Hebrews Chapter 2 verse 14 Holy Bible

Hebrews 2 : 14 Bible Verse Songs

• Death Was Arrested by Aaron Shust
• This Changes Everything by Jon Egan

Pulpit Commentary

Pulpit CommentaryVerses 14, 15. - 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, iv, 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. Here 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 ver. 14 are the παιδία of the type in Isaiah, fulfilled in the "many sons" to be "sanctified" and brought to glory. (We may observe, by the way, the difference between the words used of their participation in human nature and of Christ's - κεκοίνωκε and μετέσχε: the aorist in the latter case expresses his sharing what was not his before, and so distinctly implies his pre-existence.) 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, 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 cast 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: (1) That, "having the power of death," which has been variously interpreted, may be taken in the usual sense of ἔχειν κράτος τινος, viz. "having power, or dominion, over." Satan has had the dominion over death allowed him because of human sin. And it may be observed that elsewhere, not only death, but other woes that flesh is heir to - its precursors and harbingers - are attributed to Satanic agency (cf. John 1:12; John 2:6; Luke 13:16; 1 Corinthians 5:5). (2) Christ is not here said to have as yet abolished death itself; only to have rendered impotent him that had the power of it; for natural death still "reigns," though to believers it has no "sting." In the end (according to 1 Corinthians 15:26; Revelation 20:14; Revelation 21:4) death itself will be destroyed. In one passage, indeed, it is spoken of by St. Paul as already abolished (καταργήσαντος μὲν τὸν θάνατον, 2 Timothy 1:10); but this is in the way of anticipation: death is already vanquished and disarmed to believers. (3) The bondage (δουλεία) spoken of is the condition of unredeemed man, often so designated by St. Paul. See Romans 7. and 8, where man's bondage (felt when conscience is awake) to "the law of sin in the members," and his emancipation from it through faith, are described; and especially Romans 8:15, 16, 17 ("For ye have not received the spirit of bondage again to fear," etc.), as elucidating . . .

Ellicott's Commentary

Ellicott's Commentary for English Readers(14) Forasmuch then . . .--The two members of this verse directly recall the thoughts of Hebrews 2:10; Hebrews 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 Hebrews 2:13.Flesh and blood.--Literally, blood and flesh, the familiar order of the words being departed from here and in Ephesians 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. . . .