Hebrews 2:14

The children [τ α π α ι δ ι α]. Children of men, the subjects of Christ's redemption.

Are partakers of flesh and blood [κ ε κ ο ι ν ω ν η κ ε ν α ι μ α τ ο ς κ α ι σ α ρ κ ο ς]. For kekoinwnhken see on Romans 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 [π α ρ α π λ η σ ι ω ς]. Rend. in like manner. N. T. o. Expressing general similarity. He took his place alongside [π α ρ α] and near [π λ η σ ι ο ς] : near by.

Took part [μ ε τ ε σ χ ε ν]. 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 [κ α τ α ρ γ η σ η]. Rend. bring to nought. See on cumbereth, Luke 13:7, and make of none effect, Romans 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 [τ ο ν τ ο κ ρ α τ ο ς ε χ ο ν τ α τ ο υ θ α ν α τ ο υ]. Not power over death, but sovereignty or dominion of death, a sovereignty of which death is the realm. Comp. Romans 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 Revelation 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 [δ ι α τ ο υ θ α ν α τ ο υ] 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