Hebrews 2:14

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 Ephesians 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. Philippians 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 2 Timothy 1:10, "Jesus Christ … hath abolished death;" 1 Corinthians 15:51-57; Revelation 1:18. The word occurs 28 times in St Paul, but elsewhere only here and in Luke 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 closèd 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. Revelation 9:11); his power is only a permissive power (John 8:44; Revelation 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 willof Satan, he can never exercise his powerotherwise 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