Hebrews 2:14-15 - Exposition

Forasmuch then as the children are partakers of (literally, have been, made partakers of; i.e. so made as to share alike), blood and flesh (this is the order of the words, as in Ephesians 6:12 , according to the great preponderance of authority; Delitzsch sees in it a reference to "the blood-shedding for the sake of which the Savior entered into the fellowship of bodily life with us") , he also himself likewise (rather, in like manner; i.e. with "the children") took part in the same ; that through death he might destroy ( καταργήσῃ , equivalent to "bring to nought," "render impotent as though not existing;" the word is frequent with St. Paul) him that had (or, has ) the power of death, that is, the devil; and deliver ( i.e. from bondage) all those who through fear of death were all their lifetime subject to bondage . Hero the purpose of the Incarnation is set forth as requiring the complete association of the SON with human brethren to which prophecy had pointed. But more is now declared than the prophecies so far quoted have implied; and thus is introduced (by way of anticipation, as is usual in the Epistle) the doctrine of atonement, which is to be dwelt on afterwards. For the object of Christ's becoming one of us is now further said to be that by dying he might effect redemption. The "children" in Hebrews 2:14 are the παιδία of the type in Isaiah, fulfilled in the "many sons" to be "sanctified" and brought to glory. For understanding' the account here given of the purpose of the Incarnation, we must remember that death, originally announced ( Genesis 2:17 ) as the penalty of transgression, is regarded in the New Testament (notably by St. Paul) as the sign of the continual dominion of sin over the human race. Thus in Romans 5:12 , Romans 5:15 the mere fact that all men "from Adam to Moses" had died is adduced as sufficient proof that all were under condemnation as sinners. Whatever further idea is implied in the word "death "—such as alienation from God in whom is life eternal, or any "blackness of darkness" thereupon ensuing in the world beyond the grave—of man's subjection or liability to all this his natural death is regarded as the sign. It is to be remembered, too, that "the devil," through whom it was that sin first entered, and death through sin, is revealed to us generally as the representative of evil ( ὁ πονηρός ) , and, as such, the primeval manslayer ( ἀνθρωποκτόνος ἀπ ἀρχῆς ) , with power given him over death, the penalty of sin, as long as man remains in his dominion, unredeemed. Till redemption east a new light upon the gloom of death, man was all his life long in fear of it; its shadow was upon him from his birth; it loomed ever before him as a passing into darkness, unrelieved by hope. We know well how the hopeless dismalness of death was a commonplace with the classical poets, and how, even now, the natural man shrinks from it as the last great evil. But Christ, human, yet sinless, died for all mankind, and, so dying, wrested from the devil his power over death, and emancipated believers from their state of "bondage" (as to which, see below). On particular expressions in this passage we may remark: