin, that gives him power; and the strength of sin is the law, that, unless satisfied for, takes part with sin; but Christ by dying takes away the laws enmity, removes sin, as to guilt, stain, and power, and so brings to nought this power.

That is, the devil; the prince himself, set here collectively for all the rest of his evil spirits, Mat 25:41, who by his lies drew man into sin, and by sin stings him to death; having therefore such power to seduce to sin, he powerfully renders men obnoxious to death: and then, as executioner, having them by the law delivered into his hands, putteth forth his strength to torment and destroy them. Christ by his death doth with price and power redeem them out of his hand, and destroys all his works, takes possession of them, and brings them through death to eternal life.

Fuente: English Annotations on the Holy Bible by Matthew Poole

14. He who has thus been shownto be the “Captain (Greek, ‘Leader’) of salvation”to the “many sons,” by trusting and sufferinglike them, must therefore become man like them, in order thatHis death may be efficacious for them [ALFORD].

the childrenbeforementioned (Heb 2:13); thoseexisting in His eternal purpose, though not in actual being.

are partakers ofliterally,”have (in His purpose) been partakers” all in common.

flesh and bloodGreekoldest manuscripts have “blood and flesh.” The inner andmore important element, the blood, as the more immediatevehicle of the soul, stands before the more palpable element, theflesh; also, with reference to Christ’s blood-shedding with aview to which He entered into community with our corporeallife. “The life of the flesh is in the blood; itis the blood that maketh an atonement for the soul” (Lev 17:11;Lev 17:14).

alsoGreek, “ina somewhat similar manner”; not altogether in alike manner. For He, unlike them, was conceived and born not in sin(Heb 4:15). But mainly “inlike manner”; not in mere semblance of a body, as theDocet heretics taught.

took part ofparticipatedin. The forfeited inheritance (according to Jewish law) was ransomedby the nearest of kin; so Jesus became our nearest of kin by Hisassumed humanity, in order to be our Redeemer.

that through deathwhichHe could not have undergone as God but only by becoming man. Not byAlmighty power but by His death (so the Greek) Heovercame death. “Jesus suffering death overcame; Satan wieldingdeath succumbed” [BENGEL].As David cut off the head of Goliath with the giant’s own swordwherewith the latter was wont to win his victories. Coming to redeemmankind, Christ made Himself a sort of hook to destroy the devil; forin Him there was His humanity to attract the devourer to Him, Hisdivinity to pierce him, apparent weakness to provoke, hidden power totransfix the hungry ravisher. The Latin epigram says, Morsmortis morti mortem nisi morte tu lisset, tern vit januaclausa foret. “Had not death by death borne to death thedeath of Death, the gate of eternal life would have been closed”.

destroyliterally,”render powerless”; deprive of all power to hurt Hispeople. “That thou mightest still the enemy and avenger”(Ps 8:2). The same Greekverb is used in 2Ti 1:10,”abolished death.” There is no more death for believers.Christ plants in them an undying seed, the germ of heavenlyimmortality, though believers have to pass through natural death.

powerSatan is “strong”(Mt 12:29).

of deathimplying thatdeath itself is a power which, though originallyforeign to human nature, now reigns over it (Rom 5:12;Rom 6:9). The power which deathhas Satan wields. The author of sin is the author of itsconsequences. Compare “power of the enemy” (Lu10:19). Satan has acquired over man (by God’s law, Gen 2:17;Rom 6:23) the power of death byman’s sin, death being the executioner of sin, and man being Satan’s”lawful captive.” Jesus, by dying, has made thedying His own (Ro 14:9), andhas taken the prey from the mighty. Death’s power was manifest; hewho wielded that power, lurking beneath it, is here expressed,namely, Satan. Wisdom 2:24, “By the envy of the devil, deathentered into the world.”

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Forasmuch then as the children are partakers of flesh and blood,…. By the children are meant, not the children of this world, or the men of it; nor the children of the flesh, or Abraham’s natural seed; nor visible professors of religion; nor the apostles of Christ only; but all the children of God, the children given to Christ; all the sons that are brought to glory: these “are partakers of flesh and blood”; of human nature, which is common to them all, and which is subject to infirmity and mortality; and the sense is, that they are frail mortal men: and this being their state and case,

he also himself took part of the same; Christ became man also, or assumed an human nature like theirs; this shows that he existed before his incarnation, who of himself, and by his own voluntary act, assumed an individual of human nature into union with his divine person, which is expressive of wondrous grace and condescension: Christ’s participation of human nature, and the children’s, in some things agree, in others they differ; they agree in this, that it is real flesh and blood they both partake of; that Christ’s body is not spiritual and heavenly, but natural as theirs is; and that it is a complete, perfect, human nature, and subject to mortality and infirmity like theirs: but then Christ took his nature of a virgin, and is without sin; nor has it any distinct personality, but from the moment of its being subsisted in his divine person: and now the true reason of Christ’s assuming such a nature was on account of the children, which discovers great love to them, and shows that it was with a peculiar view to them that he became man; hence they only share the special advantages of his incarnation, sufferings, and death: and his end in doing this was,

that through death he might destroy him that had the power of death, that is, the devil; the devil is said to have the power of death, not because he can kill and destroy men at pleasure, but because he was the first introducer of sin, which brought death into the world, and so he was a murderer from the beginning; and he still tempts men to sin, and then accuses them of it, and terrifies and affrights them with death; and by divine permission has inflicted it, and will be the executioner of the second death. The apostle here speaks in the language of the Jews, who often call Samael, or Satan,

, “the angel of death”, in their Targums k, Talmud l, and other writings m; and say, he was the cause of death to all the world; and ascribe much the same things to him, for which the apostle here so styles him: and they moreover say n, that he will cease in the time to come; that is, in the days of the Messiah: and who being come, has destroyed him, not as to his being, but as to his power; he has bruised his head, destroyed his works, disarmed his principalities and powers, and took the captives out of his hands, and saved those he would have devoured: and this he has done by death; “by his own death”, as the Syriac and Arabic versions read; whereby he has abolished death itself, and sin the cause of it, and so Satan, whose empire is supported by it.

k Targum Jon. in Gen. iii. 6. & in Hab. iii. 5. l T. Bab. Succa, fol. 53. 1. & Avoda Zara, fol. 5. 1. & 20. 2. m Zohar in Gen. fol. 27. 1, 2. Tzeror Hammor, fol. 6. 2. & 22. 4. Caphtor, fol 26. 2. & alibi. n Baal Hatturim in Numb. iv. 19.

Fuente: John Gill’s Exposition of the Entire Bible

Christ’s Incarnation.

A. D. 62.

      14 Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil;   15 And deliver them who through fear of death were all their lifetime subject to bondage.   16 For verily he took not on him the nature of angels; but he took on him the seed of Abraham.   17 Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people.   18 For in that he himself hath suffered being tempted, he is able to succour them that are tempted.

      Here the apostle proceeds to assert the incarnation of Christ, as taking upon him not the nature of angels, but the seed of Abraham; and he shows the reason and design of his so doing.

      I. The incarnation of Christ is asserted (v. 16): Verily he took not upon him the nature of angels, but he took upon him the seed of Abraham. He took part of flesh and blood. Though as God he pre-existed from all eternity, yet in the fulness of time he took our nature into union with his divine nature, and became really and truly man. He did not lay hold of angels, but he laid hold of the seed of Abraham. The angels fell, and he let them go, and lie under the desert, defilement, and dominion of their sin, without hope or help. Christ never designed to be the Saviour of the fallen angels; as their tree fell, so it lies, and must lie to eternity, and therefore he did not assume their nature. The nature of angels could not be an atoning sacrifice for the sin of man. Now Christ resolving to recover the seed of Abraham and raise them up from their fallen state, he took upon him the human nature from one descended from the loins of Abraham, that the same nature that had sinned might suffer, to restore human nature to a state of hope and trial, and all that accepted of mercy to a state of special favour and salvation. Now there is hope and help for the chief of sinners in and through Christ. Here is a price paid sufficient for all, and suitable to all, for it was in our nature. Let us all then know the day of our gracious visitation, and improve that distinguishing mercy which has been shown to fallen men, not to the fallen angels.

      II. The reasons and designs of the incarnation of Christ are declared.

      1. Because the children were partakers of flesh and blood, he must take part of the same, and he made like his brethren,Heb 2:14; Heb 2:15. For no higher nor lower nature than man’s that had sinned could so suffer for the sin of man as to satisfy the justice of God, and raise man up to a state of hope, and make believers the children of God, and so brethren to Christ.

      2. He became man that he might die; as God he could not die, and therefore he assumed another nature and state. 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 so readily took it upon him. The legal sacrifices and offerings God could not accept as propitiation. A body was prepared for Christ, and he said, Lo! I come, I delight to do thy will.

      3. That through death he might destroy him that had the power of death, that is, the devil, v. 14. The devil was the first sinner, and the first tempter to sin, and sin was the procuring cause of death; and he may be said to have the power of death, as he draws men into sin, the ways whereof are death, as he is often permitted to terrify the consciences of men with the fear of death, and as he is the executioner of divine justice, haling their souls from their bodies to the tribunal of God, there to receive their doom, and then being their tormentor, as he was before their tempter. In these respects he may be said to have had the power of death. But now Christ has so far destroyed him who had the power of death that he can keep none under the power of spiritual death; nor can he draw any into sin (the procuring cause of death), nor require the soul of any from the body, nor execute the sentence upon any but those who choose and continue to be his willing slaves, and persist in their enmity to God.

      4. That he might deliver his own people from the slavish fear of death to which they are often subject. This may refer to the Old-Testament saints, who were more under a spirit of bondage, because life and immortality were not so fully brought to light as now they are by the gospel. Or it may refer to all the people of God, whether under the Old Testament or the New, whose minds are often in perplexing fears about death and eternity. Christ became man, and died, to deliver them from those perplexities of soul, by letting them know that death is not only a conquered enemy, but a reconciled friend, not sent to hurt the soul, or separate it from the love of God, but to put an end to all their grievances and complaints, and to give them a passage to eternal life and blessedness; so that to them death is not now in the hand of Satan, but in the hand of Christ–not Satan’s servant, but Christ’s servant–has not hell following it, but heaven to all who are in Christ.

      5. Christ must be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to the justice and honour of God and to the support and comfort of his people. He must be faithful to God and merciful to men. (1.) In things pertaining to God, to his justice, and to his honour–to make reconciliation for the sins of the people, to make all the attributes of divine nature, and all the persons subsisting therein, harmonize in man’s recovery, and fully to reconcile God and man. Observe, There was a great breach and quarrel between God and man, by reason of sin; but Christ, by becoming man and dying, has taken up the quarrel, and made reconciliation so far that God is ready to receive all into favour and friendship who come to him through Christ. (2.) In things pertaining to his people, to their support and comfort: In that he suffered, being tempted, he is able to succour those that are tempted, v. 18. Here observe, [1.] Christ’s passion: He suffered being tempted; and his temptations were not the least part of his sufferings. He was in all things tempted as we are, yet without sin, ch. iv. 15. [2.] Christ’s compassion: He is able to succour those that are tempted. He is touched with a feeling of our infirmities, a sympathizing physician, tender and skilful; he knows how to deal with tempted sorrowful souls, because he has been himself sick of the same disease, not of sin, but of temptation and trouble of soul. The remembrance of his own sorrows and temptations makes him mindful of the trials of his people, and ready to help them. Here observe, First, The best of Christians are subject to temptations, to many temptations, while in this world; let us never count upon an absolute freedom from temptations in this world. Secondly, Temptations bring our souls into such distress and danger that they need support and succour. Thirdly, Christ is ready and willing to succour those who under their temptations apply to him; and he became man, and was tempted, that he might be every way qualified to succour his people.

Fuente: Matthew Henry’s Whole Bible Commentary

Are sharers in flesh and blood ( ). The best MSS. read “blood and flesh.” The verb is perfect active indicative of , old verb with the regular genitive, elsewhere in the N.T. with the locative (Ro 12:13) or with or . “The children have become partners () in blood and flesh.”

Partook (). Second aorist active indicative of , to have with, a practical synonym for and with the genitive also ( ). That he might bring to nought ( ). Purpose of the incarnation clearly stated with and the first aorist active subjunctive of , old word to render idle or ineffective (from , ), causative verb (25 times in Paul), once in Luke (Lu 13:7), once in Hebrews (here). “By means of death” (his own death) Christ broke the power () of the devil over death (paradoxical as it seems), certainly in men’s fear of death and in some unexplained way Satan had sway over the realm of death (Zec 3:5f.). Note the explanatory ‘ (that is) with the accusative after it as before it. In Re 12:7 Satan is identified with the serpent in Eden, though it is not done in the Old Testament. See Rom 5:12; John 8:44; John 14:30; John 16:11; 1John 3:12. Death is the devil’s realm, for he is the author of sin. “Death as death is no part of the divine order” (Westcott).

Fuente: Robertson’s Word Pictures in the New Testament

The children [ ] . Children of men, the subjects of Christ ‘s redemption.

Are partakers of flesh and blood [ ] . For kekoinwnhken see on Rom 12:13. For flesh and blood the correct text reads blood and flesh. In rabbinical writers a standing phrase for human nature in contrast with God.

Likewise [] . Rend. in like manner. N. T. o. Expressing general similarity. He took his place alongside [] and near [] : near by.

Took part [] . The verb only in Hebrews and Paul. The distinction between it and kekoinwnhken were partakers is correctly stated by Westcott; the latter marking the characteristic sharing of the common fleshly nature as it pertains to the human race at large, and the former signifying the unique fact of the incarnation as a voluntary acceptance of humanity.

He might destroy [] . Rend. bring to nought. See on cumbereth, Luk 13:7, and make of none effect, Rom 3:3. The word occurs 27 times in N. T., and is rendered in 17 different ways in A. V. Him that had the power of death [ ] . Not power over death, but sovereignty or dominion of death, a sovereignty of which death is the realm. Comp. Rom 5:21, “Sin reigned in death.”

That is the devil. An explanation has been sought in the Jewish doctrine which identified Satan with Samma? the angel of death, who, according to the later Jews, tempted Eve. This is fanciful, and has no value, to say nothing of the fact that Michael and not Samma?was the angel of death to the Israelites. The O. T. nowhere identifies Satan with the serpent in Eden. That identification is found in Wisd. 2 24, and is adopted Rev 12:9. The devil has not power to inflict death, nor is death, as such, done away by the bringing of the devil to nought. The sense of the passage is that Satan ‘s dominion in the region of death is seen in the existence and power of the fear of death as the penalty of sin (comp. through fear of death, ver. 15). The fear of death as implying rejection by God is distinctly to be seen in O. T. It appears in the utterances of many of the Psalmists. There is a consciousness of the lack of a pledge that God will not, in any special case, rise up against one. Along with this goes the conception of Satan as the accuser, see Zechariah 3. This idea may possibly give coloring to this passage. Even before death the accuser exercises sway, and keeps God ‘s people in bondage so long as they are oppressed with the fear of death as indicating the lack of full acceptance with God. How strongly this argument would appeal to Hebrew readers of the Epistle is clear from rabbinical theology, which often speaks of the fear of death, and the accuser as a constant companion of man’s life. Jesus assumes the mortal flesh and blood which are subject to this bondage. He proves himself to be both exempt from the fear of death and victorious over the accuser. He never lost his sense of oneness with God, so that death was not to him a sign of separation from God ‘s grace. It was a step in his appointed career; a means [ ] whereby he accomplished his vocation as Savior. His human brethren share his exemption from the bondage of the fear of death, and of the accusing power of Satan. “He that believeth on the Son hath eternal life.” ” Whether we live or die we are the Lord ‘s. ” 177

Fuente: Vincent’s Word Studies in the New Testament

1) “For as much then as the children,” (epei oun ta paidia) “Since therefore the children,” the children of age to be disciplined,

2) “Are partakers of flesh and blood,” (kekoinoneken haimatos hai sarkos) “Have commonly shared (of) flesh and blood; as subjects of and certain to have pain, suffering, trials, and eventual death, which depravity of the flesh holds within us, Lev 17:11; Rom 5:12-14; Heb 9:26-27.

3) “He also himself likewise took part of the same,” (kai autos paraplesios meteschen ton auton) “He also himself shared the same things that are experiences of flesh and blood; Joh 1:14; Rom 8:3; Php_2:7. This he did without inherent sin of will or spirit, because God prepared a body for Him in which he might taste the sting of pain, sin, and death for all, Heb 2:9; Heb 10:5; 1Ti 2:5-6.

4) “That through death,” (hina dia tou thanatou) “In order that through the experience of flesh and blood death;” Joh 10:18; 1Pe 2:24; 1Co 15:1-3.

5) “He might destroy him that had the power of death,” (katargese ton to kratos echonta tou thanatou) “The one having, holding, or possessing the might of death, he might conquer, or bring to defeat, 1Co 15:54-57; Col 2:15; 2Ti 1:10; Rev 1:18. He now holds the keys of death and hell, as conqueror, forever.

6) “That is the devil,” (tout estin ton diabolon) “This one is (exists as) the Devil,” with unsurpassed earthly jurisdiction, as prince of this world for but a restricted time. It is he who incites or causes death, by impulsive actions and enticement to sin, 1Pe 5:8; 1Jn 3:8.

Fuente: Garner-Howes Baptist Commentary

14. Forasmuch then as the children, etc., or, since then the children, etc. This is an inference from the foregoing; and at the same time a fuller reason is given than what has been hitherto stated, why it behooved the Son of God to put on our flesh, even that he might partake of the same nature with us, and that by undergoing death he might redeem us from it.

The passage deserves especial notice, for it not only confirms the reality of the human nature of Christ, but also shows the benefit which thence flows to us. “The Son of God,” he says, “became man, that he might partake of the same condition and nature with us.” What could be said more fitted to confirm our faith? Here his infinite love towards us appears; but its overflowing appears in this — that he put on our nature that he might thus make himself capable of dying, for as God he could not undergo death. And though he refers but briefly to the benefits of his death, yet there is in this brevity of words a singularly striking and powerful representation, and that is, that he has so delivered us from the tyranny of the devil, that we are rendered safe, and that he has so redeemed us from death, that it is no longer to be dreaded.

But as all the words are important, they must be examined a little more carefully. First, the destruction of the devil, of which he speaks, imports this — that he cannot prevail against us. For though the devil still lives, and constantly attempts our ruin, yet all his power to hurt us is destroyed or restrained. It is a great consolation to know that we have to do with an enemy who cannot prevail against us. That what is here said has been said with regard to us, we may gather from the next clause, that he might destroy him that had the power of death; for the apostle intimates that the devil was so far destroyed as he has power to reign to our ruin; for “the power of death” is ascribed to him from the effect, because it is destructive and brings death. He then teaches us not only that the tyranny of Satan was abolished by Christ’s death, but also that he himself was so laid prostrate, that no more account is to be made of him than as though he were not. He speaks of the devil according to the usual practice of Scripture, in the singular number, not because there is but one, but because they all form one community which cannot be supposed to be without a head. (47)

(47) See Appendix I

Fuente: Calvin’s Complete Commentary

(14) Forasmuch then . . .The two members of this verse directly recall the thoughts of Heb. 2:10; Heb. 2:9. (1) It was the will of God that salvation should be won by the Son for sons; (2) this salvation could only be won by means of death.

The children.Said with reference to Heb. 2:13.

Flesh and blood.Literally, blood and flesh, the familiar order of the words being departed from here and in Eph. 6:12. This designation of human nature on its material side is found four times in the New Testament, and is extremely common in Jewish writers.

The emphasis of the following statement is note. worthy: He Himself also in like manner took part of the same things. His assumption of our nature had for its object suffering and death.

Destroy him.Rather, bring him to nought; annul his power. The comment on these words will be found in Heb. 9:15; Heb. 9:26; for it was as the lord of sin, which was the cause (Rom. 5:12) and the sting (1Co. 15:56) of death, that the devil held dominion over death (or, as the words might mean, wielded the power possessed by death). (Comp. 2Ti. 1:10; 1Jn. 3:8; also Rev. 1:18.) Combined with this is the thought which runs through this chapterthe assimilation of the Redeemer to the redeemed in the conditions of His earthly life. By meeting death Himself, He vanquishes and destroys death for them.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

14. Forasmuch then This inference reverts back to close of Heb 2:11, in support of which 12 and 13 are citations. This verse reasserts the main thought, which beautifully interprets, to the dubious Christian Jew, the glory of the condescension of the eternal Son, the divine Logos, in assuming our nature that he might be capable of death.

Flesh and blood Note, 1Co 15:50. The true reading is, blood and flesh, in which the blood, as the more immediate residence of the life and soul, is mentioned first. Both blood and flesh mean the bodily nature as impregnated with sensitivity and susceptibility to impressions, shared by both man and lower animals, whereby it becomes the basis of soul and spirit in man. This assumption of a sensitive body was in order that he might be capable of human death, and might, through death, destroy the author of death.

Destroy The Greek word is used, as Alford says, twenty-five times by St. Paul. It often signifies, to put out of existence, (as Rom 6:6, 1Co 15:24,) and hence this might be a favourite text with those who believe in the annihilation of the devil. But it also signifies to ruin, to bring to naught, to despoil, as Luk 13:7, Rom 3:3 , 2Th 2:8, where see note. The Apocryphal Testament of the Twelve Patriarchs uses the word in the phrase, “He shall destroy Belial and those serving him.”

Had the power of death Christ (Rev 1:18) has the “keys of hell and of death,” that is, to deliver and bring forth to a resurrection; Satan has the power, through sin, of introducing death. Hence he was a murderer from the beginning. The rabbies carried this idea so far as to teach that Samael was the angel of death, inflicting it whenever a man dies. The antithesis, through death destroy death, strikingly expresses the work of the dying Redeemer. And not until this antithesis is completed are we brought in the sentence, with closing emphasis, to the name of the murderer the devil. See note on Heb 2:9.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘Since then the children are sharers in (partake of in common – kekoinoneken)) blood and flesh, he also himself in the same way partook (meteschen) of the same, that through death he might bring to nought him that had the power of death, that is, the devil,’

So as these ‘children’ were/are all ‘blood and flesh’, sharing human nature in common, it was necessary that He Who would be their Messiah-Deliverer should also become, voluntarily and deliberately, blood and flesh. He fully partook by choice of what they essentially were in their original state of innocence. He had to become fully man for the purpose. ‘Blood and flesh’ (compare ‘flesh and blood’ Mat 16:17; 1Co 15:50 (which cannot inherit the future Kingly Rule of God); Gal 1:16) simply describes being a true human, as being made up of those constituents. Sin was not included for it was foreign to man in his perfect state. And His final purpose in this was in order that through death He might ‘bring to nought’, render powerless, the one who had the power of death, that is, the Devil.

But how did the Devil have ‘the power of death’? One explanation is that death is the wages of sin (Rom 6:23), and in true Pauline fashion here means eternal death. The power of death was thus effected by bringing men into sin. Once man sinned he became liable to death, permanent death. The Devil used this power when he tempted Eve to sin and dragged down Adam along with her (for the idea in Jewish thinking compare Wisdom of Solomon 2:24, ‘by the envy of the Devil death entered into the world’). He continues to use the power of death by blinding men’s eyes to the truth of the Gospel (2Co 4:3-4), and by constantly keeping men in trespasses and sins, and in the lusts of the flesh and of the mind (Eph 2:1-3). Those who are not in Christ ‘live in death’ (1Jn 3:14).

But its power is brought to naught ‘through (His) death’, by means of Christ’s perfect sacrifice and provision of the means of forgiveness and sanctification before God. Once the benefit of that is received, man’s conscience for past ‘dead works’ is clear (Heb 9:14; Heb 10:22). They have been borne by and put aside in Christ. He is delivered from eternal death which has become but ‘sleep’. Thus is the Devil rendered powerless for those who are in Christ (compare Joh 12:31; Col 2:15). He can deceive them no longer.

Another explanation is that ‘the power of death’ should be seen as a similar expression to ‘the power of darkness’ (Col 1:13). In Colossians 1,13 ‘the power of darkness parallels ‘the kingdom of His beloved Son’. In other words ‘power’ is almost equivalent to ‘kingdom’, but with a greater emphasis on the force applied to keep its subjects within that kingdom. They are held in darkness by his power. So here we may see it as referring to the ‘kingdom of death’ in which the Devil holds mankind. They are held prisoner in the sphere of ‘death’, kept away from light and life. They live in death (1Jn 3:14). They lie in the arms of the Evil One (1Jn 5:19). Thus as he is brought to naught, so are men released from his kingdom of death and darkness, through receiving the light of life.

‘Blood and flesh.’ This is the reading of the best witnesses. ‘Blood’ may well be put first because of the emphasis on His death in this passage. He came to shed blood.

Fuente: Commentary Series on the Bible by Peter Pett

The Deliverance Effected by Christ. Heb 2:14-18

v. 14. Forasmuch, then, as the children are partakers of flesh and blood, He also Himself likewise took part of the same, that through death He might destroy him that had the power of death, that is, the devil,

v. 15. and deliver them who through fear of death were all their lifetime subject to bondage.

v. 16. For, verily, He took not on Him the nature of angels; but He took on Him the seed of Abraham.

v. 17. Wherefore in all things it behooved Him to be made like unto His brethren, that He might be a merciful and faithful High Priest in things pertaining to God, to make reconciliation for the sins of the people.

v. 18. For in that he Himself hath suffered, being tempted, he is able to succor them that are tempted.

This paragraph is closely connected in thought with the preceding argument, since it concludes the proof for the necessity of Christ’s vicarious work. It was as brethren that Christ acknowledged the believers, even in the Messianic prophecy. In connection with that thought the author argues: Since, then, the children share blood and flesh, He Himself likewise has become partaker of them, that through death He might put out of commission him that had the power of death, that is, the devil, and liberate these that through fear of death throughout their entire life were subject to bondage. The brotherhood of Christ with men included incarnation and death. The children, the human brethren with whom the Son of God was willing to identify Himself according to the eternal counsel of love, were subject to the conditions brought about by their possession of flesh and blood; and their nature being impregnated with sin, they were all doomed to dissolution and death. Christ’s object, however, being that of saving men from the certain doom which awaited them, He, in a similar manner, that is, with the exception of sin, took upon Himself, joined to His divine nature, the flesh and blood of a true human nature: by His incarnation He became a true man according to body and soul. In this way the possibility was brought about for Christ to put the devil, who had the power over death, out of commission, to crush him, to render him powerless. This Christ did through His own death; by laying down His life as the price of ransom for the transgressions of the whole world, he destroyed the power of the devil. Thus did He liberate and release from their terrible slavery all men, who had been kept in bondage, held firmly chained during their entire earthly life through their fear of death. We have here, on the one hand, a picture of the natural lot and condition of all men. They are kept in the most miserable and shameful bondage by Satan. By bringing sins to the remembrance of the people, by appearing as the constant accuser of all men, he creates in them the fear of the punishment of death. Without the certainty of Christ’s redemption, this servility and fear is found in every man’s heart by nature. And he that knows nothing of Christ’s atoning death or will not accept the fact of his redemption through the blood of Jesus, has only one fate to look forward to, namely, that of everlasting damnation, in an endless, horrible death. But on the other hand, there is here a picture of wonderful beauty and comfort. For he that looks upon Christ in true faith, as his Redeemer, knows that the power of the devil is broken, and that death, formerly the strongest weapon in the hands of Satan to intimidate men and keep them in his power, has lost its terrors. We are liberated, released, redeemed through the atoning work of our Substitute, Jesus Christ. That is the meaning of Christ’s career so far as we are concerned. This redemption was possible on account of the fact that the Son of God, while still in the bosom of the Father, became our flesh and blood. As one commentator has it: “To Him who in His sinlessness experienced every weakness of mortality, without diminution of His unbroken strength of fellowship with God, death is not the dreaded sign of separation from God’s grace, but a step in His divinely appointed career: not something inflicted on Him against His will, but a means whereby He consciously and designedly accomplishes His vocation as Savior.”

So the humiliation of Christ, including even the climax of His ignominious death on the cross, were fully justified by the demands of the situation. It is evident, then, what the writer further remarks: For it is assuredly not angels whom He rescues, but it is the offspring of Abraham. Neither the good angels, being sinless and spiritual beings, nor the evil angels, being spiritual beings beyond reclaim, are included in the redemption of flesh and blood as carried out by Christ. Since the letter is addressed to Jewish Christians, the writer speaks of the descendants of Abraham, as he would otherwise designate all men. See Rom 15:4-12. By undertaking and carrying out the work of redemption as He did, Christ brought everlasting help and salvation to all mankind.

The inspired writer therefore summarizes: Whence in all things it behooved Him to resemble His brethren that He might become a merciful and faithful High Priest in things concerning God, in order to propitiate the sins of the people; for wherein He Himself suffered, being tempted, He is able to come to the assistance of those that are tempted. Because God’s counsel of love went over all men, because it was Christ’s intention to bring salvation to all without exception, therefore it was necessary for Him to become similar to His brethren, to become a true man, resembling His brethren in every single respect but this, that He was sinless. Being a true man, possessed of flesh and blood like all other men in the world, Christ could enter into the right understanding of human misery and weakness; He could become a truly merciful and faithful High Priest in all things that had to be brought before the Lord; He could make propitiation for the sins of all people. Just as the high priest of the Old Testament brought the offering of the great Day of Atonement in the name and in behalf of all the people in the entire nation, so Jesus made one sacrifice which effected a perfect, an everlasting atonement for the sins of all men till the end of time. For because He Himself suffered, bearing in His own body the suffering and the curse of all men’s sins, because He was obliged, above all, to suffer the temptations of Satan, not only in the wilderness, but in all the schemes of the hostile Jews, and especially in His last great Passion, therefore the assistance which He can render us, His brethren, is not a perfunctory and forced help, but a willing and loving service. No matter how great the temptations may be that assail us, our unfailing comfort consists in the fact that Christ, our High Priest, is now also our Advocate with the Father, urging in the face of eternal Justice the fact that He is the Propitiation for the sins of the whole world, 1Jn 2:1-2. Thus the sacred writer has shown that it was indeed fitting for God to make His Son a sacrifice in this manner, that He chose the only way by which redemption could be brought to the world lost in sin.

Summary

The inspired author, continuing his argument concerning the sovereignty of Christ over all creatures including the angels, emphasizes the need of cheerful obedience to the Lord, incidentally showing that the way of salvation which God’s counsel of love decided upon was the only feasible plan.

Fuente: The Popular Commentary on the Bible by Kretzmann

Heb 2:14-15 . The author, after the subsidiary remarks, Heb 2:11-13 , returns to the main thought of Heb 2:10 , now further to develop the same. To lead Christ through sufferings to perfection, was a provision worthy of God. For it was necessary, if Christ was to be the Redeemer of sinful humanity. In order, however, to be able to take upon Himself sufferings and death, He must become man as other men, and place Himself upon one level with those to be redeemed. Comp. on Heb 2:14 , Zyro in the Theol. Studd. u. Kritt . 1864, H. 3, p. 516 ff.

] is the outward sign of that return to the main thought. Logically it belongs not to the protasis, with which it is grammatically connected, but to the main thesis: . . . An attachment of Heb 2:14 to Heb 2:13 , therefore, is effected only in so far as , Heb 2:13 , has given occasion for the resuming of this word in the first clause of Heb 2:14 . In a strangely perverted fashion Heinrichs (comp. also Valckenaer): “Quod si homo fuit Christus, infans quoque primo fuerit omnemque in nativitate sua humanam naturam induerit necesse est.”

] here, as often in the case of the classics, combined with the genitive ; whereas elsewhere in the N. T. the dative is used with (Rom 15:27 ; 1Ti 5:22 ; 1Pe 4:13 , al .). The persons with whom the communion or the common participation takes place are not the parents (Valckenaer, who supplies ), but the children themselves. One with the other, one as well as the other, has part in blood and flesh, or possesses the same. The perfect , however, indicates the constant and definitive character of the order of nature, as this has always prevailed already, and still continues to assert its sway.

] The same succession of words, also Eph 6:12 . Otherwise more ordinarily: . Comp. 1Co 15:50 ; Gal 1:16 ; Mat 16:17 ; Sir 14:18 ; Sir 17:31 . , the two main constituents of the sensuously perceptible outward nature of man.

] is not: “equally” (Bleek, Bloomfield, Bisping, Delitzsch, Grimm in the Theol. Literaturbl. to the Darmstadt A. K. Z . 1857, No. 29, p. 663; Hofmann, Schriftbew . II. 1, p. 57, 2 Aufl.; Riehm, Lehrbegr. des Hebrerbr . p. 313 f.; Maier), or: “likewise” (de Wette), a signification which is linguistically undemonstrable, but: in a manner very closely resembling . It expresses the resemblance with the accessory notion of the diversity; in such wise that the author characterizes the human form of Christ’s existence, in all its correspondence with the form of existence of other men, as still different from the latter (Cameron, Owen, Akersloot, Cramer, Bhme, Zyro, Moll, Woerner). And rightly so. For Christ was no ordinary man, but the incarnate Son of God. He was distinguished from His human brethren by His sinlessness (comp. Heb 4:15 ). As therefore Paul, Phi 2:7 (and similarly Rom 8:3 ), speaks of the incarnate Christ not as , but as , even so the author of the Epistle to the Hebrews also here places not , but . Comp. also , Heb 2:17 .

] The aorist . For the incarnation and the earthly course of Christ is a fact already belonging to the purely past; now Christ is already the glorified Son of God.

] sc . . Erroneously, because without taking into account the reference imperatively required by the former clause, Bengel: eadem , quae fratribus accidunt, sanguine et carne laborantibus, ne morte quidem excepta.

] by means of death , the enduring of which first became possible by the taking upon Him of flesh and blood. Bengel: Paradoxon. Jesus mortem passus vicit; diabolus mortem vibrans succubuit.

The placing of the characteristic before is chosen, in order to gain a marked contrast to the preceding .

A ruler’s power over death, [50] however, is possessed by the devil, inasmuch as by the enticement of the devil sin came into the world of men, and sin brings about death for man. Comp. Wis 2:24 : ; Rom 5:12 .

[50] Over-refinedly does Ebrard take absolutely, and as genitivus subjectivus: “him who holds in his hands the power which death exerts over us.”

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

V
The incarnation renders the Son of God susceptible of suffering and death, and thus fitted to become a high-priest with God, for the redemption of mankind

Heb 2:14-18

14Forasmuch then as the children are [joint] partakers of flesh and blood [of blood and flesh]7, he also himself likewise [in a similar manner, ] took part of [in] the same; that through death8 he might destroy [bring to naught, render impotent, ] him that had [hath] the power of death, that is, the devil; 15And deliver them, who through fear of death were all their lifetime subject to bondage. 16For verily he took not on him the nature of angels [For it is not assuredly ( ) angels whom he rescueth ()]; but he took on him [he rescueth] 17 the seed of Abraham. Wherefore [whence, ] in all things it behooved him to be made like [to be assimilated, ] unto his brethren, that he might be [become ] a merciful and faithful high priest in things pertaining to God, [in order] to make reconciliation [propitiation] for the sins of the people. 18For in that he himself hath suffered being tempted [or, hath suffered by being himself tempted], he is able to succor them that are tempted.

[Heb 2:14 , since, inasmuch, then., have participated, and still participate, the perfect marking the permanent condition, in contrast with the Aor. , took part in, participated in, as a historical act., similarly, in like manner. , the one having=him who was having, who had, or, him who is having, who has. It is better here to take the participle as describing a general and abiding attribute of the devil, him who has, etc., the Potentate of Death.

Heb 2:15. . Eng. ver., them that. This rendering does not quite adequately represent the original, which is=these, these persons, as many as, describing mortals who, as a class, are victims of death. = , but used here, doubtless, in sharper antithesis to . , held under, obnoxious to, bondage. Mat 5:22, , held under, obnoxious, liable to the judgment, scarcely adequately rendered by in danger of. Mat 26:66, , liable to death; Eng. ver. guilty of death.

Heb 2:16. , for not you see doubtless, , I suppose, perhaps, softening without art, as a class, and emphatic in its position before the verb=for not, indeed, is it angels whom he rescues, etc., not as Eng. ver., to take on him the nature, but to lay hold upon for succor, to rescue. The former; once the prevailing rendering but it is now generally rejected. See Molls note. has reference not to the subject of the verb, but to its object, to lay hold upon.

Heb 2:17., to make like, to assimilate; , to be made like, to be assimilated. , that he might (strictly, may) become, not be, as so often in Eng. ver.

Heb 2:18.May be very variously rendered, as for being himself tempted in that wherein he hath suffered; or, being tempted in that wherein he hath himself suffered, etc. Moll renders, For in how far he hath suffered as one that was himself tempted. The rendering of the Eng. ver. is, perhaps, as good as any. See note below.K.].

EXEGETICAL AND CRITICAL

Heb 2:14. Since, therefore, the children have common share in flesh and blood.Share, i.e., not with their ancestors (Volkmar), but with one another. The children () are those mentioned in the verse preceding, who possess not merely a common spiritual nature from a like divine source, but, as real men, have a common earthly nature, which, as is customary, is designated by its two leading sensuous constituentsflesh and blood; the blood, however, being first mentioned with a half latent reference, probably, to the subsequently-mentioned atoning death of the Redeemer. The connectives, , however, show that the link of connection is by no means the mere word children (Hofm.); while, on the other hand, there is no ground for Lnemanns assertion, springing from the false idea that Heb 2:11-13 are merely incidental, and that Heb 2:14 returns to the main thought in Heb 2:10that , while grammatically belonging to the protasis, since the children, etc., belongs, logically, to the apodosis, he himself took part, etc. The clause with , rather, keeping before our eye the constant principle of natural relationship (partaker of flesh and blood) carries us over from the typical relation, by no means incidentally touched, to the relation which exists in Christ; the , showing that the thought is regarded as inferential, inasmuch as it is a fact (the author would say), that the childrennot children generally, but the children in questionare not ideal forms, but actual men, it follows that the incarnation of the Son of God, which renders Him susceptible of suffering, is the appropriate and essential means for attaining the divine purpose of transferring, by means of redemption, men, become subjects of bondage, into a true filial relation to God.

2. He also himself, in like manner, took part in the same.The aor., , points to the assuming of human nature as a thing belonging absolutely to the past, while the perf. indicates the permanent condition springing from the act of (here having its regular classical construction with the Gen.) is certainly not a weakened ; for the author says, Heb 2:17, (Hofm., Del.); and he holds to no mere analogy of the life of Jesus to a real human life, or a general similarity in some individual points, generating a quasi kindred relation. His object is rather to assert the true and complete humanity of the Son of God. But the adv. is not, therefore, with de Wette, to be rendered in like manner, nor with Bleek, in equal measure; but expresses at once the actual approximation, and yet the never-to-be-forgotten or overleaped distinction of Jesus Christ, from all other men, as at Rom 8:3; Php 2:7. . Orig. c. Cels., IV., 15.

That by means of death he might destroy him, etc.The doing away of death in the kingdom of the Messiah, is matter of prophecy, Isa 25:8; Hos 13:14; Dan 12:2-3. is not the power of putting to death, which belongs to God alone. Nor is to be taken absolutely, nor as Gen. Subj. (Ebr.) with the too artificial and far-fetched thought that the phrase refers to the tyrannical dominion of death (1Co 15:5-6), which, by means of original sin, the devil has obtained and perpetually exercises, Wis 2:24; Rom 5:12. He holds this dominion not as a Lord, but as an executioner (Quenstdt). The expression may, perhaps, with Thol., be explained from the authors blending the idea of Death and of Hades, both together personified as Rulers (Rev 1:8; Rev 1:6; Rev 8:20, 14), and representing the devil at the same time as Lord of Hades, of whose keys the Redeemer has obtained possession (Rev 1:18). At all events the devil is not here identical with the angel of death (who is not in Jewish Angelology confounded with Sammael), but he is the murderer of men, , from the beginning (Joh 8:44), whose dominion stands in essential and causative connection with all death (Del.). The will of Satan is always unjust, his power never! for his will he has from himself, his power from God. (Greg. Magn at Job I. 11). with the classics=to render impotent, is employed by Paul for the complete putting down of hostile powers (1Co 15:24), and specially of death (1Co 15:26; 2Ti 1:10). The word occurs with Paul twenty-eight times, elsewhere in the New Testament only here and Luk 13:7. It stands Ezr 4:21; Ezr 4:23; Ezr 5:5; Ezr 6:8, as rendering of the Araman . Substantial parallels in thought, are found Gen 3:15; Isa 25:8; 1Jn 3:8. is not to be specialized by supplying , his death. This would mar the thought which is correctly given by Primasius: Arma qu fuerunt illi quondam fortia adversus mundum, hoc est mors, per earn Christus illum percussit, sicut David, abstracto gladio Goli, in eo caput illius amputavit, in quo quondam victor ille solebat fieri. It is death itself, and as such, which Jesus has made the means of annihilating the ruler of death. In the person of Jesus there has commenced a life of humanity, which triumphs over the deadly power of Satan, after this power had brought that life (a life of blood and flesh similar to ours), in which Jesus becomes subjected to it, into a death which has rather proved the death of death (Hofm., Schriftb., II., 1, p. 274).

Heb 2:15. And deliver these whowere subject to bondage.The discussion proceeds now to designate the subjects of the incarnation and death of Christ. These great acts have reference not to beings exempt from death, but to beings who are held under bondage to the fear of death (Del.). It is mankind, as a class, strikingly characterized by this language, as distinguished from angels or demons, that are the objects of redemption. The limitation is expressed by the prefixed , these, while the subjoined , as many as, whosoever, intimates that within the sphere of this limitation, the totality of the members of the class are included. Grammatically might be constructed with , and with , as by Bhme and Abresch, inasmuch as may be equally well constructed with the Dat. as with the Gen. But the position of the words is adverse to this construction. [The rendering then would be, and deliver those as many as, through their whole life, were held under the fear of death, from bondage. This gives to such a Gen. as might very naturally follow it, instead of leaving it to stand absolutely; but on the other hand, Alf. following Bleek, remarks that with the Gen. has rather the force of a noun the subjects of; with the Dat. that of a participle, liable to, and therefore would here be better conjoined with the , subjects of bondage, than with the .On the whole, the ordinary construction seems preferable.K. ]. and are interchangeable ideas (Rom 8:15), as fear of death, and consciousness of guilt; when the latter is removed, comes in childlike boldness (), and the state of bondage has disappeared. (Thol.).

Heb 2:16. For it is not assuredly angels whom he, etc.The correct interpretation of . (=to lay hold of one in order to secure him for oneself, here, to lay hold of in aid, to succor), was, according to Thol., first expressed by Castellio in his translation, 1551, and stigmatized by Beza as execranda audacia. The whole ancient Church, followed by Erasm. and the Reformers, in the 17 cent, the Reformed Moresius and the Luth. Scherzer, Calov, Seb. Schmidt and Chr. Wolf, explained it erroneously of the assumption of human nature; Camero defended the correct rendering in the most thorough manner; the Socinians (except Socinus himself) immediately accepted it; the Catholic Ribera (1606) chose rather to confess that he did not understand Paul than reject the interpretation of so many Fathers, and even Rich. Simon censured the admission of the change into the version of the Port Royal. Ebrard also overlooks the Pres. tense, and the (=I think, I should suppose; or, surely perhaps, surely I suppose, Hart, Partikellehre, I., p. 285), and thinks (as did formerly Hofm.) that the author appeals to the well-known fact that God entered not with angels into a gracious covenant relation, but with the seed of Abraham. But the train of thought by no means suggests (as in Heb 2:6) any special passage of the Old Testament, although the erroneous nusquam of the Vulgate has been followed by Luther and many early expositors. Nor is the Present to be understood as pointing to an ever ready help of a general character, but to the aid which Christ renders in redemption, and which is as such perpetually existing. Bleek, de Wette and Ln. assume a discrepancy between this passage and Col 1:20; but with no good reason. For the special and exclusive objects of redemption are men of flesh and blood, not purely spiritual beings; while among them the angels have no need, and the devil is incapable of redemption. The absence of the article shows that not individuals are spoken of, but classes. The expression seed of Abraham, however, neither, on the one hand, contradicts Pauls wider statement of the purpose of the Gospel (although, as de Wette justly remarks, Paul would not have thus expressed himself, and hence the language is not to be explained purely from the nationality of the reader), nor, on the other, as we look at the terms , of the people, Heb 2:17, and , the people, Heb 13:12, are we at liberty to take the expression for a designation of mankind in its spiritual relation (as believers are called the seed of Abraham) as is maintained by Bengel, Bhme, Klee, Stier, Wieseler. The term rather proceeds upon and suggests the view, so familiar to the Hebrews, that the whole redemptive and religious history of humanity has its central point in the seed of Abraham. As in the purpose of God respecting the sending of Christ, so in His purpose respecting salvation in Christ, and in respect of their relation to other nations, the Israelites have a certain priority, not to say, superiority. It is only because the moral conditions have remained unfulfilled by them, that salvation has been taken from them. But the compassion of God, which embraces all, will, therefore, yet again extend itself to them. (Kluge). Fricke gives too narrow an application of the words, when he explains them of the Believers of all nations. To make with Dav. Schulz, death, ( ) subject of the verb: for death lays not hold of angels, makes an entirely different construction, grammatically, indeed, admissible, but logically untenable, since Heb 2:17 stands closely connected with Heb 2:16, and Christ is the natural subject of Heb 2:17, as well as of Heb 2:14-15 (Ln.). To this view, moreover, the term seed of Abraham, is in no way adapted. Ebrard rightly remarks that Heb 2:17 so repeats the thought already expressed, that at the same time a new perspective opens, viz., a glance at the thought that Christ is not merely the most perfect organ of Gods revelation to man, not merely a messenger of God elevated above all messengers and angels, even above the angel of Jehovah, but that he is at the same time the perfect high-priestly representative of humanity in its relation to God.

Heb 2:17. Whence it behooved him in all things to be assimilated to his brethren.The un-Pauline (but frequent in our Epistle, and found also in Act 26:19), deduces from the purpose of Christs incarnation given Heb 2:16, the obligation which that purpose involved: for denotes the obligation springing from the object which was undertaken, as would have shown the necessity as matter of purpose and decree (Luk 24:26), and as matter of intrinsic fitness and propriety (Heb 2:10). in a kindred sense, Act 14:11. The idea of likeness is emphasized by Lnemann.

That he might become a merciful and faithful high-priest in things pertaining to God.The order of the words seems to favor the rendering of Luth.: that he might become compassionate and a faithful high-priest, etc., favored also by Grot., Bhm., Bl., de W., Stein, Thol., Ln. But the , that he might become, declares assuredly what Jesus, when thus assimilated to humanity, was to become, and in this connection the declaration that He was to become compassionate, might suggest the idea that He previously was not so. [Yet to this it might be replied that implies frequently, not absolutely to become, but to prove ones-self, as Rom 3:4.K.]. True, the author has hitherto emphasized rather the arrangement of God in the work of salvation, than the self-devotion of the Saviour; yet from the preceding it is still clear enough that the incarnation originated in compassion toward men exercised equally on the part of Him who submitted himself to it (Del.). On the contrary, the thought is entirely pertinent that the Incarnate One is, as such, to become a high-priest, in whom the two characteristics essential to this calling, expressing His proper relation alike to man (compassionate) and to God (faithful) come forth into view in the actual conduct and experiences of His life. Bengel followed by Cram., Storr, Ebr., Hofm., Del., remarks, in regard to the inversion of the words, that (the compassionate element having received sufficient prominence) recedes into the background, while the faithful high-priest (. .), with its two-fold conception, yet to be unfolded, takes the foreground of the picture. The adverbial phrase , in things pertaining to God, belongs not merely to (Klee), or (Bl.), but qualifies the entire statement. Nor does denote reliableness, but, as shown Heb 3:2, fidelity in the work He has undertaken. And utterly without ground is the statement of de Wette, that the idea of comes in abruptly, with nothing preceding to pave the way for it. For the mention of purification from sin (Heb 1:3), of sanctification (Heb 2:11), of saving mediation (Heb 2:16), of the death of Christ as a death on behalf of men (Heb 2:9), is a sufficient preparation, apart from the immediately following account of the functions to which he was appointed.

To make expiation for the sins of the people.In the classics appears only in the sense of propitiating some one, of which propitiation Deity or even men may be objects, but never inanimate things. But neither the LXX. nor the N. T. use the term of any process of rendering Jehovah graciously disposed; but employ it either of the independent gracious determination of God in which the Pass. and Mid. signification run into each other, or, disregarding its reflex middle force, they apply it to one who performs an act, the object of which is sin, and the effect of which is that sin shall cease to awaken Gods wrath toward men. The LXX. construct with the Dat. of the person or thing for which propitiation is sought=propitium fieri; ., on the contrary, frequently with the Acc., or, with of the person to be atoned for=expiare. It is true that in regard to mans relation to man we find , Gen 33:20, and , Pro 16:4. But no where, not even 2Sa 21:3, does God or His wrath appear as object of ., but sin, 1Sa 3:14. Expiation interposes between wrath and sin, so that the latter is covered over, Num 17:11 ff. Christ, then, is a propitiation for our sins ( . . , 1Jn 2:2; 1Jn 4:10), and appointed by God as our , Rom 3:25. As this expiation refers objectively to the sins of the whole world (1Jn 2:2), is employed under the point of view before designated. Del. misconceives the reference of the term in explaining: He officiates now as high-priest amidst a ransomed Church, which, in the O. T., is called the People, i.e., the people of God; and what, as propitiating high-priest, He accomplishes, is designed to prevent the sin still adhering to His Church from marring the loving and gracious relation which has been once for all established.

Heb 2:18. For in that he himself hath suffered, etc.The language alludes not to the efficacy of the sufferings of Christ as rendering satisfaction to the Divine law, and thus as the meritorious ground of His Priesthood (Hofm.), but (with Del.), to the moral fitness which these sufferings gave Him for the office. And it is not barely in the circumstance that Christ has suffered, but in the relation of these sufferings to His personal character, as one who has been subjected to actual temptations, that we recognize His capacity to aid all who are from time to time exposed to temptations. (Observe the force of the Present Participle). The rendering, Wherein, or, in the sphere in which (Luth., Bl., Ebr., and others), restricts His power to the too narrow sphere of like circumstances, of suffering and temptation (Ln.). is to be resolved into , in this thing that, on the ground that, in so far as, or, since (Bernh. Synt., p. 211). [It may be doubted if ever means strictly and in itself since, or because, but it undoubtedly may have the force of in this that=in the fact that, hence nearly=on the ground that. Thus it may be resolved either into wherein (in the sphere in which), or in that (on the ground that). There is, in fact, here, I think, but little difference; for the rendering wherein, in the sphere in which, is in reality only apparently more restricted than the other. Because if the personal suffering of Christ is a necessary condition of His sympathizing succor, then the extent of His temptations and sufferings must be really the measure of His ability to render sympathy and succor; so that to say, wherein He hath suffered He is able, and in that He hath suffered He is able, amount practically to the same thing. If He could not sympathize and succor only in that He had suffered, then He can sympathize and succor only wherein He has suffered. Aside from this, the passage may be variously rendered. It may be resolved in several different ways, according as we take as in that, or wherein, and according as we connect with , or . The principal are these:

1. In that (because) He hath Himself suffered, being tempted, He is able, etc.

2. Wherein He hath Himself suffered, being tempted, He is able, etc.

3. In that He hath suffered, being Himself tempted.
4. Wherein He hath suffered, being Himself tempted.
5. Being tempted in that He hath Himself suffered.
6. Being tempted wherein He hath Himself suffered.
7. Being Himself tempted in that He hath suffered.
8. Being Himself tempted wherein He hath suffered.
Of these the English Ver. and Bib. Union adopt the first; Delitzsch adopts substantially the seventh; Alford, substantially, with Ebrard, the eighth (having been Himself tempted in that which He hath suffered); Moll substantially the third. Fortunately it makes little difference as to the main sense which construction we adopt, and among them all I prefer the first or second as the more obvious and simple, although the construction adopted by Alford is nearly or quite unobjectionable.K.].

DOCTRINAL AND ETHICAL

1. The children of God, allied in their dispositions to the Son of God, have become in need of succor (), of assistance (). This redemption, however, is the result of no determination formed in time, after the occurrence of the Fall, but an eternal purpose of God simultaneous with His purpose to create man (Eph 1:4; 2Ti 1:9; Rom 16:25; 1Pe 1:20). The idea of the perfect God-man had thus of necessity to actualize itself, for the salvation of the children of God who were to be led to their goal.The Redeemer was of necessity to become a member in the diseased organism of humanity, to assume humanity with its susceptibility to suffering, only without sin, Heb 4:15. The end and goal was the overcoming of death (Thol.).

2. That Divine help which has been bestowed in Christ, and is being continually bestowed, relates, not to the removal of outward sufferings as such, but relates directly to human sufferings in so far as they are either judicial consequences of sin, as wall of that of the race as of that of the person, or in so far as they have a character which tempts to sin. The aid, therefore, rendered to humanity has as well an ethical as a soteriological significance.

3. In order to become for us the true, all-sufficient and actual Saviour, the eternal Son of God has entered not merely into a fellowship with us of internal and spiritual life, but into a participation alike in respect of nature and of race, in our outward and historic life. As, however, He has not, by this entrance into the fraternal relation, impaired His Divinity, there remains to be acknowledged a distinction never to be done away between His and our naturea distinction having its ultimate ground partly in our creatureliness, partly in our sinfulness. Under the restrictions imposed by this distinction, human nature has, in its full extent, been made historically His nature, and an actual nearness to God, in a living and personal form, has been thereby imparted to the race.

4. The actual human nature of Jesus Christ renders possible His susceptibility of suffering and death, and this again conditions that perfect carrying out of His high-priestly calling, which is the means of accomplishing that salvation, for the sake of which the eternal Son of God has become man. On account of the love which He bare to us, Jesus Christ our Lord has shed His blood for us according to the will of God, and given His flesh for our flesh, and His soul for our soul (Clem. Rom. 1 Cor. 49).

5. Death and sin spring from one common root. Both involve in their essence a separation, a rupture, so to speak, in contravention of the Divine purpose, and have their origin in a sundering of the creatures fellowship with God. But death is the revelation or laying bare of this state of things in the form of punishment, and as a consequence of Gods previously threatened judgment. Sin, on the contrary, is the voluntary and willing movement of man in the relation of estrangement from God. Precisely for this reason can the fear of death be predicated of sinners, and the power of death be predicated of Satan; and from both of these Christ alone is able to redeem us, in that He identifies Himself with humanity in its nature, its sufferings, its temptations, yet without sin, and offers up His holy life as an expiation for sin. It is at the same time clear from this how God, as Creator and Judge of the world, can directly and positively take part in the death of man, but not in his sinfulness; while the devil is at the same time the author of sin, and the tempter and the murderer of man.

6. Death, which, under the influences of sin, is the essential means of our enslavement by Satan, became in Christ the essential means of our deliverance. The devil, as he who had the power of death, delighted in death; and that in which he delighted, the Lord held out to him. Thus His cross became a snare for the devil (Augustine Sermons, 263). The Scripture has announced this, viz., that one death devoured the other (1Co 15:54): death has been turned into derision. Hallelujah! (Luth. Easter Hymn of year 1524). Dominus itaque noster ad humani generis redemptionem veniens velut quemdam de se in necem diaboli hamum fecit. Hujus hami linea illa est per evangelium antiquorum patrum propago memoratain cujus extremo incarnatus Dominus id est hamus ista ligareturHamus hic raptoris fauces tenuit et se mordentem momordit.Ibi quippe inerat humanitas, qu ad se devoratorem adduceret; Ibi divinitas, qu perforaret; ibi aperta infirmitas, qu provocaret; ibi occulta virtus qu raptoris faucem transfigeret (Gregor. Magn. ad Job 40:19).9

7. The death of the God-man, who despoiled Satan of his power, is neither a merely passive enduring of hostile assaults of man or of Satan, nor a merely active surrendering of Himself to the conflict. It is neither a bare punishment of sin, called forth by the wrath of God, nor an exclusive attestation of Christs moral power of will, under the aspects of trust in God, fidelity to His calling, and fulfilment of His obligation. It unites inseparably in itself moral and religious features; presents the active and the passive elements which enter into it, as perfectly and mutually interpenetrating each other, and can be rightly understood only as belonging to a historically developed scheme of salvation. Being in its import a sacrificial death for the expiation of sin, it presupposes the perfecting of the life of the God-man by active obedience; has the reconciliation of the world with God as its consequence; and is in its nature vicarious, or substitutionary, by means of suffering obedience.

8. Deliverance from the fear of death is wrought not by a new doctrine of immortality, which changes our conceptions of the future world, but by our transition into a new relation, in which the sting of death, the wounding, rankling consciousness of guilt is removed, (1Co 15:17; 1Co 15:55). Christ is the Prince of Life (Act 3:15), who conquers death and Hades, and secures for us both the knowledge and possession of life, (2Ti 1:10; Joh 5:24; Joh 11:25; Joh 14:19), who not only holds in his hands the keys of Death and of Hades, (Rev 1:18; Rev 20:14; Rev 21:4); but by His resurrection has begotten believers by a lively hope, (1Pe 1:3-4); produces in them the certainty of a glorious resurrection and eternal life, Rom 5:21; Rom 6:23; and Himself brings this life at His glorious appearing, Joh 17:10; Col 3:3; Php 3:21, in that His Spirit creates in believers, first a spiritual and then a bodily renovation, Rom 8:11. The death of Christ has become, as it were, a root of life, an annihilation of corruption, a doing away of sin, and an end of wrath. We were laden with a curse, and in Adam had been brought under the sentence of death. But since the Word that knew no sin, made Himself to be called a Son of Adam, and the debts incurred by the first transgression have been cancelled by Him, human nature has in Christ been manifestly restored to soundness, and this His sinlessness has delivered the dwellers upon the earth.(Cyrill. Alex.).

9. There is an old controversy whether the author makes the high-priestly office of Christ commence with His return to the Father, (Schlicht., Griesb., Schultz, Bl.) so that, as maintained by the Socinians, His High-priesthood coincides in origin essentially with His sovereignty, and His death on the cross corresponds not to the offering, but only to the slaughtering of the victim; or whether in our epistle Christs offering of Himself on the cross is regarded as the proper High-priestly act (Winzer de Sacerdotis officio quod Christo tribuitur, comm. I. 1825, and nearly all recent writers). In favor of the latter view we may urge that the author places the voluntary offering of Jesus Christ, and His entrance with His own blood, into the heavenly sanctuary, regarded as two inseparable parts of the same transaction, on a parallel with the well-known Jewish rite, and that the expiation of the sins of men is referred to the sacrificial death of Christ, Heb 2:14; Heb 7:27; Heb 9:11-14; Heb 9:26; Heb 9:28; Heb 10:10; Heb 12:14; Heb 13:12. The unquestionable emphasis laid on the heavenly character of Christs high-priesthood, is explained from the authors design to set forth the higher and unconditioned excellence of the Christian high-priest, in contrast with those who exercised their priestly function on earth, in the typical sanctuary at Jerusalem. The intercession on behalf of men, which is made, in the presence of God by the transcendently exalted Redeemer, is but the continued exercise of a high-priestly office, upon which He had already entered. (Ln.) The scene which transpired with the sin offerings in the outer court on the great day of atonement, finds its perfect counterpart and realization in Christs offering of Himself once for all on earth. Between the slaughter of the victim in the outer court, and the sacrifice on the altar of the outer court, took place that act of solemn significance, the carrying of the blood into the Holiest of all; and of this act the antitype and fulfilment takes place exclusively in heaven. (Del.)

10. From that moral decision which, in the grand crisis of life, determines its entire direction, and with this its collective destiny, we are to distinguish partly those moral decisions made upon the basis of this, and running through the whole life, and partly those acts of will which precede and prepare for this capital decision. So also the trials appointed by God, are not to be confounded with the temptations wrought by Satan, although both may concur in the same circumstances, and by this concurrence prove doubly dangerous. Especially do sufferings bear this two-fold character.

11. In all these relations Jesus hag been assimilated to us, and in the most various situations and forms, has subjected Himself, according to the will of God, to personal and actual temptations, only with the distinguishing trait that sin has neither potentially nor actually shown itself in Him, and hence there were to be overcome in His person no conditions of corruption, and no proper lustful impulses (Jam 1:14). Precisely for this reason has He become a second Adam, the founder, in the old race of sinners, of a new race of children of God.

12. The existence and the agency of the devil are, according to the tenor of the doctrine of this epistle, as well as of Scripture elsewhere, to be recognized as real, and his agency is to be conceived as consisting in temptation to sin, and in bringing sinners into bondage to death, in the Biblical sense of this worda sense in which are united natural, spiritual and eternal death. But this agency of the devil, Christ victoriously encounters, a succorer of those who are tempted, and a deliverer from the deadly dominion of the devil. The means of achieving this result are found in His temptations and His sufferings, by which He Himself was perfected for glory.

HOMILETICAL AND PRACTICAL

Christ became man 1. as to nature and quality in real assumption of our flesh and blood; 2. as to purpose, in order to become susceptible to suffering, temptation and death; 3. as to final object, in order to ransom us from the power of sin, of death, and of the devil.The death of Jesus Christ is to be regarded 1. as the proof of His true humanity, and of His divine love; 2. as the end of His sufferings; 3. as the culminating point of His temptations; 4. as the instrument of His victory; 5. as the means of our redemption.Our redemption is a work of Gods grace for our salvation; for it Isaiah 1. a breaking of the power a. of sin, b. of death, c. of the devil; 2. a redemption by the sinless yielding up of the Son of God into the fellowship a. of our nature, b. of our temptations, c. of our sufferings; 3. a deliverance into the fellowship, a. of divine sonship, b. of triumph over the world, c. of a perfected and glorified life.The expiation of the sins of the people reminds us; 1. of the prevailing, a. bodily, b. spiritual corruption of our race; 2. of our pressing, a. universal, and b. personal indebtedness of guilt; 3. of Gods righteous, a. present, b. future retribution; 4. of the ever ready succor of Jesus Christ as the a. compassionate, b. faithful high-priest with God; 5. of that fellowship a. with God, b. with the children of God, which binds us to the imitation of Jesus.Wherein, amidst all our lowliness, consists the preminence of our race above the angels? 1. we are fallen, but not necessarily lost; 2. we can suffer, but by triumphing over sin, have precisely herein fellowship with Christ; 3. we must die, but are able in death to attain to a higher stage of life.Whither are we to look in sufferings and temptations?1. To the peril which threatens us, a. in the heaviness of the assault, by the union of sufferings and temptations; b. on account of the origin of our temptations, in

the agency of the devil; c. in respect of the consequences of our succumbing, by which we are more ignominiously enslaved; 2. to the weakness which cleaves to us, and a. brings to light our connection with sin, b. makes us sensible of our natural helplessness, c. awakens, intensifies and guides our healthful longing after the deliverer; 3. to the succor which we can obtain in Christ, a. as the Son of God, who has become like to us men, b. who has suffered as one that was tempted, c. but by death has wrested his dominion from the devil.In Christ Jesus is imparted to us genuine divine help: since 1. His incarnation shows that the purpose of God to render us His children, God Himself adheres to; 2. His struggle with temptation shows the possibility of a victory over sin; 3. His suffering of death, as the compassionate and faithful high priest, effects, on our behalf, the expiation of our sins, and the overthrow of the dominion of the devil.Our Christian obligation demands, 1. that we do not fear death and the devil; 2. that we avoid sin; 3. that we take Christ as our helper in our temporal and spiritual needs.To the greatness of our misery corresponds the greatness of our guilt, and also the greatness of the divine compassion and faithfulness in Christ.Suffering presses heavily; more heavily temptation; most heavily guilt: but Christ assists us to bear suffering, to overcome temptation, to obliterate and wipe out guilt.Our text places in contrast before us the worst enemy and the best friend; the greatest weakness and the mightiest strength; the bitterest misery, and the surest, nearest and sweetest aid.Christ has become, in all respects, like us, and yet remained exalted infinitely above us, whether we look 1. at His person, or 2, at His walk, or 3, at His final withdrawal from His temporal life.

Starke:The devil has dominion and power over men in respect of natural, spiritual and eternal death. For after having plunged the human race by sin into spiritual death, he naturally so rules over it by sin, that by spiritual death he holds it captive, and by the natural death which thence results, leads it on to death eternal.The power of death is ever-during fear, terror, distress, trembling and quivering before the stern judgment of God, by which the soul of man is tormented, so that it ever dies, and yet never dies, because it is immortal. This power the devil possesses; that is, he tortures and afflicts the conscience with hellish fear and terror, trembling and dismay. Satan is appointed by God as His executioner, His jailor, or, if one may so say, an executor of the curse of the law, who is authorized to demand man for deserved punishment, and to proceed against him before the court, by virtue of the claim of the law, so that God cannot, without infringing upon His righteousness, reject his demand, which is the demand of the law itself (Isa 49:24; Mat 12:29; Rev 12:10).Christ is the sweet antidote to the bitterness of death.No hero is naturally so bold that he is not terrified at death. But believers in Christ are such valiant heroes, that even death they do not fear nor even taste (Joh 8:51).The law does right in disclosing to thee thy sins; but when it would condemn thee, then against law, sin, and death, appears thy Saviour, and says: I am also of flesh and blood, and they are my brethren and sisters; for what they have done I have paid the reckoning. Law, wilt thou condemn them? condemn me. Sin, wilt thou pierce and slay? pierce thou me. Death, wilt thou swallow up and devour? devour thou me. The condition of servitude is set over against that of Sonship, and is connected with a torturing fear of death, since we find ourselves so controlled by sin, and the dominion of Satan, that our own powers can never emancipate us (Joh 8:34); and this servitude is far heavier than that servitude of the Old Testament under the law and Levitical ordinances, which was rather analogous to a state of minority and pupilage (Gal 4:1-6). But the redemption wrought through Christ offers a freedom of such a nature, that we emerge by it out of all bondage and slavish fear, into true Sonship, and serve God with willing and joyful spirit, in all truth and purity. For as, by the work of regeneration, it brings to the soul spiritual life, so natural death loses its terror, and is converted into a blessing, Luk 1:74-75; Rom 8:15; Gal 5:1; 1Jn 4:18.The fallen angels have no redemption to hope for, Mat 25:41; Mat 25:46.The qualities of a true high-priest are compassion and fidelity; both these Christ must possess from His likeness to us. 1. Compassion is, indeed, a Divine attribute which existed in the Son of God before He became man. But as He has taken upon Himself our nature, He has Himself an actual personal perception and sense of our wretchedness. No one knows the spirit of the poor and sick like Him who has Himself been sick and poor. 2. From compassion springs fidelity. From this arises the fact that Christ has not merely been once our high-priest and pattern, but that He is still so daily, Heb 7:25.As all kinds of suffering and distress are called temptations, 2Co 10:13, and in like manner the sufferings of Christ, Luk 22:28, we can also say that Christ has been tempted of God, yet not for evil but for good, viz., 1, in order to promote the honor of God and the salvation of men; 2, to reveal the immaculate holiness and transcendent power of Christ, that he might be the hero who should bear, without sinking under it, the wrath of God; 3, to open to him, by means of this suffering, the way to glory.The sufferings of Christ were not only real, but meritorious, and were endured for our sake. Hence they come in our place, primarily in such a way, that they are reckoned to us for righteousness; and secondarily in such a way, that in our temptations, whether from without or from within, our high-priest comes to our aid with His instruction and His strengthening power. Temptations have been to Christ a source of great suffering; since although He had no sin and could not sin, yet it was, therefore, all the deeper sorrow to Him that sin was imputed to Him. This marked Christs deepest humiliation.Console thyself, thou devout bearer of the Cross, thou who art pressed and borne down by many a need; thy brother Jesus has also tasted all this; He knows how it weighs thee down; He can help thee, He will assuredly refresh thee, 2Co 4:10; 1Pe 4:13.After we have completely eliminated all imperfection, and all painful emotions from the compassionate sympathy of Christ in heaven, this tender human sympathy still appears in no wise incompatible with His glorified condition. And we must also know that the joy of His human nature in heaven cannot now be so great and perfect, because His mystical body is here as yet still surrounded with sorrows, and encompassed with infirmities, as it will be when, after the resurrection of the dead, all this shall have forever ceased.

Spener:Since all the power of Satan consists in sin, by which he deals with us as slaves, according to his will, redemption from this is a grand and precious feature of our blessedness, 1Jn 3:8; Rev 5:5; Col 2:15.Children of God are already blessed in life, because delivered from the fear of death. They think of death with tranquil heart, and overcome in faith the fear that naturally cleaves to others, Luk 2:29; 2Co 5:8; Gen 46:30.The redemption of Christ attaches not to those who still continue under reigning sin and the power of Satan, and cannot belong to them until, by true conversion and translation into the kingdom of light, they allow themselves to be delivered from the snares of the devil, Col 1:1-13.

Berlenburger Bible:The incarnation of Christ is historically, indeed, well known to all, but in its secret mystery to but exceedingly few, both in respect of knowledge and practice.The kingdom of death had to be overthrown in a rightful and legitimate way, by the payment of all its just demands.The devil, through our sin, gained, a dominion by conquest; not a legitimate and rightful sway, but a usurpation with our consent. He acquired by sin, a double prerogative, that of condemning and of ruling; both are taken from himThat terror of conscience, which springs from sin, is mans living hell upon earth, so long as he does not take deliverance from it by grace and the spirit of divine gladness. Though a man may have had the beginnings of true repentance, he is still, by no means, exempt from fear. For then, indeed, he first feels a genuine shrinking from the wrath of God. He trembles at all Gods righteous utterances and words, and finds no true refuge and deliverance from it, so long as he fails to exercise living faith.This fruit of sin and of the apostasy is very deeply rooted, and has pervaded our entire human nature, so that to deal with it and eradicate it, is no light and easy matter. Even believing Christians have to strive daily that they may hold this enemy under the victory of faith, although he has once already been brought under its power.Christ takes upon Himself not the seed of an evil and malignant nature, but the seed of promise.

Laurentius:To refrain from evil through fear of punishment, marks the slavish, not the filial spirit.Only believers, the posterity of Abraham, are actually partakers of the redemption of Christ.

Rambach:The devil is here described in respect, 1, of his name, as accuser and calumniator; 2, of his power; 3, of his overthrow.O wondrous change! We were first created after the likeness of Christ, and now he is born after our likeness.Christ can succor those that are tempted, since He, 1, has received the right and authority; 2, possesses the power to do so.

Steinhofer:There is a wondrous war waged on the cross, and an unanticipated victory in the death of this Just and Holy One.Compassion toward sinners, and indifference toward sin, cannot possibly coexist.Atonement is the mighty word wherewith we would honor Jesus in His office, and continually enjoy alike His compassion and His fidelity.

Hahn:By the compassion of Jesus we must arm ourselves against impatience, since He exacts not too much from us, and we can repose confidence in Him; and His fidelity gives us consolation, and strengthens us against all unbelief.Jesus is faithful: for He refused not to bear the worst that might befall Him; He awaited all, and shrank from nothing; He became not weary. It is only through this faithfulness that we reach the appointed goal.

Rieger:Every step in the ministry of Jesus was freely accepted by Him in the spirit of love; as, indeed, when about to be delivered into the hands of sinners, He said: Thinkest thou not that I could pray to my Father? But the command received from His Father, and His desire to leave nothing unaccomplished, lays upon Him the necessity to become in all things like unto His brethren.Blessed is he to whom the Spirit of Christ so interprets this in all things, and so applies it to every thing, that now, in all which he has daily to do and suffer, he enjoys this light upon his way. For thy sake the Saviour has once for all placed Himself in like circumstances.

Heubner:So far is the suffering of Christ from impairing His dignity and power as a Saviour, that it is in fact only through this that He becomes a genuine Saviour.God is indeed in Himself already compassionate, Exo 34:6, but this compassion is revealed with entire clearness, and certainty only in the incarnation of the Son.

Stier:The death of Christ has its significance as a suffering of death; and His suffering again only in the fact that He was tempted in that which He suffered.In Christs mediatorial office, concur all these varied and opposite elements: the power of the devil, the just claim and righteousness of God, and the exigency of man.

[Owen:Death is penal; and its being common unto all, hinders not, but that it is the punishment of every one.According unto the means that men have to come unto the knowledge of the righteousness of God, are or ought to be their apprehensions of the evil that is in death. When bondage is complete, it lies in a tendency to future and greater evils. Such is the bondage of condemned malefactors reserved for the day of execution; such is the bondage of Satan, who is kept in chains of darkness for the judgment of the great day.The Lord Christ out of His inexpressible love, willingly submitted Himself unto every condition of the children to be saved by Him, and to every thing in every condition of them, sin only excepted.The first and principal end of the Lord Christs assuming human nature, was not to reign in it, but to suffer and die in it.He saw the work that was prepared unto Himhow He was to be exposed unto miseries, afflictions and persecutions, and at length to make His soul an offering for sinyet because it was all for the salvation of the children, He was contented with it and delighted in it.All the power of Satan in the world over any of the sons of men, is founded in sin, and the guilt of death attending it. Death entered by sin; the guilt of sin brought it in.If the guilt of death be not removed from any, the power of the devil extends unto them. A power it is, indeed, that is regulated. Were it sovereign or absolute, He would continually devour. But it is limited unto times, seasons, and degrees, by the will of God, the Judge of all.The death of Christ, through the wise and righteous disposal of God, is victorious, all-conquering and prevalent.Satan laid his claim unto the person of Christ, but coming to put it in execution, he met with that great and hidden power in Him which He knew not, and was utterly conquered.Satan will fly at the sign of the cross rightly made.The Lord Christ suffered under all His temptations, sinned in none.Tempted sufferers not only wanted one to undertake for them, but to undertake for them with care, pity and tenderness.Temptations cast souls into danger.The great duty of tempted souls is to cry out unto the Lord Christ for help and relief. He is faithful; He is merciful, and that which is the effect of them both, He is able].

Footnotes:

[7]Heb 2:14.Instead of the common , flesh and blood, we are to read here, according to A. B. C. D. E. Uffenbach, Itala, Vulg. , as at Eph 6:12.

[8]Heb 2:14.The Cod. Clarom. reads , . [But the is an evident interpolation, probably the result of carelessness in copying.K.].

[9][And thus our Lord coming for the redemption of the human race, made, as it were, a sort of book of Himself for the, destruction of the devil. The line of this book is the succession of Ancient Fathers recorded in the Gospel . at whose extremity this book, an incarnate God, should be fastened.. This book held the jaws of the spoiler and consumed him who was consuming itself. Because there was a humanity which should attract to itself the devourer; there a Divinity which should pierce him; there was an open infirmity which might challenge his approach; there a concealed power which should transfix the jaws of the spoiler].

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

DISCOURSE: 2276
THE ENDS OF CHRISTS INCARNATION

Heb 2:14-15. Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; and deliver them who through fear of death were all their life-time subject to bondage.

IS it so indeed, that He who was the brightness of his Fathers glory, and the express image of his person; that He who created and upholdeth all things by the word of his power; that He whom all the angels in heaven adore, became a man, and was made in all things like unto us, sin only excepted? Yes, He, who was in the form of God, and thought it not robbery to be equal with God, emptied himself of all his glory, and took upon him the form of a servant: the mighty God himself was a child born, and a Son given. And shall God be manifest in the flesh, and we not inquire into the reasons of such a stupendous mystery? Shall we profess to believe this truth; and yet pay no more attention to it, than if it was a cunningly-devised fable? Let us inquire what occasion there was for it, and what ends God designed to accomplish by it. These are stated in the words before us. The children, whom he designed to redeem from death and hell, were in such a state, that nothing short of this would avail for their final happiness: they were subjected to death, and could be delivered from it only by one dying in their stead: they were in bondage to Satan, and could only be rescued from his dominion by one who should overcome this great adversary, in their nature, and in their behalf; in a word, by one who should both suffer what they merited, and gain the victories which they needed.
These are the ends of our Saviours incarnation, as specified in the text.

I.

The more immediate end was to suffer

Suffer he must, even unto death, if he would effect the deliverance of his chosen people.

1.

The necessities of his own people required it

[They were reduced by sin to the lowest ebb of misery. Doomed to participate the lot of the fallen angels, they were as incapable as they of effecting their own deliverance. What then must be done? Must they be left to perish for ever? or shall an atonement be made for them? But who can offer an atonement that shall be of sufficient value to expiate their offences? The blood of bulls and of goats will not suffice: nor if the highest angel in heaven could offer himself, would that be adequate to the occasion; seeing that his merits, whatever they might be, could never extend to all the millions of our guilty race: the sacrifice, to answer that end, must be of infinite value: it must be offered by a person of infinite value: it must be offered by a person of infinite dignity: he must be God as well as man. He must be man, that he may suffer; he must be God, that his sufferings may be available for the desired end. Hence the necessity for our blessed Lord to become incarnate; and hence the necessity for him to die. Supposing him to come from heaven, and to teach us both by precept and example, that would not answer the necessities of man: Divine justice must be satisfied for the sins of men: the holiness of the Deity must be displayed in the punishment of sin: the truth of God, which denounced a curse against every transgression of his law, must be kept inviolate: in a word, a sentence of death was gone forth against sinners; and it must be inflicted on them, or on a surety in their stead. Hence, if Jesus would ever bring us back to God, he must suffer, the just in the place of us the unjust [Note: 1Pe 3:18.]. If he would redeem our souls, he must give his own life a ransom for us.]

2.

His own covenant engagements required it

[From all eternity did the Son of God engage to repair the evils which it was foreseen would in time be introduced by sin. A council of peace was held between the Father and the Son [Note: Zec 6:13.]: the terms which were then agreed upon, are expressly mentioned by the Prophet Isaiah; When thou shalt make thy soul an offering for sin, thou shalt see a seed, who shall prolong their days; and the pleasure of the Lord shall prosper in thy hand [Note: Isa 53:10.]. These terms being acceded to on the Sons part, a body was prepared him [Note: Heb 10:5.], and he came in due season, made of a woman, and under the law, that he might redeem them that were under the law [Note: Gal 4:4-5.]. His incarnation alone would not have fulfilled his engagements: he must suffer: and hence, when his sufferings came upon him to the uttermost, and he felt, as a man, disposed to deprecate them, he especially called to his remembrance the engagements he had entered into, and submitted to drink the cup which was put into his hands: Now is my soul troubled: and what shall I say? Father, save me from this hour? But for this cause came I unto this hour. Father, glorify thy name [Note: Joh 12:27-28.]!]

3.

All the predictions concerning him required it

[The very first promise clearly pointed it out: he, as the seed of the woman, was to bruise the serpents head: but in the conflict his own heel was to be bruised [Note: Gen 3:15.]. To what an extent he was to suffer is fully declared: his visage was to be so marred, more than any man, and his form more than the sons of men: and so was he to sprinkle many nations [Note: Isa 52:13-15. See also 53:412.]. Standing in the place of us who deserved utter excision, he must suffer it [Note: Dan 9:26.]. All the sacrifices of the Mosaic law shadowed forth this awful event. He was to be a priest; but what sacrifice could he offer? He was not of the tribe to which alone the offering of animal sacrifices belonged. He had no offering but his own body: which therefore he did present; and with his own blood he entered within the vail, there to carry on and perfect the work he had begun on earth [Note: Heb 8:3-4; Heb 9:11-12.]. Looking forward to his death, he often referred to it as that which should speedily be accomplished, as the appointed means of saving a ruined world [Note: Joh 12:31-33.]. And, when his disciples were stumbled at his death, and regarded it as an event by which all their hopes and expectations were frustrated, he reproved them for their ignorance and unbelief, and shewed them, that it had been the great subject of prophecy from the beginning of the world; and that it was necessary to the accomplishment of the work he had undertaken [Note: Luk 24:21; Luk 24:25-27; Luk 24:44-46.] ]

Such was the more immediate end of Christs incarnation!

II.

The ultimate end of it was to reign and triumph

In overlooking the previous humiliation of their Messiah, the Jews greatly err: but in their expectation of a triumphing Messiah, they are right. He was indeed to drink of the brook in the way; but he was then to lift up his head. His sufferings were to precede: but the whole Scripture attests, that a glory was to follow [Note: 1Pe 1:11.]: and by the very sufferings which he sustained, his triumphs were secured to him. He was to triumph,

1.

In the destruction of Satans empire

[Satan, that murderer, had introduced sin and death into the world: and by his continual agency he is carrying forward the work of death amongst the sinners of mankind; and exulting in the multitudes which are daily subjected to his tyrannic sway. But Jesus, we are assured, came to weaken and destroy his empire: For this purpose the Son of God was manifested, that he might destroy the works of the devil [Note: 1Jn 3:8.].

But the point particularly to be noticed is, that Jesus was to accomplish this victory by means of his own death: By death he was to destroy him that had the power of death. By reason of sin, all the human race were subjected to everlasting chains of darkness in the regions of despair. But Jesus, nailing to the cross the hand-writing that was against us, has cancelled it for ever. Satan thought, that, when he had so far prevailed as to secure the death of the Lord Jesus, he had gained his cause: but it was that very event which gave the death-blow to all Satans power, in that it removed the only ground on which Satan could maintain his stand against the children of men. It was by that event that Jesus satisfied the demands of law and justice, and discharged the debt which had been contracted by mankind. And, that once discharged by our Surety, we can claim our release from all obligation to pay it ourselves. Hence we are told, that Jesus, whilst upon the cross, spoiled principalities and powers, triumphing over them openly in it [Note: Col 2:14-15.]. Yes, if Jesus had, as some have feigned, gone clown himself to hell, and opened the prison-doors to those who were already there, he would not have more signally displayed his power, than he did in his death and resurrection, whereby he vanquished Satan and led captivity itself captive.]

2.

In the deliverance of his own people

[Death being inflicted as the penalty of sin, and being a prelude to an unknown state, all men by nature dread it. Though many, through pride and thoughtlessness, may brave it on a field of battle, no man can behold its gradual approaches without an awful apprehension of its terrors. But the Lord Jesus would not suffer that his people should remain in such bondage; and by his death he has effectually freed them from it. The sting of death is sin: but he by his death has cancelled sin, and blotted it out as a morning cloud. The offering which has satisfied the justice of the Deity, satisfies the sinners conscience, and brings perfect peace into the soul. And it was one end of our Lords death to effect this; that his people might be brought into perfect liberty, and enjoy a very heaven upon earth. To them death is now become a friend, for whose arrival to look forward with eager desire [Note: 2Pe 3:12.]: it is numbered amongst their treasures also [Note: 1Co 3:22.]; and all fear, either of its present terrors, or future consequences, is removed. The Son has made them free; and they are free indeed.]

Address
1.

The captive sinner

[How lamentable is it that the effects of Jesus death should be so limited, as we see they really are! Though Satan is a vanquished enemy, there are but few who will put their foot upon his neck. Many are his willing captives still: and love the chains wherewith he binds them [Note: 2Ti 2:26.]. O, beloved, what an awful thought is it, that to multitudes the incarnation and death of Christ are a curse, rather than a blessing! Had he never come to die for them, they had not (comparatively) had sin: but now they have no cloak for their sin: and the state of Sodom and Gomorrha is less terrible than theirs. When will ye lay this to heart, O ye who walk according to the course of this world, according to the prince of the power of the air, who worketh in all the children of disobedience? Do but reflect on the account which you must hereafter give, and on the self-condemnation which you will feel in the day of judgment, when the full effects of your present disobedience will come upon you. I cannot contemplate your condition now, or your feelings in that day, without saying with the prophet, O! that my head were waters, and mine eyes were a fountain of tears, that they might run down day and night in your behalf! O let not all the wonders of redeeming love be in vain to you, yea, worse than in vaina melancholy source of tenfold condemnation!]

2.

The awakened penitent

[Are you beginning to feel your sins a heavy burthen? Bless and adore your God for the provision he has made for you in the Son of his love. Your guilt is expiated by your Saviours blood: and Satan, who has kept you hitherto in such cruel bondage, is dethroned. Look unto this Saviour. Did he come down from heaven? It was to seek and save the lost, yea, and the very chief of sinners. Lay hold on him; plead with God the sacrifice which he has offered; and seek an interest in the victories he has gained. It is for that he has lived; for you he has died; for you he reigns: and never is he better satisfied with the travail of his soul, than when he sees such as you born to God through him [Note: Isa 53:11.] ]

3.

The trembling believer

[What would you that God should add to all that he has done for you? What is there wanting to dispel your fears, and encourage your hearts? Are you afraid of Satan? He is a vanquished enemy. Are you afraid of death? To you it is only as the gate of heaven. Be of good cheer. If you are weak, your Redeemer is mighty; and his strength shall be perfected in your weakness. He, who for your sakes partook of flesh and blood, with all the sinless infirmities of your nature, knows by experience all that you feel, and will afford you all needful succour. Fear not; He will not break the bruised reed, or quench the smoking flax, but will bring forth judgment unto victory. Rejoice then in him; rejoice evermore: and doubt not but that he who has begun a good work in you, will for his own sake perfect it to the end.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

(14) Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; (15) And deliver them who through fear of death were all their lifetime subject to bondage.

I beg the Reader’s attention to this scripture, with that earnestness its great importance demands; for it is most blessed. First: let it be well noticed, the reason here assigned, for the Son of God taking upon him the nature of man; namely, because the children whom the Father had given him, were partakers of flesh and blood. To be sure, Jesus would take part of the same; for how else could he be married to his Church? Had he taken any other nature but the nature of man; what union could there have been between them? And I beg the Reader to notice also, how decided a proof those expressions of Christ’s children being partakers of flesh and blood, on whose account he took the same, is hereby given, both of Christ’s pre-existence as Head, and Husband of his Church, set up from everlasting; and his own eternal power and Godhead, in that it is said, he himself likewise took part of the same. This action of Christ, and this cause, in the Son of God taking flesh and blood, are unanswerable evidences in proof of his Godhead. And the Reader may do well, in the present sinful, Christ-despising generation, to remark them as he goes. See Luk 1:38 and Commentary.

Secondly. Let it be observed also, another motive here spoken of, for which the Son of God took part of the same flesh and blood as his children; namely, that through death he might destroy him which had the power of death, that is, the devil; and deliver them, who through fear of death, are all their life-time subject to bondage. What a glorious account is here? But how came the devil to have the power of death? And by what means were the children of God, his captives, to be in such bondage? The scriptures give most satisfactory answers to these questions: and which serve, at the same time, to prove the liberty, whereby the Lord Jesus hath made his children free; and to enhance the preciousness of the Lord Jesus himself for his grace.

The Devil, by seducing our nature, in the Adam-fall transgression, not only brought in death; but universal captivity. Sin entered into the world, and death by sin: and so death passed upon all men, for that all have sinned, Rom 5:12 . And hence, the devil may be truly said, in this sense to have the power of death: yea, and lawfully too. For, so the scripture confirms it. For of whom a man is overcome: of the same is he brought into bondage, 2Pe 2:19 . And hence, though Christ by his death, hath overcome death; and destroyed him that had the power of death; yet we find many of God’s dear children are still subject to bondage, in the fear of death; yea, many of them also, who are convinced of their redemption by Christ, and their interest in Christ. This fruit of Adam’s sin, they taste in bondage fears; though they triumph in Christ, by his great deliverance from the curse of it. Reader! pause over the subject. What hath thy God, thy Savior, by Jesus wrought! Oh! see to it, if thou knowest the blessedness of this sweet scripture, and believeth the record that God hath given of his dear Son; that no unsuitable, unbecoming fears of death arise in the mind, when Christ hath taken flesh and blood, on purpose to destroy both him that had the power of death, and death itself; and which he hath most effectually done; and to deliver his redeemed, from being all their life time, through fear of a shadow, subject to bondage, Psa 23:4 .

One word more on this precious scripture. There can be no doubt, but that as by sin we were all lawful captives to Satan; it must be a lawful act alone, that can make us free from that captivity. This the Son of God accomplished, by destroying Satan, and delivering his people. And so God the Father engaged for, in Covenant promises. Shall the prey be taken from the mighty, or the lawful (mark the word lawful) captive delivered? But thus saith the Lord: Even the captives of the mighty shall be taken away, and the prey of the terrible delivered; for I will contend with him, that contendeth with thee; and I will save thy children, Isa 49:24-25 . Oh! what a scripture is here! How full in point! How unanswerable in Covenant promises! Oh! the love of God our Father to our glorious Head, and to the Church in him!

Reader! again I say, do not turn away from the precious view, (for it is most precious,) which ariseth out of this blessed scripture, of the Son of God taking flesh and blood for such gracious purposes, because his children were partakers of the same. Jesus hath, in our nature, conquered him which first conquered us. And Jesus hath conquered both death and him, that had the power of death, by his own death; and by his rising to life again, hath opened to us everlasting life. Yea Jesus hath done more. He hath conquered the devil in us, by regeneration; and hath taken the strong man armed which kept us in bondage, and spoiled his armor. And Jesus hath overcome the devil by us, in every act of grace, by which, through the Holy Spirit, we are enabled to mortify the deeds of the body; and when our Spirit lusteth against the flesh, Rom 8:13 ; Gal 5:17 . And that sweet promise carries us on, with sure victory: the God of peace will bruise Satan under our feet shortly, Rom 16:20 . Precious God and Savior! adored be thy name for taking our nature upon thee! In due time thou wilt come to cast the devil, and all his hellish crew into the bottomless pit. And then thy Church shall see his fall, and rejoice over him forever, Rev 20 throughout.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

14 Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil;

Ver. 14. Children are partakers ] , little children. Christ also became a little child, the babe of Bethlehem, Isa 9:6 . Catch him up, as old Simeon did; kiss him, lest he be angry, Psa 2:12 . Stumble not at his weakness, but gather assurance of his love, and grow up unto the measure of the stature of the fulness of Christ,Eph 4:13Eph 4:13 .

Took part of the same ] Whence they are called Christ’s partners or consorts, Heb 1:9 ; and they amy better say to him than Ruth did to Boaz, “Spread thy skirt over thy handmaid; for thou art a near kinsman, one that hath right to redeem,” Rth 3:9 .

Him that bad the power of death ] As the hangman hath the power of the gallows, “to kill men with death,”Rev 2:23Rev 2:23 . He hath not imperium principis, but carnificis, saith a Lapide. And that power of his also, as to the saints, is cassated, nullified, made void and of none effect, as the word signifieth. He may roar upon them, and shake his chain at them; not ruinate them, or once set his fangs in them.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

14 .] The connexion and line of argument is this: in Heb 2:5 it was shewn, that not to angels, but to MAN, is the new order of things subjected: in Heb 2:6-8 , that this domination was predicated of man in the O. T.: in Heb 2:9 , that the only case of its fulfilment has been that of Jesus, who has been crowned with glory and honour on account of His suffering death. Then, Heb 2:10-11 a, it is shewn that the becoming way for the Redeemer to this crown of glory, the purpose of winning which was to bring many sons of God to it, was, being perfected through sufferings, seeing that He must share with those whom He is to sanctify, in dependence on a common Father. Then Heb 2:11 b, Heb 2:12 , Heb 2:13 have furnished illustrations confirmatory of this, from His own sayings in the Scripture. And now we are come to the proof, that He who was thus to be the Leader of the salvation of these many sons, by trusting like them, and suffering like them, must Himself BECOME MAN like them, in order for that His death to have any efficacy towards his purpose. Since then (by , an inference is drawn from the words immediately preceding: by , the thought is cast back to the argument of which the citations had been an interruption: q. d. and by this very expression in our last citation, , we may substantiate that which our argument is seeking to prove) the children (before mentioned: “Articulus est : illi pueri, de quibus versu prcedente dictum.” Gerhard, in Bleek: not generic, and , little children, as Valcknaer and Heinrichs, and recently Hofmann, Schriftb. ii. 1. 40, which introduces a thought quite irrelevant: cf. Hofmann: Er von der Menschwerdung Christi sagen wollte, dass er in derselben ein kind wie andere kinder, mit Fleisch und Blut, geworden ist ) are partakers of (lit. “ have been constituted partakers of ,’ in the order established in nature, and enduring still. The is not with their elders , as Valcknaer (see above), but with one another . This absolute use of is not often found: we have it in Xen. Mem. ii. 6. 22, 23, . . . and con. vi. 3, . , . The verb itself is generally found in the N. T. with a dative of the thing shared: in the classics, as here, with a genitive. See many examples in Bleek) blood and flesh (this order, instead of the more usual one, . . ., occurs in ref. Eph., and Polynus, Stratagem. iii. 11. 1: , , . , . . Bleek however suspects that this expression itself, belonging as it does to the time of the Antonines, may be derived from biblical or Jewish usage. It is found frequently in the later Jewish writers. “It betokens,” says Bleek, “the whole sensuous corporeal nature of man, which he has in common with the brutes, and whereby he is the object of sensuous perception and corporeal impressions: whereby also he is subjected to the laws of the infirmity, decay, and transitoriness of material things, in contrast to purely spiritual and incorporeal beings.” Delitzsch remarks on the order, that it differs from . in setting forth first the inner and more important element, the blood, as the more immediate and principal vehicle of the soul, before the more visible and palpable element, the flesh: doubtless with reference to the shedding of Blood, with a view to which the Saviour entered into community with our corporeal life), He himself also in like manner ( similarly : the original idea of being that of lying close together all along: not exactly = , for the two are not unfrequently found in conjunction, as (where we should say, ‘ or ’) : Thuc. vii. 42, nor = : cf. Herod. iii. 101, : cf. also Thuc. i. 143, : but expressing a general similitude, a likeness in the main; and so not to be pressed here, to extend to entire identity , nor on the other hand to imply, of purpose, partial diversity ; but to be taken in its wide and open sense that He Himself also partook in the main, in like manner with us, of our nature. The ancient expositors dwell justly on the word as against the Docet, who held that our Lord’s was only an apparent body. So Chrys., and more explicitly Thl.: . , , , . And Thdrt.: , ) participated in (the E. V., “ took part ,” is good, but it should be followed by ‘ in ,’ not “ of ,” which makes it ambiguous. Bleek remarks that and are almost convertible; and instances Lycurg. cont. Leocrat. p. 187 (154, Bekker), , : see also Xen. Anab. vii. 6. 28. So that minute distinction of meaning is hardly to be sought for. Notice the aorist, referring to the one act of the Incarnation) the same things (viz. blood and flesh : not , nor as Bengel, “the same things which happen to his brethren, not even death excepted”), that by means of his death ( , . : Thl. “Paradoxon: Jesus mortem passus vicit: diabolus mortem vibrans succubuit:” Bengel. “Death itself, as Death, is that which Jesus used as the instrument of annihilating the prince of Death:” Hofm. Schriftb. ii. 1. 274, whose further remarks there see, and Delitzsch’s comments on them, Hebr.-brf. p. 85. The latter quotes from Primasius, “Arma qu fuerunt illi quondam fortia adversum mundum, hoc est, mors, per eam Christus illum percussit, sicut David, abstracto gladio Goli, in eo caput illius amputavit, in quo quondam victor ille solebat fieri.” “Dominus itaque noster” so Gregory the Great on Job 40:19 , “ad humani generis redemtionem veniens velut quemdam de se in necem diaboli hamum fecit Ibi quippe inerat humanitas, qu ad se devoratorem adduceret, ibi divinitas qu perforaret: ibi aperta infirmitas, qu provocaret, ibi occulta virtus, qu raptoris famem transfigeret.” Cf. the remarkable reading in D: and the old Latin epigram, “Mors mortis morti mortem nisi morte tulisset, tern vit januaclausa foret”) He might destroy (bring to nought: see reff. The word is found, besides here, once in Luke ( Heb 13:7 ), and twenty-five times in Paul) him that hath the power of death (the pres. part. is better taken of the office, q. d. ‘the holder of the power,’ than of past time, “ him that had the power ,” as E. V. The phrase has been abundantly illustrated by Bleek. Among his examples followed by a genitive, as here, are Herod. iii. 142, . : Aristoph. Thesmoph. 871, : Jos. Antt. i. 19. 1, . It is evident that the gen. must be similarly taken here, and not, as Schlichting, al., as = “ mortiferum ” merely. The reason why this clause comes first, and not , is probably, as Chrys. suggests, to exhibit the paradox mentioned above: , , , , , . Thl. mentions some who thought that by was meant sin : and c. gives this interpretation. But it is hardly worthy of serious consideration), that is, the devil (cf. Wis 2:24 , : and see Rev 12:9 ; Rev 20:2 . So in the Rabbinical writings, Samael, the chief of the evil spirits, was called the angel of death: and it is said (Debarim Rabb. fin.), “Samael causa fuit mortis toti mundo:” and (Sohar, fol. xxvii. 3), “Filii serpentis antiqui qui occidit Adamum et omnes ab eo descendentes.” ; . , , . . Thl.: cf. Rom 5:12 ; Joh 8:44 . Ebrard would make the subjective genitive, “the power, which death has over us,” and to signify “ wielding .” But this seems far-fetched and unnecessary.

The Death of Christ brought to nought the agency of the devil in death, because, that Death of His being not the penalty of His own sin, but the atoning sacrifice for the sin of the world, all those who by faith are united to Him can now look on death no longer as the penalty of sin, but only as the passage for them, as it was for Him, to a new and glorious life of triumph and blessedness. But for those who are not united to Him, death, retaining its character of a punishment for sin, retains also therewith all its manifold terrors. Delitzsch, in treating of ‘Him that has the power of death,’ quotes an important remark of Gregory the Great, on Job 1:11 , “Satan voluntas semper iniqua est, sed nunquam potestas injusta, quia a semet ipso voluntatem habet, sed a Domino potestatem”), and might deliver (the construction is somewhat doubtful. The more obvious way of taking the sentence would be, to join with ‘ might free from bondage ,’ usually governing a genitive of the thing from which the deliverance is effected: see many examples in Bleek, from which the following may be selected as containing : Jos. Antt. xiii. 13. 3, : Isocr. Plataic. 9, . And this would also suit the ordinary construction of with a dative: see reff., and examples from the classics in Bleek. Still, it is hardly natural to suppose that , standing so far as it would thus from its verb, in a position of so little emphasis, and without any designating article or pronoun, can belong to . We are thus brought to the ordinary construction, viz. the taking absolute, and joining with . And this latter is by no means an unusual construction, as the reff. will shew. Bleek divides the imports of a gen. after into three: 1. the punishment incurred : so reff. Matt., Mark, Demosth. p. 1229. 11, : 2. the guilt incurred : so 2Ma 13:6 , : Lysias in Alcib. p. 140, : &c.: 3. the person or thing wherein the guilt is incurred : so reff. 1 Cor., James, Isa. So that the construction with the genitive seems to embrace a wider range of meaning than that with the dative, and to put rather in the place of a substantive, ‘ the subject of ,’ to be interpreted by the context: whereas with a dative it rather stands in a participial connexion, = (cf. Gal 5:1 , ): ‘entangled in,’ ‘ liable to .’ Thus we shall here have = those in a state of slavery; as (Bl.) in Sir. prol., , those who are occupied with such things) those ( is not, as Bengel, Kuinoel, al., to be referred to the preceding, whether , Heb 2:10 , or , Heb 2:14 , but to the , which it designates and brings out. See below) who all (this use of after a demonstrative pronoun is not very common. It does not in such a case imply the existence of others who do not fulfil the thing predicated, but rather takes, so to speak, the full measure of those indicated, being almost = ‘ who, every one of them ’. Thus we have it after in sch. Prom. 975 f., , . In fact it answers, as a relative of quantity, to as a relative of quality. These persons whom Christ died to free, were all subject to this bondage induced by the fear of death. And these in fact were, all mankind; to whom the potential benefit of Christ’s death extends) by fear of death (so Philo, Quod Omnis Probus Liber, 17, vol. ii. p. 462, : see also ref. Sir. The obj. gen. after , as , , &c. is common enough) were through all their lifetime (= . This substantival use of is found in schin. dial. iii. 4, : Ignat. ad Trall. 9, : id. ad Eph 3 , . Bl. But the use with an adjective seems to want other examples. We have something approaching to it in the “Scire tuum nihil est, nisi te scire hoc sciat alter” of Persius) subjects of (on the construction of with a genitive, see above. It is here not merely ‘subject to,’ so that they might or might not be involved in it, but their actual implication is inferred) bondage (Wetst. &c. quote Philo, Quod Omnis Probus Liber, 3, vol. ii. p. 448, ; ; (the line is from Euripides, and is cited also by Plutarch. Bl.) , , . See also many passages to the same effect in Raphel and Wetstein. Calvin’s note is well worth transcribing: “Hic locus optime exprimit quam misera sit eorum vita qui mortem horrent; ut necesse est omnibus sentiri horribilem, qui eam extra Christum considerant: nam tum in ea nihil apparet nisi maledictio. Unde enim mors, nisi ex ira Dei adversus peccatum? Hinc ista servitus per totam vitam, hoc est, perpetua anxietas qua constringuntur infelices anim. Nam semper ex peccati conscientia Dei judicium observatur. Ab hoc metu nos Christus liberavit, qui maledictionem nostram subeundo sustulit, quod in morte formidabile erat. Tametsi enim nunc quoque morte defungimur: vivendo tamen et moriendo tranquilli sumus et securi, ubi Christum habemus nobis preuntem. Quod si quis animum pacare non potest mortis contemptu, is sciat parum se adhuc profecisse in Christi fide. Nam ut nimia trepidatio ex ignorantia grati Christi nascitur, ita certum est infidelitatis signum. Mors hic non separationem modo anim a corpore significat, sed pnam qu ab irato Deo nobis infligitur, ut ternum exitium comprehendat. Ubi enim coram Deo reatus, protinus etiam inferi se ostendunt.”

Fuente: Henry Alford’s Greek Testament

Heb 2:14-16 . This saving brotherhood involved incarnation and death. For, as it has ever been the common lot of the to live under the conditions imposed by flesh and blood, subject to inevitable dissolution and the shrinkings and weaknesses consequent, He also, this Son of God, Himself ( ) shared with them in their identical nature, thus making Himself liable to death; His intention being that by dying He might render harmless him that used death as a terror, and thus deliver from slavery those who had suffered death to rule their life and lived in perpetual dread. perf. and aor.; the one pointing to the common lot which the have always shared, , usually (but not always, Eph 6:12 ) inverted and denoting human nature in its weakness and liability to decay (Gal 1:16 , etc., and especially 1Co 15:50 ); the other, expressing the one act of Christ by which He became a sharer with men in this weak condition. He partook, but does not now partake. [Wetstein quotes from Polyaenus that Chabrias enjoined upon his soldiers when about to engage in battle to think of the enemy as .] This human nature Christ assumed , which Chrysostom interprets, . It means not merely “in like manner,” but “in absolutely the same manner”; as in Arrian vii. 1, 9, , , Herod. 3:104, “almost identical”; see also Diod. Sic., ver. 45. , i.e. , blood and flesh. The purpose of the incarnation is expressed in the words f1 . He took flesh that He might die, and so destroy not death but him that had the power of death, and deliver, etc. The double object may be considered as one, the defeat of the devil involving the deliverance of those in bondage. The means He used to accomplish this object was His dying ( . ). How the death of Christ had the result here ascribed to it, we are left to conjecture; for nowhere else in the Epistle is the deliverance of man by Christ’s death stated in analogous terms. We must first endeavour to understand the terms here employed. : “might render inoperative” ( ), “bring to nought”. Sometimes “destroy” or “put an end to” as in 1Co 15:26 . , “him who has the power of death, that is, the devil,” ( , I set asunder, put at variance) used by LXX to render in Job 1:2 and Zach. 3, etc.; is used in 1Ki 11 . In N.T. both designations occur frequently. But the significance for our present passage lies in the description “him who has the power of death”. is classical, and with the genitive denotes the realm within which or over which the rule is exercised, as Herod., iii. 142, . . In connection with this universal human experience of death he uses his malign influence, and the striking vision of Zec 3 shows us how he does so. He brings sins to remembrance, he appears as the accuser of the brethren, as the counsel for the prosecution. Thus he creates a fear of death, a fear which is one of the most marked features of O.T. experience. Both Schoettgen and Weber produce rabbinical sayings which illustrate the power of a legal religion to produce servility and fear, so that the natural expression of the Jew was, “In this life death will not suffer a man to be glad”. Life, in short, with sin unaccounted for, and with death viewed as the punishment of sin to look forward to, is a unworthy of God’s sons. This indeed is expressly stated in Heb 2:15 . The which contradicts the idea of sonship and prevents men from entering upon their destiny of dominion over all things is occasioned by their fear of death ( , the dative of cause) as that which implies rejection by God. [Among the races whose conscience was not educated by the law, views of death varied greatly. These will be found in Geddes’ Phaedo , pp. 217, 223; and cf. the opening paragraphs of the third Book of the Republic , as well as pp. 330 and 486 B. Aristotle with his usual straightforward frankness pronounces death . On the other hand, many believed ; Hegesias was styled , and by his persuasions and otherwise suicide became popular; and death was no longer reckoned an everlasting ill, but “portum potius paratum nobis et perfugium”. Wholly applicable to the present passage is Spinoza’s “homo liber de nihilo minus quam de morte cogitat”. Cf. Philo, Omn. sap. liber , who quotes Eurip., ;] This then was the bondage which characterised the life ( ) of those under the old dispensation; the bondage in which they were held ( = , “held” or “bound,” “subject to,” see Thayer, s.v.), and from which Christ delivered , not as if it were a restricted number who were delivered, but on the contrary to mark that the deliverance was coextensive with the bondage. , used especially of freeing from slavery [exx. from Philo in Carpzov, and cf. Isocrates . In the Phaedo frequently of soul emancipated from the body.] How the Son wrought this deliverance can now be answered; and it cannot be better answered than in the words of Robertson Smith: “To break this sway, Jesus takes upon Himself that mortal flesh and blood to whose infirmities the fear of death under the O.T. attaches. But while He passes through all the weakness of fleshly life, and, finally, through death itself, He, unlike all others, proves Himself not only exempt from the fear of death, but victorious over the accuser. To Him, who in His sinlessness experienced every weakness of mortality, without diminution of his unbroken strength of fellowship with God, death is not the dreaded sign of separation from God’s grace ( cf. Heb 2:7 ), but a step in his divinely appointed career; not something inflicted on Him against His will, but a means whereby ( with genitive) He consciously and designedly accomplishes His vocation as Saviour. For this victory of Jesus over the devil, or, which is the same thing, the fear of death, must be taken, like every other part of His work, in connection with the idea of His vocation as Head and Leader of His people.” In short, we see now what is meant by His tasting death “ for every man ,” and how this death guarantees the perfect dominion and glory depicted in Psa 8 . All the humiliation and death are justified by the necessities of the case, he concludes, “For, as I need scarcely say, it is not angels (presumably sinless and spiritual beings, , Heb 1:14 ) He is taking in hand, but He is taking in hand Abraham’s seed (the dying children of a dead father; ‘also dergleichen sterbliche und durch Todesfurcht in Knechtschaft befangene Wesen,’ Bleek). : frequently in classics, as Plato, Protagoras , 309 C. , “for I may take it for granted you have not met” ( Apol. , 21 B). ; , “for, at any rate, as need hardly be said, he is not saying what is untrue”. : “lays hold to help” or simply “succours,” with the idea of taking a person up to see him through. Cf. Sir 4:11 . , and the Scholiast on Aesch., Pers. , 742, , . Castellio was the first to propose the meaning “help” in place of “assume the nature of,” and Beza having urged the latter rendering as being that of the Greek fathers, goes on to say, “quo magis est execranda Castellionis audacia qui . convertit ‘ opitulatur ,’ non modo falsa, sed etiam inepta interpretatione, etc.”. It has been suggested that might be the nominative which would give quite a good sense, but as Christ is the subject both of the foregoing and of the succeeding clause it is more likely that this affirmation also is made of Him. It is certainly remarkable that instead of saying “He lays hold of man to help him,” the writer should give the restricted . Von Soden, who supposes the Epistle is addressed to Gentiles, thinks the writer intends to prepare the way for his introducing the priesthood of Christ, and to exhibit the claim of Christians to the fulfilment of the prophecies made to Abraham ( cf. Robertson Smith), but this Weiss brands as “eine leere Ausflucht”. Perhaps we cannot get further than Estius (cited by Bleek): “gentium vocationem tota hac epistola prudenter dissimulat, sive quod illius mentio Hebraeis parum grata esset, sive quod instituto suo non necessaria”. Or, as Bleek says. “es erklrt sich aus dem Zwecke des Briefes”.

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: Heb 2:14-18

14Therefore, since the children share in flesh and blood, He Himself likewise also partook of the same, that through death He might render powerless him who had the power of death, that is, the devil, and 15might free those who through fear of death were subject to slavery all their lives. 16For assuredly He does not give help to angels, but He gives help to the descendants of Abraham. 17Therefore, He had to be made like His brethren in all things, so that He might become a merciful and faithful high priest in things pertaining to God, to make propitiation for the sins of the people. 18For since He Himself was tempted in that which He has suffered, He is able to come to the aid of those who are tempted.

Heb 2:14 “since” This is a first class conditional sentence which is assumed to be true from the author’s perspective or for his literary purpose.

“the children share in flesh and blood, He Himself likewise also partook of the same” The verb “share,” (koinnia) perfect active indicative]) speaks of the initial and continuing full humanity of Jesus Christ. Heb 2:14; Heb 2:17 emphasize the true humanity of Jesus which was the theological problem of the early gnostic heretics (cf. 1Jn 4:1-6).

The phrase in Greek is literally “blood and flesh.” This is exactly opposite from the normal use of the phrase. The rabbis used this phrase for the frailty of man. The author of Hebrews possibly reversed the phrase to show that although Jesus was human, He was not affected by mankind’s sinful fall (cf. Rom 8:3; Php 2:7-8).

Hebrews emphasizes both the deity (cf. Heb 1:1-3; Heb 4:14) and humanity of Jesus.

1. Heb 2:14 took on human nature

2. Heb 4:15 tempted in all ways as humans are

3. Heb 5:7 prayed to the Father with loud crying and tears

4. Heb 5:8-9 perfected by suffering

“through death” By Jesus’ death, death died! This is the Jewish corporate theology of sacrifice (cf. Leviticus 1-7). One innocent One died on behalf of all (cf. Rom 5:12-21; 2Co 5:14-15; 2Co 5:21).

Heb 2:15 “might render powerless him” This is the very same term (katargeo) that the King James Version translates “destroy” both here and in Rom 6:6. It certainly has this connotation in 2Th 2:8. It is often difficult, even in context, to know if this verb should be translated “destroy/abolish” or “make null and void” (cf. 1Co 15:24; 1Co 15:26; Eph 2:15). However, the term also has the connotation of “to bring to naught, to make null and void, to render inoperative” (cf. Rom 3:3; Rom 3:31; Rom 4:14; Rom 6:6; 1Co 2:6; 1Co 13:8; 2Co 1:7).

SPECIAL TOPIC: NULL AND VOID (KATARGE)

“who had the power of death, that is, the devil” Satan does not have the absolute power over death (cf. Job 2:4-6; 1Co 5:5), but he does hold the power of the fear of death (cf. Heb 2:15) which he holds over all mankind (cf. 1Co 15:54-57). There is a personal force of evil who is out to thwart all of God’s will in this world (cf. Joh 12:31; Joh 14:30; Joh 16:11; 2Co 4:4; Eph 2:2; 1Jn 4:4; 1Jn 5:19). Jesus has abolished death (cf. 2Ti 1:10) and He has the keys of hades and death (cf. Rev 1:18).

SPECIAL TOPIC: SATAN

Heb 2:16

NASB”For assuredly”

NKJV”For indeed”

NRSV, TEV”For it is clear”

NJB –omitted–

The NRSV and TEV express the idea best.

“He does not give help. . .He gives help” These are both present middle (deponent) indicatives. The “not” is placed first in the Greek sentence for emphasis. The verb is epilamban, which is from the root lamban, “to take” or “to grasp” with either positive or negative purposes. In this context it refers to Jesus’ positive actions (cf. Heb 8:9) on behalf of believing humans, which are never directed toward angels. Again Jesus and His followers are contrasted to the angelic world.

“to the descendants of Abraham” This is literally “the seed of Abraham.” YHWH promised childless Abram that he would be the father of a great nation with many descendants (cf. Gen 12:2; Gen 15:2-6; Gen 17:4-7; Gen 18:10; Gen 18:18). The term “seed” can be plural or singular. Therefore, it refers to both the nation of Israel and the coming Messiah. From other NT Scriptures we realize that it relates to faith, not race or performance (cf. Joh 8:31-59; Gal 3:7; Gal 3:9; Gal 3:29; Rom 2:28-29). The Abrahamic promises are unconditional (cf. especially Gen 15:12-21; Romans 4), while the Mosaic covenant is conditional on obedience.

Heb 2:17 “He had to be made like His brethren in all things” Jesus’ intercessory work on mankind’s behalf is related to His complete understanding of our nature (cf. Heb 2:11; Heb 2:18; Heb 4:15) so He could be our great high priest.

“so that He might become a merciful and faithful high priest”

SPECIAL TOPIC: JESUS AS HIGH PRIEST

“to make propitiation for the sins of the people” The term “propitiation” is used in the Septuagint for the mercy seat (lid) over the ark of the covenant in the Holy of Holies. However, its Greek connotation was to placate an angry deity, thereby removing the barriers between “the gods” and mankind. Because of this usage of the term modern translations are nervous about this connotation referring to YHWH (cf. RSV and NJB) and translate it as “expiation.” Jesus brings together YHWH’s justice and mercy (cf. 1Jn 2:2; 1Jn 4:10). However, we must not see this as an angry OT deity and a loving Jesus. The Father sent the Son (cf. Joh 3:16). The son represents and mimics the Father.

Heb 2:18 “For since He Himself was tempted in that which He has suffered” “He has suffered” is a perfect active indicative which speaks of the ongoing trials that Jesus faced. The term “tempted” (peiraz) has the connotation to tempt with a view toward destruction (cf. Heb 4:15; Mat 4:1). The evil one tried to destroy Him at Calvary, but God turned this into the great victory of redemption.

SPECIAL TOPIC: GREEK TERMS FOR TESTING AND THEIR CONNOTATIONS

“He is able to come to the aid of those who are tempted” This same truth is repeated in Heb 4:15. Jesus fully identifies with His needy people (cf. Heb 2:17)!

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

flesh and blood. The texts read “blood and flesh”. In Hebrews flesh is never used in the moral sense of Rom 7:18, but always of natural body.

He, &c. = Himself also.

likewise. Greek. paraplesios. Only here. Compare Php 1:2, Php 1:27.

took part. Greek. metecho. See 1Co 9:10.

the same. The same (things), i.e. flesh and blood, not the same flesh and blood, which had become corrupted by Adam’s sin. “This same Jesus” was a direct creation of God. Compare Luk 1:35.

that = in order that Greek. hina.

destroy. Greek. katargeo. See Luk 13:7.

that had = holding.

power. Greek. kratos. App-172.

Fuente: Companion Bible Notes, Appendices and Graphics

14.] The connexion and line of argument is this: in Heb 2:5 it was shewn, that not to angels, but to MAN, is the new order of things subjected: in Heb 2:6-8, that this domination was predicated of man in the O. T.: in Heb 2:9, that the only case of its fulfilment has been that of Jesus, who has been crowned with glory and honour on account of His suffering death. Then, Heb 2:10-11 a, it is shewn that the becoming way for the Redeemer to this crown of glory, the purpose of winning which was to bring many sons of God to it, was, being perfected through sufferings, seeing that He must share with those whom He is to sanctify, in dependence on a common Father. Then Heb 2:11 b, 12, 13 have furnished illustrations confirmatory of this, from His own sayings in the Scripture. And now we are come to the proof, that He who was thus to be the Leader of the salvation of these many sons, by trusting like them, and suffering like them, must Himself BECOME MAN like them, in order for that His death to have any efficacy towards his purpose. Since then (by , an inference is drawn from the words immediately preceding: by , the thought is cast back to the argument of which the citations had been an interruption: q. d. and by this very expression in our last citation, , we may substantiate that which our argument is seeking to prove) the children (before mentioned: Articulus est : illi pueri, de quibus versu prcedente dictum. Gerhard, in Bleek:-not generic, and , little children, as Valcknaer and Heinrichs, and recently Hofmann, Schriftb. ii. 1. 40, which introduces a thought quite irrelevant: cf. Hofmann: Er von der Menschwerdung Christi sagen wollte, dass er in derselben ein kind wie andere kinder, mit Fleisch und Blut, geworden ist) are partakers of (lit. have been constituted partakers of,-in the order established in nature, and enduring still. The is not with their elders, as Valcknaer (see above), but with one another. This absolute use of is not often found: we have it in Xen. Mem. ii. 6. 22, 23, . . . and con. vi. 3, . , . The verb itself is generally found in the N. T. with a dative of the thing shared: in the classics, as here, with a genitive. See many examples in Bleek) blood and flesh (this order, instead of the more usual one, . . ., occurs in ref. Eph., and Polynus, Stratagem. iii. 11. 1: , , . , . . Bleek however suspects that this expression itself, belonging as it does to the time of the Antonines, may be derived from biblical or Jewish usage. It is found frequently in the later Jewish writers. It betokens, says Bleek, the whole sensuous corporeal nature of man, which he has in common with the brutes, and whereby he is the object of sensuous perception and corporeal impressions: whereby also he is subjected to the laws of the infirmity, decay, and transitoriness of material things, in contrast to purely spiritual and incorporeal beings. Delitzsch remarks on the order, that it differs from . in setting forth first the inner and more important element, the blood, as the more immediate and principal vehicle of the soul, before the more visible and palpable element, the flesh: doubtless with reference to the shedding of Blood, with a view to which the Saviour entered into community with our corporeal life), He himself also in like manner (similarly: the original idea of being that of lying close together all along: not exactly = , for the two are not unfrequently found in conjunction, as (where we should say, or) : Thuc. vii. 42, nor = : cf. Herod. iii. 101, : cf. also Thuc. i. 143, : but expressing a general similitude, a likeness in the main; and so not to be pressed here, to extend to entire identity, nor on the other hand to imply, of purpose, partial diversity; but to be taken in its wide and open sense-that He Himself also partook in the main, in like manner with us, of our nature. The ancient expositors dwell justly on the word as against the Docet, who held that our Lords was only an apparent body. So Chrys., and more explicitly Thl.: . , , , . And Thdrt.: , ) participated in (the E. V., took part, is good, but it should be followed by in, not of, which makes it ambiguous. Bleek remarks that and are almost convertible; and instances Lycurg. cont. Leocrat. p. 187 (154, Bekker), , : see also Xen. Anab. vii. 6. 28. So that minute distinction of meaning is hardly to be sought for. Notice the aorist, referring to the one act of the Incarnation) the same things (viz. blood and flesh: not , nor as Bengel, the same things which happen to his brethren, not even death excepted), that by means of his death ( , . : Thl. Paradoxon: Jesus mortem passus vicit: diabolus mortem vibrans succubuit: Bengel. Death itself, as Death, is that which Jesus used as the instrument of annihilating the prince of Death: Hofm. Schriftb. ii. 1. 274, whose further remarks there see, and Delitzschs comments on them, Hebr.-brf. p. 85. The latter quotes from Primasius, Arma qu fuerunt illi quondam fortia adversum mundum, hoc est, mors, per eam Christus illum percussit, sicut David, abstracto gladio Goli, in eo caput illius amputavit, in quo quondam victor ille solebat fieri. Dominus itaque noster-so Gregory the Great on Job 40:19, ad humani generis redemtionem veniens velut quemdam de se in necem diaboli hamum fecit Ibi quippe inerat humanitas, qu ad se devoratorem adduceret, ibi divinitas qu perforaret: ibi aperta infirmitas, qu provocaret, ibi occulta virtus, qu raptoris famem transfigeret. Cf. the remarkable reading in D: and the old Latin epigram, Mors mortis morti mortem nisi morte tulisset, tern vit januaclausa foret) He might destroy (bring to nought: see reff. The word is found, besides here, once in Luke (Heb 13:7), and twenty-five times in Paul) him that hath the power of death (the pres. part. is better taken of the office, q. d. the holder of the power,-than of past time, him that had the power, as E. V. The phrase has been abundantly illustrated by Bleek. Among his examples followed by a genitive, as here, are Herod. iii. 142, . : Aristoph. Thesmoph. 871, : Jos. Antt. i. 19. 1, . It is evident that the gen. must be similarly taken here, and not, as Schlichting, al., as = mortiferum merely. The reason why this clause comes first, and not , is probably, as Chrys. suggests, to exhibit the paradox mentioned above: , , , , , . Thl. mentions some who thought that by was meant sin: and c. gives this interpretation. But it is hardly worthy of serious consideration), that is, the devil (cf. Wis 2:24, : and see Rev 12:9; Rev 20:2. So in the Rabbinical writings, Samael, the chief of the evil spirits, was called the angel of death: and it is said (Debarim Rabb. fin.), Samael causa fuit mortis toti mundo: and (Sohar, fol. xxvii. 3), Filii serpentis antiqui qui occidit Adamum et omnes ab eo descendentes. ; . , , . . Thl.: cf. Rom 5:12; Joh 8:44. Ebrard would make the subjective genitive,-the power, which death has over us, and to signify wielding. But this seems far-fetched and unnecessary.

The Death of Christ brought to nought the agency of the devil in death, because, that Death of His being not the penalty of His own sin, but the atoning sacrifice for the sin of the world, all those who by faith are united to Him can now look on death no longer as the penalty of sin, but only as the passage for them, as it was for Him, to a new and glorious life of triumph and blessedness. But for those who are not united to Him, death, retaining its character of a punishment for sin, retains also therewith all its manifold terrors. Delitzsch, in treating of Him that has the power of death, quotes an important remark of Gregory the Great, on Job 1:11, Satan voluntas semper iniqua est, sed nunquam potestas injusta, quia a semet ipso voluntatem habet, sed a Domino potestatem), and might deliver (the construction is somewhat doubtful. The more obvious way of taking the sentence would be, to join with -might free from bondage, usually governing a genitive of the thing from which the deliverance is effected: see many examples in Bleek, from which the following may be selected as containing : Jos. Antt. xiii. 13. 3, : Isocr. Plataic. 9, . And this would also suit the ordinary construction of with a dative: see reff., and examples from the classics in Bleek. Still, it is hardly natural to suppose that , standing so far as it would thus from its verb, in a position of so little emphasis, and without any designating article or pronoun, can belong to . We are thus brought to the ordinary construction, viz. the taking absolute, and joining with . And this latter is by no means an unusual construction, as the reff. will shew. Bleek divides the imports of a gen. after into three: 1. the punishment incurred: so reff. Matt., Mark, Demosth. p. 1229. 11, : 2. the guilt incurred: so 2Ma 13:6, : Lysias in Alcib. p. 140, : &c.: 3. the person or thing wherein the guilt is incurred: so reff. 1 Cor., James, Isa. So that the construction with the genitive seems to embrace a wider range of meaning than that with the dative, and to put rather in the place of a substantive, the subject of, to be interpreted by the context: whereas with a dative it rather stands in a participial connexion, = (cf. Gal 5:1, ): entangled in, liable to. Thus we shall here have = those in a state of slavery; as (Bl.) in Sir. prol., , those who are occupied with such things) those ( is not, as Bengel, Kuinoel, al., to be referred to the preceding, whether , Heb 2:10, or , Heb 2:14, but to the , which it designates and brings out. See below) who all (this use of after a demonstrative pronoun is not very common. It does not in such a case imply the existence of others who do not fulfil the thing predicated, but rather takes, so to speak, the full measure of those indicated, being almost = who, every one of them. Thus we have it after in sch. Prom. 975 f., , . In fact it answers, as a relative of quantity, to as a relative of quality. These persons whom Christ died to free, were all subject to this bondage induced by the fear of death. And these in fact were, all mankind; to whom the potential benefit of Christs death extends) by fear of death (so Philo, Quod Omnis Probus Liber, 17, vol. ii. p. 462, : see also ref. Sir. The obj. gen. after , as , , &c. is common enough) were through all their lifetime (= . This substantival use of is found in schin. dial. iii. 4, : Ignat. ad Trall. 9, : id. ad Ephesians 3, . Bl. But the use with an adjective seems to want other examples. We have something approaching to it in the Scire tuum nihil est, nisi te scire hoc sciat alter of Persius) subjects of (on the construction of with a genitive, see above. It is here not merely subject to, so that they might or might not be involved in it, but their actual implication is inferred) bondage (Wetst. &c. quote Philo, Quod Omnis Probus Liber, 3, vol. ii. p. 448, – ; ; (the line is from Euripides, and is cited also by Plutarch. Bl.) , , . See also many passages to the same effect in Raphel and Wetstein. Calvins note is well worth transcribing: Hic locus optime exprimit quam misera sit eorum vita qui mortem horrent; ut necesse est omnibus sentiri horribilem, qui eam extra Christum considerant: nam tum in ea nihil apparet nisi maledictio. Unde enim mors, nisi ex ira Dei adversus peccatum? Hinc ista servitus per totam vitam, hoc est, perpetua anxietas qua constringuntur infelices anim. Nam semper ex peccati conscientia Dei judicium observatur. Ab hoc metu nos Christus liberavit, qui maledictionem nostram subeundo sustulit, quod in morte formidabile erat. Tametsi enim nunc quoque morte defungimur: vivendo tamen et moriendo tranquilli sumus et securi, ubi Christum habemus nobis preuntem. Quod si quis animum pacare non potest mortis contemptu, is sciat parum se adhuc profecisse in Christi fide. Nam ut nimia trepidatio ex ignorantia grati Christi nascitur, ita certum est infidelitatis signum. Mors hic non separationem modo anim a corpore significat, sed pnam qu ab irato Deo nobis infligitur, ut ternum exitium comprehendat. Ubi enim coram Deo reatus, protinus etiam inferi se ostendunt.

Fuente: The Greek Testament

Heb 2:14. , forasmuch then as the children) The children here, , is not a noun denoting a natural age, but is brought down from Heb 2:13. The Messiah here could not be suitably placed in the company of the children according to the flesh; He is speaking of His spiritual sons; , therefore, is an inference from Heb 2:10, etc.- , were partakers of flesh and blood) The past, in respect of the greater part, who had already lived at the time of the testimony given in the psalm. He mentions brethren in the psalm, children in Isaiah: in relation to that time in which David and Isaiah prophesied, many of the brethren and children were then living, and had lived, whom He was to reconcile unto God. These are not excluded but included. , with the genitive, Pro 1:11, where also, Heb 2:18, is used with the same meaning: , Job 34:8. In this passage, however, the change of the words is elegant; so that may express the likeness of one to the rest [here, of Jesus to those whose nature He took part of]; , to the likeness of many among one another. are sometimes used by metonymy for man, Gal 1:16; but here they are more properly taken in the abstract, as in 1Co 15:50 : although in that passage of Paul to the Corinthians include the notion of the oldness of the corrupt nature. Elsewhere, as we have just now seen, , is the expression used (is the order of the words), the principal part, viz. flesh, being put first, which is also sometimes written alone: here (although some have transposed the words) is the order of the words, just as in Eph 6:12, . Whether the expressions are used indiscriminately, or is put first sometimes for a certain definite reason (which may be sought for in this passage from those who write on Physics), I dare not determine. Although my commentary does not descend to such things, yet it with difficulty avoids the stigma of too curious refinement, in the estimation of those who generously weigh heavenly words.-) Close after this, there sweetly follows .-, in like manner) in sometimes, like the Latin sub, diminishes the signification of the compound, just as in ; but here it is almost the same as presently , in all things, Heb 2:17 : ch. Heb 4:15. Therefore , in like manner, serves the purpose of the apostle, as he enters upon this discussion, in the way of reverent caution (), that he may gradually speak what he thinks; comp. Php 2:27, note: and the particle that is less significant[20] is the more convenient on this account, that the expression, without sin, is not yet added in this place. Therefore the reality of the participation remains, which is asserted by Raphelius in his annot. on Herodotus.- ) This is not a mere relative, as the article shows: , the same things, which happen to the brethren labouring under flesh and blood, without even excepting death.-, that) Here the subject is briefly noticed: it is more fully explained, ch. Heb 5:7-9. It will be of advantage to compare both passages together, ch. 5 and 2, and seriously meditate upon them, till it be perceived how both terminate in a eulogium on the great High Priest.- , through death) A paradox. Jesus suffered and overcame death; the devil, wielding death in his hand, succumbed. Jesus in turn imparts to us life through His flesh and blood; John 6. He assumed our nature, that His body might be delivered up, and His blood poured out. Therefore the delivering up of the body and the pouring out of the blood are the facts which are chiefly had regard to: Joh 6:51.-, might destroy) This is an inference from the verb , thou hast subjected, Heb 2:8 : comp. 1Co 15:27 with the preceding, where Paul uses the same synonyms, , . So Psa 8:3, , that thou mightest still the enemy and the avenger.- , power) great indeed, Mat 12:26; Mat 12:29.-) having [who had] by a certain law [right], namely, in so far as no injury was thereby done to the captives: comp. , Isa 49:24, where the devil does not seem to be called just, morally, but a mighty tyrant, who had , authority, over the captives; Col 1:13; 2Pe 2:19, at the end: although here it is called power in a restricted sense, not authority. Death was the executioner and minister of the devil as a cruel master, delivering up men to him whom he led away in sin: but Jesus dying made them dying His own, Rom 14:9.- , of death) by sin.-, that is) His power was manifest: who it was that lurked beneath this power as wielding it, escaped the notice of mortal men.

[20] , expressing that He took part of flesh and blood in a somewhat similar manner as the children partake of flesh and blood-not in an altogether similar manner for He was without sin.-ED.

Fuente: Gnomon of the New Testament

The union of Christ and the children, in their relation unto one common root and participation of the same nature, being asserted, the apostle proceeds to declare the ends, use, and necessity of that union, in respect of the work which God had designed him unto, and the ends which he had to accomplish thereby. Of these, two he layeth down in these two verses, namely, the destruction of the devil, and the delivery thereby of them that were in bondage by reason of death; neither of which could have been wrought or effected but by the death of the captain of salvation; which he could not have undergone, nor would what he could otherwise have done been profitable unto them, had he not been of the same nature with the children; as will appear in the opening of the words themselves.

Heb 2:14-15. , , , , , , .

. V. L., quia ergo; Bez., quoniam ergo; because therefore. Syr., , for seeing, or, for because; Eras., posteaquam igitur; ours, forasmuch then. is sometimes used for , postquam, ex quo tempore, from whence; so as to express no causality as to that which follows, but only the precendency of that which it relates unto. But it is not in that sense used with , which here is subjoined, but [in the sense of] quoniam, quandoquidem; the particle , therefore, plainly expressing a causality. They are well rendered by ours, forasmuch then, or therefore.

. V.L. Pueri communicaverunt carni et sanguini; The children communicated in flesh and blood. Syr., , The sons were partakers, or do partake. Eras., Commercium habent cum carne et sanguine; Have communion (or commerce) with flesh and blood. Bez., Pueri participes sunt carnis et sanguinis; The children are partakers of flesh and blood ; as ours. The Vulgar expresseth the time past, which the original requireth. Ethiopic, He made his children partakers of his flesh and blood; with respect, as it should seem, to the sacrament of the eucharist.

. V.L., Et ipse similiter (consimiliter, A.M.,) participavit eisdem. Bez., Ipse quoque consimiliter particeps factus est eorundem; as ours, He also himself took part of the same. And the Syr., ; He himself also, in the same likeness (or manner), was partaker (or partook) in the same, (or self-same things.) Arab., He also, like unto them, partook in the properties of the same; that is, truly partook of flesh and blood in all their natural or essential properties. Ethiop., And he also was made as a brother unto them.

. Syr., ut per mortem suam, that by his own death; properly as to the sense. , V.L., destueret; all other Latin translations, aboleret that he might destroy; so ours. But to destroy respects the person; abolere, in the first place, the power. . Eum qui tenebat mortis imperium, Syr., Eras., Vul.; Him that held (or had) the rule of death. Bez., Eum penes quem est mortis robur; Him that had the power of death. Ethiop., The prince of death. . Syr., , which is Satan. (some copies read ) . V., et liberaret cos; Bez., et liberos redderet eos; and free them, and make them free. Syr., and loose them. . Per omne vivere suum, whilst they lived, all their lives.

. Obnoxii erant servituti, Bez.; Mancipati erant servituti; properly, Damnates erant servitutis; obnoxious, subject unto bondage.

Forasmuch then as the children are partakers of flesh and blood. This expression is not elsewhere used in the Scripture. is to have any thing whatever in common with another; is he who hath nothing in fellowship or common with others. And this word is used in reference unto all sorts of things, good and bad; as nature, life, actions, qualities, works. Here it intimateth the common and equal share of the children in the things spoken of. They are equally common to all. These are , flesh and blood; that is, human nature, liable to death, misery, destruction. Some would have, not the nature of man, but the frail and weak condition of mankind to be intended in this expression. So Enjedinus, and after him Grotius, who refers us to Heb 5:7, 1Ti 3:16,1Co 4:11, for the confirmation of this sense. But in none of those places is there mention of flesh and blood, as here, but only of flesh; which word is variously used both in the Old Testament and New. Yet in all the places referred unto, it is taken, not for the quality of human life as it is infirm and weak, but for human nature itself, which is so. As concerning that of 1Ti 3:16, it hath at large been declared. And the design of this place rejects this gloss, which was invented only to defeat the testimony given in these words unto the incarnation of the Son of God: for the apostle adds a reason in these verses why the Lord Christ was so to be of one with the children as to take upon himself their nature; which is, because that was subject unto death, which for them he was to undergo. And flesh and blood are here only mentioned, though they complete not human nature without a rational soul, because in and by them it is that our nature is subject unto death. We may only further observe, that the apostle having especial regard unto the saints under the old testament, expresseth their participation of flesh and blood in the preterperfect tense, or time past: which by proportion is to be extended to all that believe in Christ; unless we shall say that he hath respect unto the common interest of all mankind in the same nature, in the root of it; whence God is said of one blood to have made them all. , we see, is rendered by interpreters similiter, consimiliter, eodem modo, ad eandem similitudinem; that is, , or likewise, or, after the same manner. And is as much as , Heb 2:17, every way like. Here it is restrained by , the same; that is, flesh and blood, human nature. As to the human nature, he was every way as the children.

, partem habuit, particeps erat, he took part. And in the use of this word the dative case of the person is still understood, and sometimes expressed. So Plato, , That he might share (or partake) in the same acts with them. And it is here also understood, That he might partake with them of flesh and blood.And the apostle purposely changeth the word from that which he had before used concerning the children, , they had human nature in common; they were men, and that was all, having no existence but in and by that nature. Concerning him, he had before proved that he had a divine nature, on the account whereof he was more excellent than the angels; and here he says of him, , existing in his divine nature, he moreover took part of human nature with them which makes a difference between their persons, though as to human nature they were every way alike. And this removes the exception of Schlichtingius, or Crellius, that he is no more said to be incarnate than the children.

That by death . This word is peculiar to Paul; he useth it almost in all his epistles, and that frequently. Elsewhere it occurs but once in the New Testament (Luk 13:7), and that in a sense whereunto by him it is not applied. That which he usually intends in this word, is to make a thing or person to cease as to its present condition, and not to be what it was. So Rom 3:3, ; Shall their unbelief make the faith of God of none effect? cause it to cease, render the promise useless. And Rom 3:31, ; Do we make the law void by faith? take away its use and end. Rom 4:14, The promise is made ineffectual. Rom 7:2, , , If her husband is dead, she is freed from the law, the law of the husband hath no more power over her. So Rom 7:6; 1Co 13:8; 1Co 13:10-11; 1Co 15:24; 1Co 15:26; 2Co 3:11; 2Co 3:13; Gal 3:17; Gal 5:4; Gal 5:11; Eph 2:15. The intention of the apostle in this word is the making of any thing to cease, or to be void as to its former power and efficacy; not to remove, annihilate, or destroy the essence or being of it. And the expression here used is to the same purpose with that in Psa 8:3, , to quiet or make to cease the enemy and self-avenger.

. is properly vis, rebur, potentia, force, strength, power, like that of arms, or armies in battle. And sometimes it is used for role, empire, and authority. , is to be in place of power; and , is to be able to dispose of what it relates unto. And in both senses we shall see that the devil is said to have , the power of death.

Now, there is not any notion under which the devil is more known unto or spoken of among the Jews, than this of his having the power of death. His common apellation among them is, , the angel of death; and they call him Samael also. So the Targum of Jonathan, , Gen 3:6, And the woman saw Samael, the angel of death. And Maimon. More Nebuch. lib. 2, cap. 30, tells us from the Midrash that Samael rode upon the serpent when he deceived Eve; that is, used him as his instrument in that work. And most of them acknowledge Satan to be principally intended in the temptation of Eve, though Aben Ezra denies it in his comment on the words, and disputes against it. And he adds, that by Samael, the angel of death, they understand Satan: which he proves from the words of their wise men, who say in some places that Satan would have hindered Abraham from sacrificing of Isaac, and in others that Samael would have done it; which proves that it is one and the same who by both names is intended. And hence they usually call him , the wicked Samael, the prince of all the devils; and say of him, , Samael brought death upon all the world. So that by this Samael, or angel of death, it is evident that they intend him who is termed , as the prince and ruler of the rest. So also they speak expressly in Bava Bathra, Distinc. Hashatephir: ; Rabbi Simeon said, the same is Satan, and the angel of death, and the evil figment; that is, the cause and author of it. And they call him the angel of death on many accounts, the consideration whereof may give us some light into the reason of the expression here used by the apostle. The first is that before mentioned, namely, that by his means death entered and came upon all the world. His temptation was the first occasion of death; and for that reason is he termed by our Savior, , Joh 8:44, A murderer from the beginning. And herein he had the power of death, prevailing to render all mankind obnoxious to the sentence and stroke of it. Secondly, Because he is employed in great, and signal judgments to inflict death on men. He is the head of those , evil angels, who slew the Egyptians, Psa 78:49.

So in Psa 91:5, these words, Thou shalt not fear from the arrow that flieth by day, are rendered by the Targum, , from the arrow of the angel of death, which he shooteth by day. And in the next verse these words, , from the destruction that wasteth at noonday, they render, , from the troop of devils that waste at noonday; the psalmist treating of great and sudden destructions, which they affirm to be all wrought by Satan. And hence the Hellenists also render the latter place by , the devil at noonday; wherein they are followed by the Vulgar Latin, Arabic, and Ethiopic translations. And this the apostle seems to allude unto, 1Co 10:10, where he says that those who murmured in the wilderness were destroyed by the destroyer; , that , the destroying angel, or the angel of death; as in this epistle he terms him Heb 11:28. And it may be this is he who is called , Job 18:13, the first-born of death, or he that hath right unto the administration of it. They term him also , that is, , the waster or destroyer; and , from , to waste or destroy; as also , which, as John tells us, is the Hebrew name of the angel of the bottomless pit, Rev 9:11, as his Greek name is that is, , and .

Thirdly, The later Jews suppose that this angel of death takes away the life of every man, even of those who die a natural death. And hereby, as they express the old faith of the church, that death is penal, and that it came upon all for sin through the temptation of Satan, so also they discover the bondage that they themselves are in for fear of death all their days; for when a man is ready to die, they say the angel of death appears to him in a terrible manner, with a drawn sword in his hand, from thence drops I know not what poison into him, whereon he dies. Hence they woefully howl, lament, and rend their garments, upon the death of their friends; and they have composed a prayer for themselves against this terror. Because also of this their being slain by the angel of death, they hope and pray that their death may be an expiation for all their sins. Here lies the sting of death, mentioned by the apostle, 1Co 15:55. Hence they have a long story in their Midrash, or mystical exposition of the Pentateuch, on the last section of Deuteronomy about Samaels coming to take away the life of Moses, whom he repelled and drove away with the rod that had the Shem Hamphorash written in it. And the like story they have in a book about the acts of Moses, which Aben Ezra rejects on Exo 4:20. This hand of Satan in death, manifesting it to be penal, is that which keeps them in bondage and fear all their days.

Fourthly, They suppose that this angel of death hath power over men even after death. One horrible penalty they fancy in particular that he inflicts on them, which is set down by Elias in his Tishbi in , out of the Midrash of Rabbi Isaac, the son of Parnaer; for when a man, as they say, departs out of this world , the angel of death comes and sits upon his grave. And he brings with him a chain, partly of iron, partly of fire, and making the soul to return into the body, he breaks the bones, and torments variously both body and soul for a season. This is their purgatory; and the best of their hopes is, that their punishment after this life shall not be eternal. And this various interest of Satan in the power of death both keeps them in dismal bondage all their days, and puts them upon the invention of several ways for their deliverance. Thus one of their solemn prayers on the day of expiation, is to be delivered from or this punishment of the devil in their graves; to which purpose also they offer a cock unto him for his pacification. And their prayer to this purpose in their Berachoth is this, ; That it may please thee (good Lord) to deliver us from the evil decrees (or laws,) from poverty, from contempt, from all kind of punishments, from the judgments of hell, and from beating in the grave by the angel of death. And this supposition is in like manner admitted by the Mohammedans, who have also this prayer, Deus noster libera nos ab angelo interrogante tormento sepulchri, et a via mala. And many such lewd imaginations are they now given up unto, proceeding from their ignorance of the righteousness of God. But yet from these apprehensions of theirs we may see what the apostle intended in this expression, calling the devil him that had the power of death.

, Et liberaret ipsos, hos, quotquot, quicunque, and free those who. is to dismiss, discharge, free; and in the use of the word unto the accusative case of the person, the genitive of the thing is added or understood: , I free thee from this. , Aristoph. To deliver thee from this eyesore. And sometimes the genitive case of the thing is expressed where the accusative of the person is omitted: , that is, , to free or deliver one from fear; as here the accusative case of the person is expressed and the genitive of the thing omitted: , that is, or , to deliver them, that is, from death or from fear because of death. . is obnoxious, obstrictus, reus, damnas. He that is legally obnoxious, subject, liable to any thing; that is, law, crime, judge, judgment, punishment, in all which respects the word is used. He that is under the power of any law is , subject unto its authority and penalty. See Mat 5:21-22; Mat 26:66; Mar 3:29; 1Co 11:27; Jas 2:10. Now the , servitude, or bondage, here mentioned, is penal, and therefore are men said to be , obnoxious unto it. [6]

[6] READINGS. Tischendorf, on the strength of a considerable preponderance of MS. authorities, reads . EXPOSITION. He, in order to make us partakers in his sonship to God, has first taken part in our sonship to Adam. TRANSLATIONS. . Render powerless. Craik. Subdue him. Stuart. Undo him. De Wette. ED.

Heb 2:14-15. Forasmuch then as [or, seeing therefore that] the children are [were in common] partakers of flesh and blood, he also himself likewise [after the same manner] took part [did partake] of the same; that through [by] death he might destroy [make void the authority of] him that had the power of death, that is, the devil; and deliver [free, discharge] them who through fear of death were all their lifetime subject to bondage.

In the former verses, as was showed, the apostle declared the necessity that there was on the part of God, intending to bring many sons unto glory, to constitute such a union between them and the captain of their salvation as that it might be just for him to suffer in their stead. In these he proceeds to manifest in particular what that nature is in the common participation whereof the union desired did consist, wherein they were all of one, and what were the especial reasons why the Lord Christ was made partaker of that nature. This coherence of these verses Chrysostom briefly gives us: ; , , Having showed the brotherhood (that was between Christ and the children) he lays down the causes of that dispensation; and what they are we shall find here expressed.

There are sundry things which the apostle supposeth in these words as known unto and granted by the Hebrews; as, first, that the devil had the power of death; secondly, that on this account men were filled with fear of it, and led a life full of anxiety and trouble by reason of that fear; thirdly, that a deliverance from this condition was to be effected by the Messiah; fourthly, that the way whereby he was to do this was by his suffering. All which, as they are contained in the first promise, so that they were allowed of by the Hebrews of old we have fully proved elsewhere. And by all these doth the apostle yield a reason of his former concession, that the Messiah was for a little while made lower than the angels, the causes and ends whereof he here declares. There are in the words,

First, A supposition of a twofold state and condition of the children to be brought unto glory:

1. Natural, or their natural state and condition; they were all of them in common partakers of flesh and blood: Forasmuch then as the children were partakers of flesh and blood.

2. Moral, their moral state and condition; they were obnoxious unto death, as it is penal for sin, and in great bondage through fear of it: Them who through fear of death were all their lifetime subject to bondage.

Secondly, There is a double affirmation with respect unto this supposition, on the part of Christ, the captain of salvation:

1. As to their natural condition, that he did partake of it, he was so to do: He also himself did partake of the same.

2. As to their moral condition, he freed them from it: And deliver them.

Thirdly, The means whereby he did this, or this was to be done, evidencing the necessity of his participation with them in their condition of nature, that he might relieve them from their condition of trouble; he did it by death: That by death.

Fourthly, The immediate effect of his death, tending unto their delivery and freedom, and that is the destruction of the devil, as to his power over and interest in death as penal, whereof their deliverance is an infallible consequent: That he might destroy him, etc.

In the first place the apostle expresseth, as by way of supposition,

1. The natural condition of the children, that is, the children whom God designed to bring unto glory, those who were given unto Christ; they were in common partakers of flesh and blood. I shall not stay to remove the conceit of some, who yet are not a few among the Romanists, who refer these words unto the participation of the flesh and blood of Christ in the sacrament; whereunto also, as we have observed, the Ethiopic version gives countenance: for not only is there not any thing in the expression that inclines unto such an imagination, but also it enervates the whole design of the apostles discourse and argument, as from the former consideration of it doth appear. Flesh and blood are, by a usual synecdoche, put for the whole human nature; not as though by blood the soul were intended, because the life is said to be in it, as not acting without it; but this expression is used, because it is not human nature as absolutely considered, but as mortal, passible, subject unto infirmities and death itself, that is intended. And it is no more than if he had said, The children were men subject unto death;for he gives his reason herein why the Lord Christ was made a man subject unto death. That he and the children should be of one nature he had showed before. Forasmuch, then, as this was the condition of the children, that they were all partakers of human nature, liable to sufferings, sorrow, and death, he was so also. And this is thus expressed to set forth the love and condescension of Jesus Christ, as will afterward appear.

2. The second thing in these words is the moral condition of the children. And there are sundry things, partly intimated, partly expressed, in the description that is here given us of it; as,

(1.) Their estate absolutely considered, they were subject to death:

(2.) The consequences of that estate,

[1.] It wrought fear in them;

[2.] That fear brought them into bondage:

(3.) The continuance of that condition, it was for the whole course of their lives.

(1.) It is implied that they were subject, obnoxious unto, guilty of death, and that as it was penal, due to sin, as contained in the curse of the law; which what it comprehendeth and how far it is extended is usually declared. On this supposition lies the whole weight of the mediation of Christ. The children to be brought unto glory were obnoxious unto death, and the curse and wrath of God therein, which he came to deliver them from.

(2.) [1.] The first effect and consequent of this obnoxiousness unto death concurring unto their state and condition is, that they were filled with fear of it: For fear of death. Fear is a perturbation of mind, arising from the apprehension of a future imminent evil; and the greater this evil is, the greater will the perturbation of the mind be, provided the apprehension of it be answerable. The fear of death, then, here intended, is that trouble of mind which men have in the expectation of death to be inflicted on them, as a punishment due unto their sins. And this apprehension is common to all men, arising from a general presumption that death is penal, and that it is the judgment of God that they which commit sin are worthy of death, as Rom 1:32; Rom 2:15. But it is cleared and confirmed by the law, whose known sentence is, The soul that sinneth it shall die. And this troublesome expectation of the event of this apprehension is the fear of death here intended. And according unto the means that men have to come unto the knowledge of the righteousness of God are, or ought to be, their apprehensions of the evil that is in death. But even those who had lost all clear knowledge of the consequences of death natural, or the dissolution of their present mortal condition, yet, on a confused apprehension of its being penal, always esteemed it , the most dreadful of all things that are so unto human nature. And in some this is heightened and increased, until it come to be , , , as our apostle speaks, Heb 10:27,

a fearful expectation of judgment and fiery indignation, which shall devour the adversaries.

And this is the first thing that is in this description of the estate and condition of the children to be brought unto glory. Being obnoxious unto the sentence of death, they could not but live in fear of the execution of it.

[2.] They are by this means brought into bondage. The troublesome expectation of death as penal brings them into bondage, into the nature whereof we must a little inquire. Sundry things concur to make any state a state of bondage; as,

1st. That it be involuntary. No man is in bondage by his will; that which a man chooseth is not bondage unto him. A man that would have his ear bored, though he were always a servant, was never in bondage; for he enjoyed the condition that pleased him. Properly all bondage is involuntary.

2dly. Bondage ingenerates strong desires after, and puts men on all manner of attempts for liberty. Yokes gall, and make them on whom they are desire ease. So long as men are sensible of bondage, which is against nature (for that which, is not so is not bondage), they will desire and labor for liberty. When some in the Roman senate asked an ambassador of the Privernates, after they were overthrown in battle, if they granted them peace, how they would keep it, what peace they should have with them? he answered, Si bonam dederitis, et fidam et perpetuam; si malam, hand diuturnam. Whereat some in the senate stormed, as if he had threatened them with war and rebellion; but the wiser sort commended him as one that spake like a man and a freeman, adding as their reason,

An credi posse, ullum populum, aut hominem denique in ea conditione, cujus eum poeniteat, diutius quam necesse sit mansurum, Liv., lib. 8 cap. 21.

So certain it is that bondage wearieth and stirreth up restless desires in all, and endeavors in some after liberty.

3dly. Bondage perplexeth the mind. It ariseth from fear, the greatest perturbation of the mind, and is attended with weariness and distrust; all which are perplexing.

4thly. Where bondage is complete, it lies in a tendency unto future and greater evils. Such is the bondage of condemned malefactors, reserved for the day of execution; such is the bondage of Satan, who is kept in chains of darkness for the judgment of the great day. And all these things concur in the bondage here intended; which is a dejected, troublesome state and condition of mind, arising from the apprehension and fear of death to be inflicted, and their disability in whom it is to avoid it, attended with fruitless desires and vain attempts to be delivered from it, and to escape the evil feared. And this is the condition of sinners out of Christ, whereof there are various degrees, answerable unto their convictions; for the apostle treats not here of mens being servants unto sin, which is voluntary, but of their sense of the guilt of sin, which is wrought in them even whether they will or no, and by any means they would cast off the yoke of it, though by none are they able so to do: for,

(3.) They are said to continue in this estate all their lives. Not that they were always perplexed with this bondage, but that they could never be utterly freed from it; for the apostle doth not say that they were thus in bondage all their days, but that they were obnoxious and subject unto it. They had no ways to free or deliver themselves from it, but that at any time they might righteously be brought under its power; and the more they cast off the thoughts of it, the more they increased their danger. This was the estate of the children whose deliverance was undertaken by the Lord Christ, the captain of their salvation. And we may hence observe that,

I. All sinners are subject unto death as it is penal. The first sentence reacheth them all, Gen 2:17; and thence are they said to be by nature children of wrath, Eph 2:3, obnoxious unto death, to be inflicted in a way of wrath and revenge for sin. This passeth upon all, inasmuch as all have sinned, Rom 5:12. This all men see and know; but all do not sufficiently consider what is contained in the sentence of death, and very few how it may be avoided. Most men look on death as the common lot and condition of mankind, upon the account of their frail natural condition; as though it belonged to the natural condition of the children, and not the moral, and were a consequent of their being, and not the demerit of their sin. They consider not that although the principles of our nature are in themselves subject unto a dissolution, yet if we had kept the law of our creation, it had been prevented by the power of God, engaged to continue life during our obedience. Life and obedience were to be commensurate, until temporal obedience ended in life eternal. Death is penal, and its being common unto all hinders not but that it is the punishment of every one. How it is changed unto believers by the death of Christ shall be afterward declared. In the meantime, all mankind are condemned as soon as born. Life is a reprieve, a suspension of execution. If during that time a pardon be not effectually sued out, the sentence will be executed according to the severity of justice. Under this law are men now born; this yoke have they put on themselves by their apostasy from God. Neither is it to any purpose to repine against it or to conflict with it; there is but one way of delivery.

II. Fear of death, as it is penal, is inseparable from sin, before the sinner be delivered by the death of Christ. They were in fear of death. There is a fear of death that is natural, and inseparable from our present condition; that is but natures aversation of its own dissolution. And this hath various degrees, occasioned by the differences of mens natural constitution, and other accidental occurrences and occasions: so that some seem to fear death too much, and others not at all; I mean of those who are freed from it as it is in the curse and under the power of Satan. But this difference is from occasions foreign and accidental; there is in all naturally the same aversation of it. And this is a guiltless infirmity, like our weariness and sickness, inseparably annexed unto the condition of mortality. But sinners in their natural state fear death as it is penal, as an issue of the curse, as under the power of Satan, as a dreadful entrance into eternal ruin. There are, indeed, a thousand ways whereby this fear is for a season stifled in the minds of men. Some live in brutish ignorance, never receiving any full conviction of sin, judgment, or eternity. Some put off the thoughts of their present and future estate, resolving to shut their eyes and rush into it, when as they can no longer avoid it. Fear presents itself unto them as the forerunner of death, but they avoid the encounter, and leave themselves to the power of death itself. Some please themselves with vain hopes of deliverance, though well they know not how nor why they should be partakers of it. But let men forego these helpless shifts, and suffer their own innate light to be excited with such means of conviction as they do enjoy, and they will quickly find what a judgment there is made in their own souls concerning death to come, and what effects it will produce. They will conclude that it is the judgment of God, that they which commit sin are worthy of death, Rom 1:32; and then their own consciences do accuse and condemn them, Rom 2:14-15; whence unavoidably fear, dread, and terror will seize upon them. And then,

III. Fear of death, as penal, renders the minds of men obnoxious unto bondage; which what it is we have in part before declared. It is a state of trouble, which men dislike, but cannot avoid. It is a penal disquietment, arising from a sense of future misery. Fain would men quit themselves of it, but they are not able. There is a chain of God in it not to be broken. Men may gall themselves with it, but cannot remove it; and if God take it from them without granting them a lawful release and delivery, it is to their further misery. And this is, in some measure or other, the portion of every one that is convinced of sin before he is freed by the gospel. And some have disputed what degrees of it are necessary before believing. But what is necessary for any one to attain unto is his duty; but this bondage can be the duty of no man, because it is involuntary. It will follow conviction of sin, but it is no mans duty; rather, it is such an effect of the law as every one is to free himself from, so soon as he may in a right way and manner. This estate, then, befalls men whether they will or no. And this is so if we take bondage passively, as it affects the soul of the sinner; which the apostle seems to intend by placing it as an effect of the fear of death. Take it actively, and it is no more than the sentence of the law, which works and causeth it in the soul; and so all sinners are inevitably obnoxious unto it. And this estate, as we observed, fills men with desires after, and puts them upon various attempts for deliverance. Some desire only present ease, and they commonly withdraw themselves from it by giving up themselves wholly unto their heartslusts, and therein to atheism; which God oftentimes, in his righteous judgment, gives them up unto, knowing that the day is coming wherein their present woeful temporal relief will be recompensed with eternal misery. Some look forward unto what is to come, and according to their light and assistance variously apply themselves to seek relief; some do it by a righteousness of their own, and in the pursuit thereof also there are ways innumerable, not now to be insisted on; and some do it by Christ, which how it is by him effected the apostle in the next place declares.

Two things, as was showed, are affirmed of the Lord Christ, in consequence unto the premised supposition of the childrens being partakers of flesh and blood, and of their obnoxiousness unto death and to bondage:

1. That of their natural condition he himself partook.

2. That from their moral condition he delivered them; which that he might do, it was necessary that he should partake of the other.

1. He himself likewise did partake of the same. The word

, likewise, in like manner, doth denote such a similitude as is consistent with a specifical identity. And therefore Chrysostom from hence urgeth the Marcionites and Valentinians, who denied the reality of the human nature of Christ, seeing that he partook of it in like manner with us; that is, truly and really, even as we do. But yet the word, by force of its composition, doth intimate some disparity and difference: He took part of human nature really as we do, and almost in like manner with us.For there were two differences between his being partaker of human nature and ours:

First, In that we subsist singly in that nature; but he took his portion in this nature into subsistence with himself in the person of the Son of God.

Secondly, This nature in us is attended with many infirmities, that follow the individual persons that are partakers of it; in him it was free from them all. And this the apostle also intimates in the word , changing his expression from that whereby he declared the common interest of the children in the same nature, which is every way equal and alike. The whole is, that he took his own portion, in his own manner, unto himself.

And this observation removes what is hence objected against the deity of Christ.

Cum Christus, saith Schlichtingius, hominum mortalium et fragilium dux et fautor sit, propterea is non angelus aliquis, multo vero minus ipse Deus summus qui solus immortalitatem habet, sed homo suo tempore malis, et variis calamitatibus obnoxius esse debuit.

It is true, it appears from hence that Christ ought to be a man, subject to sufferings and death, and not an angel, as the apostle further declares in the next verse; but that he ought not to be God doth not appear. As God, indeed, he could not die; but if he who was God had not taken part of flesh and blood, God could not have redeemed his church with his own blood. But this is the perpetual paralogism of these men: Because Christ is asserted to have been truly a man, therefore he is not God; which is to deny the gospel, and the whole mystery of it.

He proceeds with his exceptions against the application of these words unto the incarnation of the Lord Christ; the sum whereof is, That the words denote a universal conformity or specific identity between Christ and the children, not only as to the essence, but also as to all other concernments of human nature, or else no benefit could redound unto them from what he did or suffered.But,

(1.) The words do not assert any such thing, as hath been declared;

(2.) It is not true.

The children were partakersof human nature either by creation out of the dust of the earth, as Adam, or by natural generation; the Lord Christ was conceived of a virgin, by the power of the Holy Ghost; and yet the benefit redounds unto the children. It is evident, then, thatthe similitude urged by the apostle is confined to the substance of flesh and blood, or the essence of human nature, and is not to be extended unto the personal concernments of the one or the other, nor to the way whereby they became partakers of the same nature. Nor is the argument for the incarnation of Christ taken merely from the expressions in this verse; but whereas he had before proved him to be above and before the angels, even God over all, and here intimateth his existence antecedent to his participation of flesh and blood, his incarnation doth necessarily ensue.

2. The necessity of this incarnation of Christ, with respect unto the end of it, hath before been declared, evinced, and confirmed. We shall now stay only a little to admire the love, grace, and mystery of it. And we see here,

IV. That the Lord Christ, out of his inexpressible love, willingly submitted himself unto every condition of the children to be saved by him, and to every thing in every condition of them, sin only excepted.

They being of flesh and blood, which must be attended with many infirmities, and exposed unto all sorts of temptations and miseries, he himself would also partake of the same. His delight was of old in the sons of men, Pro 8:31, and his heart was full of thoughts of love towards them; and that alone put him on this resolution, Gal 2:20; Rev 1:5. When God refused sacrifices and burnt-offerings, as insufficient to make the atonement required, and the matter was rolled on his hand alone, it was a joy unto him that he had a body prepared wherein he might discharge his work, although he knew what he had to do and suffer therein, Psa 40:7-8; Heb 10:5-9. He rejoiced to do the will of God, in taking the body prepared for him, because the children were partakers of flesh and blood. Though he was in the form of God,

equal unto him, yet that mind, that love, that affection towards us, was in him, that to be like unto us, and thereby to save us, he emptied himself, and took on him the form of a servant, our form, and became like unto us, Php 2:5-8. He would be like unto us, that he might make us like unto himself; he would take our flesh, that he might give unto us his Spirit; he would join himself unto us, and become one flesh with us, that we might be joined unto him, and become one spirit with him, 1Co 6:17. And as this was a fruit of his eternal antecedent love, so it is a spring of consequent love. When Eve was brought unto Adam after she was taken out of him, Gen 2:23, to manifest the ground of that affection which was to be always between them, he says of her, This is now bone of my bones, and flesh of my flesh. And by this condescension of Christ, saith the apostle, we are members of his body, of his flesh, and of his bones, Eph 5:30; whence he infers that he loves and nourisheth his church, as a man doth his own flesh. And how should this inexpressible love of Christ constrain us to love him and to live unto him, 2Co 5:14; as also to labor to be like unto him, wherein all our blessedness consisteth, seeing for that end he was willing to be like unto us, whence all his troubles and sufferings arose! Here also we see that,

V. It was only in flesh and blood, the substance and essence of human nature, and not in our personal infirmities, that the Lord Christ was made like unto us.

He took to himself the nature of all men, and not the person of any man. We have not only human nature in common, but we have every one particular infirmities and weaknesses following that nature, as existing in our sinful persons. Such are the sicknesses and pains of our bodies from inward distempers, and the disorder of the passions of our minds. Of these the Lord Christ did not partake. It was not needful, it was not possible that he should do so; not needful, because he could provide for their cure without assuming them; not possible, for they can have no place in a nature innocent and holy. And therefore he took our nature, not by an immediate new creation out of nothing, or of the dust of the earth, like Adam; for if so, though he might have been like unto us, yet he would have been no kin to us, and so could not have been our Goel, to whom the right of redemption did belong: nor by natural generation, which would have rendered our nature in him obnoxious to the sin and punishment of Adam: but by a miraculous conception of a virgin, whereby he had truly our nature, yet not subject on its own account unto any one of those evils whereunto it is liable as propagated from Adam in an ordinary course. And thus, though he was joined unto us in our nature, yet as he was holy, harmless, and undefiled in that nature, he was separate from sinners,

Heb 7:26. So that although our nature suffered more in his person than it was capable of in the person of any mere man, yet, not being debased by any sinful imperfection, it was always excellent, beautiful, and glorious. And then,

VI. That the Son of God should take part in human nature with the children is the greatest and most admirable effect of divine love, wisdom, and grace.

So our apostle proposeth it, 1Ti 3:16, a mystery which the angels with all diligence desire to look into, 1Pe 1:11-12. See Joh 1:14; Isa 9:6; Rom 9:5. Atheists scoff at it, deluded Christians deny it; but the angels adore it, the church professeth it, believers find the comfort and benefit of it. The heavens, indeed, declare the glory of God, and the firmament showeth his handy-work, Psa 19:1; and

the invisible things of God from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead, Rom 1:20.

In particular, man himself is fearfully and wonderfully made. These works of Gods power and providence do greatly manifest the glory of his wisdom, omnipotency, and goodness, and are like the light, which was created on the first day, at the beginning of all things, as we have showed. But in this instance, of assuming human nature into personal subsistence with himself, that scattered light is gathered into one sun, giving out most glorious beams, unto the manifestation of his infinite excellencies far above all other things. And this surely was not done but for the greatest end that can be conceived; and such is the salvation of sinners.

But we must proceed with our apostle; and he gives the reason and end of this wonderful dispensation. The end is, the delivery of the children from the condition before described. And, first, the means whereby he wrought and brought about this end is proposed unto us: By death, he was to do it by death.

That by death he might deliver them; that is, by his own death. This, as it is placed as one principal end of his being made partaker of flesh and blood, so it is also the means of the further end aimed at, namely, the delivery of the children out of the condition expressed. Some translations add, By his own death, which is evidently understood, though it be not literally in the text, the death which he underwent in the nature of man, whereof he was partaker. His death was the means of delivering them from death. Some distinguish between death in the first place which Christ underwent, and that death in the close of the verse which the children are said to be in fear of; for this latter, they say, is more extensive than the former, as comprising death eternal also. But there doth not any thing in the text appear to intimate that the captain of salvation by death of one kind should deliver the children from that of another; neither will the apostles discourse well bear such a supposition. For if he might have freed the children by any way or means as well as by undergoing that which was due unto them for sin, whence could arise that indispensable necessity which he pleads for by so many considerations of his being made like unto them, seeing without the participation of their nature which he urgeth he might have done any other thing for their good and benefit, but only suffer what was due to them? And if it be said that without this participation of their nature he could not die, which it was necessary that he should do, I desire to know, if the death which he was to undergo was not that death which they were obnoxious unto for whom he died, how could it be any way more beneficial unto them than any thing else which he might have done for them, although he had not died? There is no ground, then, to pretend such an amphibology in the words as that which some contend for. How, as we observed before, the death of Christ is here placed in the midst, as the end of one thing, and the means or cause of another, the end of his own incarnation, and the means of the childrens deliverance. From the first we may see,

VII. That the first and principal end of the Lord Christs assuming human nature, was not to reign in it, but to suffer and die in it.

He was, indeed, from of old designed unto a kingdom; but he was to suffer, and so to enter into his glory, Luk 24:26. And he so speaks of his coming into the world to suffer, to die, to bear witness unto the truth, as if that had been the only work that he was incarnate for. Glory was to follow, a kingdom to ensue, but suffering and dying were the principal work he came about. Glory he had with his Father before the world was, Joh 17:5; and therein a joint rule with him over all the works of his hands. He need not have been made partaker of flesh and blood to have been a king; for he was the King eternal, immortal, invisible, the King of kings and Lord of lords, the only Potentate, from everlasting. But he could not have died if he had not been made partaker of our nature. And therefore, when the people would have taken him by force, and made him a king, he hid himself from them, Joh 6:15; but he hid not himself when they came to take him by force and put him to death, but affirmed that for that hour, or business, he came into the world, Joh 18:4-5; Joh 18:11. And this further sets forth his love and condescension. He saw the work that was proposed unto him, how he was to be exposed unto miseries, afflictions, and persecutions, and at length to make his soul an offering for sin, yet, because it was all for the salvation of the children, he was contented with it and delighted in it, And how, then, ought we to be contented with the difficulties, sorrows, afflictions, and persecutions, which for his sake we are or may be exposed unto, when he on purpose took our nature, that for our sakes he might be exposed and subject unto much more than we are called unto!

There yet remain in these verses the effects of the death of Christ: That he might destroy sin, and deliver, etc.; wherein we must consider,

1. Who it is that had the power of death;

2. Wherein that power of his did consist;

3. How he was destroyed;

4. How by the death of Christ;

5. What was the delivery that was obtained for the children thereby.

1. He that had the power of death is described by his name, , the devil; the great enemy of our salvation; the great calumniator, make-bate, and false accuser; the firebrand of the creation; the head and captain of the apostasy from God, and of all desertion of the law of the creation; the old serpent, the prince of the apostate angels, with all his associates, who first falsely accused God unto man, and continues to accuse men falsely unto God: of whom before.

2. His power in and over death is variously apprehended. What the Jews conceive hereof we have before declared, and much of the truth is mixed with their fables; and the apostle deals with them upon their acknowledgment in general that he had the power of death. Properly in what sense, or in what respect, he is said so to have it, learned expositors are not agreed. All consent,

(1.) That the devil hath no absolute or sovereign, supreme power over death; nor,

(2.) Any , or authority about it, de jure, in his own right, or on grant, so as to act lawfully and rightly about it according unto his own will; nor,

(3.) Any judging or determining power as to the guilt of death committed unto him, which is peculiar to God, the supreme rector and judge of all, Gen 2:17, Deu 32:39, Rev 1:18.

But wherein this power of Satan doth positively consist they are not agreed. Some place it in his temptations unto sin, which bind unto death; some, in his execution of the sentence of death, he hath the power of an executioner. There cannot well be any doubt but that the whole interest of Satan in reference unto death is intended in this expression. This death is that which was threatened in the beginning, Gen 2:17, death penally to be inflicted in the way of a curse, Deu 27:26, Gal 3:10; that is, death consisting in the dissolution of soul and body, with every thing tending penally thereunto, with the everlasting destruction of body and soul. And there are sundry things wherein the , or power of Satan in reference unto this death doth consist; as,

(1.) He was the means of bringing it into the world. So is the opinion of the Jews in this matter expressed in the book of Wisdom, written, as is most probable, by one of them not long before this epistle. They tell us, Wis 1:13, , God made not death, it belonged not unto the original constitution of all things; but, Wis 2:24, , By the envy of the devil death entered into the world. And that expression of is retained by the apostle, Rom 5:12; only he lays the end of it on the morally-deserving cause, the sin of man, as here it is laid on the efficiently-procuring cause, the envy of the devil. And herein consisted no small part of the power of Satan with respect unto death. Being able to introduce sin, he had power to bring in death also; which, in the righteous judgment of God, and by the sentence of the law, was inseparably annexed thereunto. And, by a parity of reason, so far as he yet continueth to have power over sin, deserving death, he hath power over death itself.

(2.) Sin and death being thus entered into the world, and all mankind being guilty of the one and obnoxious unto the other, Satan came thereby to be their prince, as being the prince or author of that state and condition whereinto they are brought. Hence he is called the prince of this world, Joh 12:31, and the god of it, 2Co 4:4; inasmuch as all the world are under the guilt of that sin and death which he brought them into.

(3.) God having passed the sentence of death against sin, it was in the power of Satan to terrify and affright the consciences of men with the expectation and dread of it, so bringing them into bondage. And many God gives up unto him, to be agitated and terrified as it were at his pleasure. To this end were persons excommunicate given up unto Satan to vex them, 1Ti 1:20. He threatens them as an executioner with the work that he hath to do upon them.

(4.) God hath ordained him to be the executioner of the sentence of death upon stubborn sinners unto all eternity; partly for the aggravation of their punishment, when they shall always see, and without relief bewail, their folly in hearkening unto his allurements; and partly to punish himself in his woeful employment. And for these several reasons is Satan said to have the power of death. And hence it is evident that,

VIII. All the power of Satan in the world over any of the sons of men is founded in sin and the guilt of death attending it. Death entered by sin; the guilt of sin brought it in. Herewith comes in Satans interest, without which he could have no more to do in the earth than he hath in heaven. And according as sin abounds or is subdued, so his power is enlarged or straitened. As he is a spirit, he is mighty, strong, wise; as sinful, he is malicious, subtle, ambitious, revengeful, proud. Yet none of all these gives him his power. He that made him can cause his sword to pierce unto him, and preserve man, though weak and mortal, from all his force as a mighty spirit, and his attempts as a wicked one. And yet these are the things in him that men are generally afraid of, when yet by them he cannot reach one hair of their heads. But here lies the foundation of his power, even in sin, which so few regard. Then,

IX. All sinners out of Christ are under the power of Satan. They belong unto that kingdom of death whereof he is the prince and ruler. The whole world lies , in the power of this wicked one. If the guilt of death be not removed from any, the power of the devil extends unto them. A power it is, indeed, that is regulated. Were it sovereign or absolute, he would continually devour. But it is limited unto times, seasons, and degrees, by the will of God, the judge of all. But yet great it is, and answerable unto his titles, the prince, the god of the world. And however men may flatter themselves, as the Jews did of old, that they are free, if they are not freed by an interest in the death of Christ, they are in bondage unto this beastly tyrant; and as he works effectually in them here, he will ragingly inflict vengeance on them hereafter.

3. He is destroyed: Destroy him. The sense and importance of the word here used was before declared. It is not applied unto the nature, essence, or being of the devil, but unto his power in and over death; as it is elsewhere declared, Joh 12:31, Now is the judgment of this world, now is the prince of this world cast out.

That which is here called the destroying of the devil, is there called the casting out of the prince of this world. It is the casting him out of his power, from his princedom and rule; as Col 2:15,

Having spoiled principalities and powers, he made an open show of them, triumphing over them in his cross;

as conquerors used to do when they had not slain the persons of their enemies, but deprived them of their rule, and led them captive. The destruction, then, here intended of him that had the power of death, is the dissolution, evacuation, and removing of that power which he had in and over death, with all the effects and consequences of it.

4. The means whereby Satan was thus destroyed is also expressed. It was by death, by his own death. This of all others seemed the most unlikely way and means, but indeed was not only the best, but the only way whereby it might be accomplished. And the manner how it was done thereby must be declared and vindicated. The fourfold power of Satan in reference unto death, before mentioned, was all founded in sin. The obligation of the sinner unto death was that which gave him all his power. The taking away, then, of that obligation must needs be the dissolution of his power. The foundation being removed, all that is built upon it must needs fall to the ground. Now this, in reference unto the children for whom he died, was done in the death of Christ, virtually in his death itself, actually in the application of it unto them. When the sinner ceaseth to be obnoxious unto death, the power of Satan ceaseth also. And this every one doth that hath an interest in the death of Christ: for there is no condemnation unto them that are in Christ Jesus, Rom 8:1; and this because he died. He died for their sins, took that death upon himself which was due unto them; which being conquered thereby, and their obligation thereunto ceasing, the power of Satan is therewith dissolved. The first branch of his power consisted in the bringing of sin into the world. This is dissolved by Christs taking away the sin of the world, Joh 1:29; which he did as the Lamb of God, by the sacrifice of himself in his death, typified by the paschal lamb and all other sacrifices of old. Again, his power consisted in his rule in the world, as cast under sin and death. From this he was cast out, Joh 12:31, in the death of Christ. When contending with him for the continuance of his sovereignty, he was conquered, the ground whereon he stood, even the guilt of sin, being taken away from under him, and his title defeated. And actually believers are translated from under his rule, from the power of darkness, into the kingdom of light and of the Son of God. Nor can he longer make use of death as penal, as threatened in the curse of the law, to terrify and affright the consciences of men: for being justified by faith in the death of Christ, they have peace with God, Rom 5:1. Christ making peace between God and us by the blood of his cross, Eph 2:14-15, 2Co 5:19-21, the weapons of this part of his power are wrested out of his hand, seeing death hath no power to terrify the conscience, but as it expresseth the curse of God. And, lastly, his final execution of the sentence of death upon sinners is utterly taken out of his hand by the death of Christ, inasmuch as they for whom he died shall never undergo death penally. And thus was Satan, as to his power over death, fully destroyed by the death of Christ. And all this depended on Gods institution, appointing the satisfactory sufferings of Christ, and accepting them instead of the sufferings of the children themselves.

The Socinians give us another exposition of these words, as knowing that insisted on to be no less destructive of their error than the death of Christ is of the power of the devil. The reason hereof, saith Schlichtingius, is,

Quia per mortem Christus adeptus est supremam potestatem in omnia; qua omnes inimicos suos quorum caput est diabelus, coercet, eorum vires frangit, eosque tandem penitus abolebit.

But if this be so, and the abolishing of the Power of Satan be an act of sovereign power, then it was not done by the death of Christ, nor was there any need that he should partake of flesh and blood for that purpose, or die. So that this exposition contradicts both the express words of the apostle and also the whole design of his discourse. No proposition can be more plain than this is, that the power of Satan was destroyed by the death of Christ; which in this interpretation of the words is denied.

5. And hence it lastly appears what was the delivery that was procured for the children by this dissolution of the power of Satan. It respects both what they feared and what ensued on their fear; that is, death and bondage. For the delivery here intended is not merely a consequent of the destruction of Satan, but hath regard unto the things themselves about which the power of Satan was exercised. They were obnoxious unto death, on the guilt of sin, as penal, as under the curse, as attended with hell or everlasting misery. This he delivered the Children from, by making an atonement for their sins in his death, virtually loosing their obligation thereunto, and procuring for them eternal redemption, as shall afterwards be fully declared. Hereon also they are delivered from the bondage before described. The fear of death being taken away, the bondage that ensues thereon vanisheth also. And these things, as they are done virtually and legally in the death of Christ, so they are actually accomplished in and towards the children, upon the application of the death of Christ unto them, when they do believe. And we may now close our consideration of these verses with one or two other observations; as,

X. The death of Christ, through the wise and righteous disposal of God, is victorious, all-conquering, and prevalent.

The aim of the world was to bring him unto death; and therein they thought they had done with him. The aim of Satan was so also; who thereby supposed he should have secured his own kingdom. And what could worldly or satanical wisdom have imagined otherwise? He that is slain is conquered. His own followers were ready to think so.

We trusted, say they, that it had been he which should have redeemed Israel, Luk 24:21.

But he is dead; and their hopes are with him in the grave. What can be expected from him who is taken, slain, crucified? Can he save others, who it seems could not save himself? Per mortem alterius, stultum est sperare salutem; Is it not a foolish thing to look for life by the death of another? This was that which the pagans of old reproached the Christians withal, that they believed in one that was crucified and died himself; and what could they expect from him? And our apostle tells us that this death, this cross, was a stumbling-block unto the Jews and folly to the Greeks, 1Co 1:18; 1Co 1:23. And so would it have been in itself, Act 2:13, had not the will, and counsel, and wisdom, and grace of God been in itself, Act 4:28. But he ordered things so, that this death of Christ should pull out that pin which kept together the whole fabric of sin and Satan, that, like Samson, he should in his death pull down the palace of Satan about his ears, and that in dying he should conquer and subdue all things unto himself. All the angels of heaven stood looking on, to see what would be the end of this great trial. Men and devils were ignorant of the great work which God had in hand; and whilst they thought they were destroying him, God was in and by him destroying them and their power. Whilst his heel was bruised he brake their head. And this should teach us to leave all Gods works unto himself. See Joh 11:6-10. He can bring light out of darkness, and meat out of the eater. He can disappoint his adversaries of their greatest hopes and fairest possibilities, and raise up the hopes of his own out of the grave. He can make suffering to be saving, death victorious, and heal us by the stripes of his Son. And, in particular, it should stir us up to meditate on this mysterious work of his love and wisdom. We can never enough search into it, whilst our inquiry is guided by his word. New mysteries, all fountains of refreshment and joy, will continually open themselves unto us, until we come to be satisfied with the endless fullness of it unto eternity. Again,

XI. One principal end of the death of Christ, was to destroy the power of Satan: Destroy him that had the power of death. This was promised of old, Gen 3:15. He was to break the head of the serpent. From him sprang all the miseries which He came to deliver His elect from, and which could not be effected without the dissolution of his power. He was

anointed to proclaim liberty to the captives, and the opening of the prison to them that were bound, Isa 61:1.

To this end he was to conquer him who detained them; which he did by his death, Col 2:15, and so led captivity captive, Psa 68:18, stilling this enemy and self-avenger, Psa 8:2, binding the strong man, Mat 12:29, and dividing the spoil with him, Isa 53:12. And this he did by the merit of his blood, and the atonement he made for sin thereby. This took away the obligation of the law unto death, and disarmed Satan. And moreover, by the power of the eternal Spirit, whereby he offered himself unto God, he conquered and quelled him. Satan laid his claim unto the person of Christ; but coming to put it in execution, he met with that great and hidden power in him which he knew not, and was utterly conquered. And this, as it gives us a particular consideration of the excellency of our redemption, wherein Satan, our old enemy, who first foiled us, who always hates us, and seeks our. ruin, is conquered, spoiled, and chained; so it teacheth us how to contend with him, by what weapons to resist his temptations and to repel his affrightments, even those whereby he hath been already subdued. Faith in the death of Christ is the only way and means of obtaining a conquest over him. He will fly at the sign of the cross rightly made

Fuente: An Exposition of the Epistle to the Hebrews

Are You Afraid To Die?

Here is a solemn, sobering, serious question. It is a question you might prefer to avoid, but one you cannot avoid. You may suppress it, and postpone dealing with it; but you cannot avoid it. Are you afraid to die?

I have watched a lot of men die, some young and some old, some believers and some infidels, some with no hope, some with a false hope, and some with a good hope. I have seen some die in utter terror and some with great comfort, some in brazen blasphemy and defiance and some with peace and joy. How will it be for you, when you come to deaths chilly waters?

I know a good many men and women who do everything they can to avoid visiting a rest home, a hospital, or a funeral parlor. They simply cannot face the fact that they, too, must soon die. Even now, the fear of death terrorizes them. I ask of you, what Jeremiah asked long ago. If sickness and death torment you now, then how wilt thou do in the swelling of Jordan? Are you afraid to die?

A Reasonable Fear

The fear of death is a very natural thing to sinful men. And, the fact is — If you are without Christ, you have reason to be afraid. “It is appointed unto men once to die, and after this the judgment (Heb 2:15). Soon you and I must die. Long ago, a dying man requested that the words below be inscribed upon his tombstone. He wanted all who passed by his grave to be reminded of the brevity of life and the certainty of death. We would be wise to lay them to heart.

Please view my grave as you pass by, For as you are so once was I,

And as I am soon you must be, So make your plans to follow me.

Because of your sin and guilt before God, you must die. But death will not end your existence. You will stand before a holy, just, and righteous God in judgment. And you will reap the exact penalty due your sin, the infinite, eternal wrath of God in hell (2Co 5:10-11; Rev 20:11-15). This is the second death, the everlasting death of your soul in hell. It is a torturous death that never dies!

A Blessed Deliverance

For the believer, however, things are far different. In Heb 2:14-15 the Holy Spirit tells us that one great purpose of our Saviors incarnation was that he might destroy Satan and deliver his elect from the fear of death. The Lord Jesus Christ came into this world for this purpose, that he might “deliver them who through fear of death were all their lifetime subject to bondage.”

You and I, who are washed in the blood of Christ and living by faith in Him, should have no fear of death. Certainly, we must not expect to have dying grace until our time to die has come. Yet, we ought not live out our days on this earth clinging to the vanity of mortality and fearing its end. Christ came not only to deliver us from death, but from the very fear of death. He does so by effectually teaching us the gospel, giving us the blessed confidence of faith in himself as our all-sufficient Savior.

Fuente: Discovering Christ In Selected Books of the Bible

took part

The word trans. “took part” is not the same as the trans. “partakers,” but implies taking part in something outside one’s self.

Fuente: Scofield Reference Bible Notes

the children: Heb 2:10

of flesh: 1Co 15:50

he also: Heb 2:18, Heb 4:15, Gen 3:15, Isa 7:14, Joh 1:14, Rom 8:3, Gal 4:4, Phi 2:7, Phi 2:8, 1Ti 3:16, he through, Heb 9:15, Isa 53:12, Joh 12:24, Joh 12:31-33, Rom 14:9, Col 2:15, Rev 1:18

destroy: Isa 25:8, Hos 13:14, 1Co 15:54, 1Co 15:55, 2Ti 1:10

the devil: Mat 25:41, 1Jo 3:8-10, Rev 2:10, Rev 12:9, Rev 20:2

Reciprocal: Lev 14:5 – earthen vessel Lev 16:4 – holy linen coat Lev 25:25 – General Jdg 9:2 – your bone Jdg 14:14 – Out of the eater Jdg 16:30 – So the dead 1Sa 17:51 – his sword 2Sa 5:1 – we Psa 18:17 – strong Psa 45:7 – above Psa 68:20 – unto Psa 98:1 – his right Psa 118:13 – General Isa 8:18 – I and the Isa 9:6 – The everlasting Father Isa 40:10 – with strong hand Isa 42:7 – to bring Isa 49:25 – Even Isa 63:5 – mine own Jer 31:11 – redeemed Dan 7:13 – one like Mic 2:13 – breaker Mat 4:2 – he was Mat 6:13 – deliver Mat 16:13 – I the Mat 22:45 – how Mat 27:50 – yielded Mar 3:27 – General Mar 5:7 – that Luk 4:34 – art Luk 8:35 – and found Luk 10:18 – I beheld Satan Luk 16:22 – was carried Joh 10:18 – but Joh 12:27 – but Joh 16:11 – the Joh 19:30 – and he Act 2:24 – because Act 10:38 – healing Act 26:18 – and from Rom 6:9 – death Rom 16:20 – shall 1Co 15:13 – General 1Co 15:26 – General Gal 1:16 – flesh Gal 4:31 – we Col 1:13 – delivered Heb 2:11 – all Heb 2:17 – it Heb 5:7 – the Heb 10:5 – but Rev 1:13 – like Rev 12:11 – they overcame Rev 21:4 – no

Fuente: The Treasury of Scripture Knowledge

Heb 2:14. The fellowship is continued in this verse. The motive for sharing in a nature of flesh and blood is the same as indicated in verse 9. Destroy is used in the sense of counteract, for the devil will never be literally destroyed. But lie had the power of causing death to come upon mankind. and Jesus died and rose again in order to bring all men to life again.

Fuente: Combined Bible Commentary

Heb 2:14. He himself likewise. The Greek word here is not easily rendered. It implies great likeness without absolute identity; very closely like, and absolutely like so far as flesh and blood are concerned. He partook in the main of our nature. His was an actual incarnationJesus Christ in the flesh (1Jn 4:2), but with the difference which His personal sinlessness implied. The word rebukes the Doketism (the mere appearance of a human nature) of the early heresies, the mythical dreams of Strauss and other modern inquirers, but without admitting that He was in every respect as man is, still less that He was only man.

Fuente: A Popular Commentary on the New Testament

Observe here, 1. The reality of Christ’s assuming the human nature asserted: As the children are partakers of flesh and blood, he also himself likewise took part of the same. Which is in effect the same he had asserted in the foregoing verse, that he that sanctifieth, and they that are sanctified, are all of one; that is, of one nature and original.

Observe, 2. A twofold reason assigned, why Christ thus condescendingly assumed the human nature, namely, that he might destroy the devil, who had the power of death, and deliver his people that were under the slavish fear of death.

Here note, 1. The devil described in a very formidiable manner, as one that had the power of death; not the supreme, but a subordinate, power of death; a power of death, as God’s executioner to inflict it: the devil has the power of death, just as the hangman has the power of the gallows, to put those to death whom the judge condemns only.

Note, 2. Him that has thus the power of death, has Christ destroyed, that is disarmed and disabled; not destroyed his being, but disarmed him of his power and authority over the children of God.

Note, 3. That Christ did this by his own death: through death; that is, by his own dying, he destroyed him that had the power of death: it was upon the cross that he spoiled principalities and powers, and made a show of them openly; Christ by dying conquered death.

The second reason of Christ’s appearing in our flesh and nature, was to deliver his people from the slavery and bondage of the sinful and servile fears of death.

Here note, 1. That there is a natural fear of death, which is not sinful. Art thou afraid of death? Thou wert not a man if thou didst not fear it: there cannot but be in nature an aversion to its own disolution; and nature will always act like itself.

Note, 2. That there is a servile, slavish fear of death, which hath both sin and torment in it; a fear of death as penal, and drawing after it everlasting punishment.

Note, 3. That unregenerate men, if a senseless stupidity has not benumbed them, and a spirit of slumber fallen upon them, are in bondage under the servile and slavish fear of death. It will daunt the stoutest man that ever lived to look upon death, when he can see nothing but hell beyond it.

Note, 4. That Jesus Christ, by dying, has freed all his children from this servile and tormenting fear of death.

1.Christ has taken away the true reason of the fear of death, namely, the curse and condemnation of the law of God. The sting of death is sin, and sin has it condemning power from the law.

2. Christ has assured believers that they shall not be losers, but gainers, yea, great gainers, by death; considering the private evils freed from, and the positive good they shall rest in.

Fuente: Expository Notes with Practical Observations on the New Testament

Heb 2:14-15. Forasmuch then as the children Believers, who are Christs spiritual seed; are partakers of flesh and blood Of human nature with all its infirmities; he also took part of the same See on Php 2:8; that through his own death, he might destroy the tyranny of him that had By Gods permission; the power of death The power of bringing death on all mankind by tempting our first parents to sin. Hence he is called a murderer from the beginning, and a liar, and the father of it, Joh 8:41. It is observable that the power of death, ascribed to the devil, is called , and not , because he had no right to it. It was a power usurped by guile. And all the baneful effects of this power Christ at the resurrection will remove, as far as they relate to the righteous. The word , rendered that he might destroy, properly signifies, that he might render ineffectual. Since the Son of God is said to have partaken of the flesh and blood of the children in the same manner that they themselves partake of these, namely, by being born of a woman; and since he was born into the world in that manner, to render him capable of dying, that through his death in the flesh he might frustrate the malicious contrivance of the devil, who first introduced death into the world; we are thereby taught that he is the seed of the woman, which at the fall was promised to bruise the head of the serpent; and that the serpent who deceived Eve was not a natural serpent, but the devil, who, because he assumed the form of a serpent on that occasion, is called (Rev 20:2) the great dragon, or serpent; and that old serpent, the devil. See on 2Co 11:3. The intention of the devil, in seducing our first parents, was to destroy them, and thereby put an end to the human species. This malicious design the Son of God rendered ineffectual, by assuming our nature, and in that nature dying as a sacrifice for sin. Macknight. And By his death making atonement for their sins, and procuring for them pardon and holiness; that is, both justification and sanctification, both a title to heaven and a meetness for it, and also an earnest of it by the Holy Spirit in their hearts, he delivers them Even all who are made Gods children by faith in him; who Before they received this deliverance; were all their life-time, through tormenting fear of death, subject to bondage In a slavish uncomfortable state of mind. And every man fears death, more or less, who is not savingly acquainted with, and united to Christ; who is not justified through faith in his blood, and regenerated by the influence of his Spirit, and therefore is not begotten again to a lively hope of a heavenly inheritance. Death is unwelcome to him if he knows what death is. But he delivers all true believers from this bondage.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

14. It is absolutely necessary that the worlds Redeemer should be both human and divine. Humanity had fallen from the exalted eminence of the divine fellowship, down into the deep abyss of sin, misery, death and damnation. When the river ha fallen down from the mountain crag, it can never flow back. If Christ had been God only, man could never have reached it. If He had been man only, He would have been utterly incompetent to the rescue of fallen humanity. In His human humiliation He comes down low enough to put His shoulder under the most degraded wretch on the face of the earth. The vilest reprobate has nothing to do, but take Him by the hand. This done, he has taken the hand of the Omnipotent God, which lifts him to the highest heaven. Thus, in the hypostatic union of perfect humanity and perfect divinity, in our glorious Mediator, we receive the man-Christ, while the God-Christ saves us. In order that through death He may destroy the one having the power of death, that is the devil. Destruction is not annihilation. When you burn a piece of wood the gases and ashes weigh precisely as much as the wood before cremation. In the economy of nature there is no such thing as annihilation. God in providence and grace is identical. Therefore, the doctrine of annihilation is heretical and equally contradictory to both nature and revelation. The destruction of the devil does not mean his annihilation, but his utter and eternal discomfiture and defeat.

Fuente: William Godbey’s Commentary on the New Testament

Verse 14

Took part of the same; that is, he was constituted human.–Destroy him, &c.; conquer him,–destroy his power.–That had the power of death. Satan is so designated, as it was through his agency that death was brought into the world.

Fuente: Abbott’s Illustrated New Testament

2:14 Forasmuch then as the children are {x} partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the {y} power of death, that is, the {z} devil;

(x) Are made of flesh and blood, which is a frail and delicate nature.

(y) The devil is said to have the power of death, because he is the author of sin: and from sin comes death, and because of this he daily urges us to sin.

(z) He speaks of him as of a prince, placing over all his angels.

Fuente: Geneva Bible Notes

We children share in flesh and blood with one another; we share the limitations of humanity. To free us from these limitations the Son had to assume the same limitations, which He did at the Incarnation. Jesus Christ broke Satan’s power over believers by His death. Obviously Satan still exercises great power, but Jesus Christ broke his power to enslave believers (cf. Rom 6:1-14). Furthermore Jesus Christ defeated Satan in the area of his greatest strength: his power to inflict death.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)