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Selected Verse: Hebrews 2:14 - King James
Verse |
Translation |
Text |
Heb 2:14 |
King James |
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; |
Summary Of Commentaries Associated With The Selected Verse
A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
He who has thus been shown to be the "Captain (Greek, 'Leader') of salvation" to the "many sons," by trusting and suffering like them, must therefore become man like them, in order that His death may be efficacious for them [ALFORD].
the children--before mentioned (Heb 2:13); those existing in His eternal purpose, though not in actual being.
are partakers of--literally, "have (in His purpose) been partakers" all in common.
flesh and blood--Greek oldest manuscripts have "blood and flesh." The inner and more important element, the blood, as the more immediate vehicle of the soul, stands before the more palpable element, the flesh; also, with reference to Christ's blood-shedding with a view to which He entered into community with our corporeal life. "The life of the flesh is in the blood; it is the blood that maketh an atonement for the soul" (Lev 17:11, Lev 17:14).
also--Greek, "in a somewhat similar manner"; not altogether in a like manner. For He, unlike them, was conceived and born not in sin (Heb 4:15). But mainly "in like manner"; not in mere semblance of a body, as the DocetÃ&brvbr; heretics taught.
took part of--participated in. The forfeited inheritance (according to Jewish law) was ransomed by the nearest of kin; so Jesus became our nearest of kin by His assumed humanity, in order to be our Redeemer.
that through death--which He could not have undergone as God but only by becoming man. Not by Almighty power but by His death (so the Greek) He overcame death. "Jesus suffering death overcame; Satan wielding death succumbed" [BENGEL]. As David cut off the head of Goliath with the giant's own sword wherewith the latter was wont to win his victories. Coming to redeem mankind, Christ made Himself a sort of hook to destroy the devil; for in Him there was His humanity to attract the devourer to Him, His divinity to pierce him, apparent weakness to provoke, hidden power to transfix the hungry ravisher. The Latin epigram says, Mors mortis morti mortem nisi morte tu lisset, ÃternÃ&brvbr; vitÃ&brvbr; janua clausa foret. "Had not death by death borne to death the death of Death, the gate of eternal life would have been closed".
destroy--literally, "render powerless"; deprive of all power to hurt His people. "That thou mightest still the enemy and avenger" (Psa 8:2). The same Greek verb is used in Ti2 1:10, "abolished death." There is no more death for believers. Christ plants in them an undying seed, the germ of heavenly immortality, though believers have to pass through natural death.
power--Satan is "strong" (Mat 12:29).
of death--implying that death itself is a power which, though originally foreign to human nature, now reigns over it (Rom 5:12; Rom 6:9). The power which death has Satan wields. The author of sin is the author of its consequences. Compare "power of the enemy" (Luk 10:19). Satan has acquired over man (by God's law, Gen 2:17; Rom 6:23) the power of death by man's sin, death being the executioner of sin, and man being Satan's "lawful captive." Jesus, by dying, has made the dying His own (Rom 14:9), and has taken the prey from the mighty. Death's power was manifest; he who wielded that power, lurking beneath it, is here expressed, namely, Satan. Wisdom 2:24, "By the envy of the devil, death entered into the world." |
Notes on the Bible, by Albert Barnes, [1834] |
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 Co1 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" - מלאך המות 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. |
The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917] |
took part
The word translated, "took part" is not the same as the translated, "partakers," but implies taking part in something outside one's self. |
Vincent's Word Studies, by Marvin R. Vincent [1886] |
The children (τὰ παιδία)
Children of men, the subjects of Christ's redemption.
Are partakers of flesh and blood (κεκοινώνηκεν αἵματος καὶ σαρκός)
For κεκοινώνηκεν 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 (παραπλησίως)
Rend. in like manner. N.T.o. Expressing general similarity. He took his place alongside (παρὰ) and near (πλησιός): near by.
Took part (μετέσχεν)
The verb only in Hebrews and Paul. The distinction between it and κεκοινώνηκεν 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 (καταργήσῃ)
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 (τὸν τὸ κράτος ἔχοντα τοῦ θανάτου)
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 Sammal, 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 Sammal 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, Heb 2:15). 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 Zac 3:1-10. 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 (διὰ τοῦ θανάτου) 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." |
Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
Since then these children partake of flesh and blood - Of human nature with all its infirmities. He also in like manner took part of the same; that through his own death he might destroy the tyranny of him that had, by God's permission, the power of death with regard to the ungodly. Death is the devil's servant and serjeant, delivering to him those whom he seizes in sin. That is, the devil - The power was manifest to all; but who exerted it, they saw not. |
Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
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 Jo1 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 καταργηση, or render useless and ineffectual, all the operations of him who had the power, κρατος, 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 מלאך המות 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. |
9 For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living.
23 For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.
17 But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.
19 Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you.
9 Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him.
12 Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned:
29 Or else how can one enter into a strong man's house, and spoil his goods, except he first bind the strong man? and then he will spoil his house.
10 But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel:
2 Out of the mouth of babes and sucklings hast thou ordained strength because of thine enemies, that thou mightest still the enemy and the avenger.
15 For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.
14 For it is the life of all flesh; the blood of it is for the life thereof: therefore I said unto the children of Israel, Ye shall eat the blood of no manner of flesh: for the life of all flesh is the blood thereof: whosoever eateth it shall be cut off.
11 For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul.
13 And again, I will put my trust in him. And again, Behold I and the children which God hath given me.
24 Saying, Let us alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art, the Holy One of God.
29 And, behold, they cried out, saying, What have we to do with thee, Jesus, thou Son of God? art thou come hither to torment us before the time?
14 And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.
17 And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.
50 Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption.
1 And he shewed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right hand to resist him.
2 And the LORD said unto Satan, The LORD rebuke thee, O Satan; even the LORD that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire?
3 Now Joshua was clothed with filthy garments, and stood before the angel.
4 And he answered and spake unto those that stood before him, saying, Take away the filthy garments from him. And unto him he said, Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.
5 And I said, Let them set a fair mitre upon his head. So they set a fair mitre upon his head, and clothed him with garments. And the angel of the LORD stood by.
6 And the angel of the LORD protested unto Joshua, saying,
7 Thus saith the LORD of hosts; If thou wilt walk in my ways, and if thou wilt keep my charge, then thou shalt also judge my house, and shalt also keep my courts, and I will give thee places to walk among these that stand by.
8 Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth my servant the BRANCH.
9 For behold the stone that I have laid before Joshua; upon one stone shall be seven eyes: behold, I will engrave the graving thereof, saith the LORD of hosts, and I will remove the iniquity of that land in one day.
10 In that day, saith the LORD of hosts, shall ye call every man his neighbour under the vine and under the fig tree.
15 And deliver them who through fear of death were all their lifetime subject to bondage.
9 And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him.
21 That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.
3 For what if some did not believe? shall their unbelief make the faith of God without effect?
7 Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why cumbereth it the ground?
13 Distributing to the necessity of saints; given to hospitality.
8 He will swallow up death in victory; and the Lord GOD will wipe away tears from off all faces; and the rebuke of his people shall he take away from off all the earth: for the LORD hath spoken it.
2 And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.
52 And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad.
51 And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation;
13 And again, I will put my trust in him. And again, Behold I and the children which God hath given me.