Ebrei 2:15 Commento

In this chapter the apostle, I. Makes some application of the doctrine laid down in the chapter foregoing concerning the excellency of the person of Christ, both by way of exhortation and argument (Heb 2:1-4). II. Enlarges further upon the pre-eminence of Christ above the angels (Heb 2:5-9). III. Proceeds to remove the scandal of the cross (Heb 2:10-15). IV. Asserts the incarnation of Christ, taking upon him not the nature of angels, but the seed of Abraham, and assigns the reason of his so doing (Heb 2:16 to the end).

INTRODUCTION TO HEBREWS 2 In this chapter the apostle, from the superior excellency of Christ, by whom the Gospel revelation is come, discoursed of in the preceding, urges the believers he writes to, to a more diligent attention to the Gospel, and the doctrines of it; to which he adds another motive inducing thereunto, lest those things should be let slip, and be lost, Heb 2:1 and then, by another argument from the less to the greater, that if the law, which was given by angels, could not be broken with impunity, then how should such escape divine punishment that neglected and despised the Gospel, which is a doctrine of salvation, was delivered by the Lord himself, and confirmed by various testimonies and miracles, Heb 2:2. And besides the Gospel dispensation is not put into the hands of angels, but into the hands of Christ, to whom all things are subject, which is proved out of Psa 8:4 and which proof shows, that though Christ, on account of his sufferings and death, was for a while made lower than the angels, yet being now crowned with glory and honour, he is above them, and they are subject to him, since all things are, Heb 2:5. And this anticipates an objection that might be taken from hence against what the apostle had asserted in the foregoing chapter, concerning the superiority of Christ to angels; and this leads him on to observe the reason of the sufferings and death of Christ, and also of his incarnation; that the moving cause of Christ's sufferings and death was the grace and good will of God; that he did not suffer for himself, but for others, for everyone of those described in the context; that inasmuch as he was the surety of those persons, it was agreeable to the justice of God, and it could not be otherwise, but he must be made perfect through suffering; and this was the way to bring many sons to glory, Heb 2:9 and as for his incarnation, or his becoming man, that was necessary, that the sanctifier and the sanctified might be of the same nature, that he might be able to call them brethren and children, Heb 2:11 as he does, for which are cited Psa 22:22 and because the children he engaged to bring to glory were partakers of flesh and blood; and also that he might be capable of dying, and by dying destroy the devil, and deliver his timorous people, who, through fear of death, lived in a continual state of bondage, Heb 2:14 for which reason he did not take upon him the nature of angels, but of the seed of Abraham, Heb 2:16 And besides, it was necessary he should be in all things like unto his brethren, that he might be merciful to them, and faithful to God, and be in a state and condition capable of sympathizing with them, and succouring them under their temptations, which he was able to do by suffering through temptation himself, Heb 2:17.

For verily he took not on him the nature of angels,.... Good angels; for they are all along spoken of in this book; and it would have been impertinent to have said this of evil angels: and this is to be understood not of a denying help and assistance to the angels; for though they have not redemption from Christ, which they needed not, yet have they help from him; they are chosen in him, and are gathered together under him; and he is the head of them, and they are upheld and sustained by him in their being, and well being: but of a non-assumption of their nature; there was no need of it with respect to good angels, and there was no salvation designed for evil ones; and to have assumed the nature of angels, would have been of no service to fallen man; an angelic nature is not capable of death, which was necessary to atone for sin, save men, and destroy Satan: this negative proposition is very strongly put, "he never took", as the Vulgate Latin version more rightly renders it; at no time, in no place; nor is it said in any place of Scripture that he did; this is a certain truth, and not to be disputed. The Syriac and Arabic versions render it, "he took not of, or from angels"; he took not any individual from among them: but he took on him the seed of Abraham; not all his posterity, but some individual, as the word seed is sometimes used, Gen 4:25. Christ assumed human nature as derived from Abraham; for the Messiah was to spring from Abraham, and is promised, as that seed of his, in whom all nations should be blessed; and he was particularly promised to the Jews, the seed of Abraham, to whom the apostle was writing; and it was with a view to Abraham's spiritual seed, the children of the promise, that Christ partook of flesh and blood: the word here used signifies to catch hold of anyone ready to perish, or to lay hold on a person running away, and with great vehemence and affection to hold anything fast, that it be not lost, and to help persons, and do good unto them; all which may be observed in this act of Christ's, in assuming an individual of human nature, in Abraham's line, into union with his divine person; whereby he has saved those that were gone out of the way, and were ready to perish, and done them the greatest good, and shown the strongest affection to them: and from hence may be learned the deity and eternity of Christ, who was before Abraham, as God, though a son of his as man; and his real humanity, and that it was not a person, but a seed, a nature he assumed; and also the union and distinction of natures in him: and Christ's taking human, and not angelic nature, shows the sovereignty of God, and his distinguishing grace and mercy to men.

“Since therefore the children,” summoned through his promise, “share in flesh and blood,” that is sin, as signified by flesh, “and he himself likewise partook of the same nature” in the likeness of flesh, he was mingled with them, so that he might become for them a model of goodness. He consigned himself to death, so that through his death “he might destroy him who has the power of death, that is, the devil,” who instilled death into living creatures when the fruit was eaten. So he died in order “to free,” through his death, those over whom the fear of death ruled and “who were, for all their lives, subject to the slavery of eternal death.” You do not receive the medicine that vivifies your life from angels, but from the seed itself of Abraham, to whom it was said, “In your seed all nations will be blessed.” “So he had to become similar in everything …” to the children of Abraham, “in order to become as merciful” as Moses, who, as an image of the Son, devoted himself to the salvation of the children of his nation. And [he had to become similar] also in order to become faithful and save all the nations from death, like Aaron, who in the mystery of the Son repelled death from the children of his generation by using the censor, which he received to oppose death. God appointed him high priest not for those things which are generously given to us through sacrifices, as through Eleazar, but for those which are spiritually granted to us in him: that is, in order that he becomes the propitiator through baptism and not through aspersion.“Because he himself has suffered and been tempted”—that is, he was tempted through his becoming connatural with us—he is able to assist those who are infirm in their weakness and victims of temptation. In fact, he is now made aware of … the weakness of flesh and knows humans more fully after clothing himself with flesh.

"And should deliver them," he says, "who through fear of death were all their lifetime subject to bondage." Why (he means) do ye shudder? Why do you fear him that hath been brought to nought? He is no longer terrible, but has been trodden under foot, hath been utterly despised; he is vile and of no account. (2 Tim. i. 10.) But what is "through fear of death were all their life-time subject to bondage"? He either means this, that he who fears death is a slave, and submits to all things rather than die; or this, that all men were slaves of death and were held under his power, because he had not yet been done away; or that men lived in continual fear, ever expecting that they should die, and being afraid of death, could have no sense of pleasure, while this fear was present with them. For this he hinted at in saying, "All their life-time." He here shows that the afflicted, the harassed, the persecuted, those that are deprived of country and of substance and of all other things, spend their lives more sweetly and more freely than they of old time who were in luxury, who suffered no such afflictions, who were in continual prosperity, if indeed these "all their life-time" were under this fear and were slaves; while the others have been made free and laugh at that which they shudder at. For this is now as if, when one was being led away to a captivity leading to death, and in continual expectation of it, one should feed him up with abundant dainties (something such as this was Death of old); but now, as if some one taking away that fear together with the dainties, were to promise a contest, and propose a combat that should lead no longer to death, but to a kingdom. Of which number wouldst thou have wished to be - those who are fed up in the prison-house, while every day looking for their sentence, or those who contend much and labor willingly, that they may crown themselves with the diadem of the kingdom? Seest thou how he has raised up their soul, and made them elated? He shows too, that not death alone has been put an end to, but that thereby he also who is ever showing that war without trace against us, I mean the devil, hath been brought to nought; since he that fears not death is out of reach of the devil's tyranny. For if "skin for skin, yea all things a man would give for his life" (Job ii. 4) - when any one has determined to disregard even this, of what henceforward will he be the slave? He fears no one, he is in terror of no one, he is higher than all, and more free than all. For he that disregards his own life, much more doth he disregard all other things. And when the devil finds a soul such as this, he can accomplish in it none of his works. For what? tell me, shall he threaten the loss of property, and degradation, and banishment from one's country? But these are small matters to him who "counteth not even his life dear" (Acts xx. 24) unto him, according to the blessed Paul. Thou seest that in casting out the tyranny of death, he also overthrew the strength of the devil. For he who has learnt to study innumerable truths concerning the resurrection, how should he fear death? How should he shudder any more? Therefore be ye not grieved, saying, why do we suffer such and such things? For so the victory becomes more glorious. And it would not have been glorious, unless by death He had destroyed death; but the most wonderful thing is that He conquered him by the very means by which he was strong, showing in every point the abundance of His means, and the excellence of His contrivances. Let us not then prove false to the gift bestowed on us. "For we," he says, "have received not a spirit of fear, but a spirit of power, and of love, and of a sound mind." (Rom. viii. 15; 2 Tim. i. 7.) Let us stand then nobly, laughing death to scorn.

How is it possible, he is saying, for Christ to style himself our brother or call us really children unless he bears the same nature? Hence on assuming it he overcame the influence of death and did away with the dread besetting us. We lived ever in the dread of death because we were forced to haul the yoke of mortality. Now, it was very necessary for him to use the phrase “likewise” so as to refute the calumny of mere appearance.

"all their lives were held in slavery by their fear of death." — [PHOTIUS] Before, he says, death was abolished, throughout their lives, humans were exposed and subjected to the fear of slavery: for they feared death which had not yet been abolished: and nothing of worldly pleasures could delight the courageous, and this was due to the fear of death, in the manner of a cruel and savage master always pressing and terrifying those who were on the earth. "were held in slavery." The people were bound to death, as they were guilty of this slavery. The slavery of death is to be held and subjected to sin, for sin is the power and sting of death. (1 Cor. 15:56) Therefore, since Christ through death abolished the one who has the power of death, that is,the Devil, the inventor and leader of sin, sin has become weak, and we have been freed from the slavery according to its dominion; we have been liberated from the fear of death. And this is clearly seen in their very actions. For those who before feared and shunned death as the greatest evil and overwhelming, now approach it joyfully as a change of life and a prelude, when they are brought forth for Christ and His laws by those who persecute them. Therefore, is it not evident that the Savior has freed us from the fear of death and from the slavery that comes from it?

That is, to deliver those who were slaves of death, feared it, and were subject to it, that is, were held in bondage to it, since it had not yet been destroyed. Or, that the ancient people lived in constant fear, always expecting that they would die, and in such fear they could feel no pleasure. This is what the apostle hints at when he says, "through all their life." So they were subject to bondage, that is, they always trembled before death, like slaves of a cruel master, enjoying nothing joyful. From this, understand that whoever fears death is not free and is a slave of everything. And this is a consolation for suffering believers, if now those who are persecuted and bound in chains lead a more pleasant and freer life than the ancients who seemed to live in luxury when death had power. Those, shaken by the fear of death, were slaves, but you are free from this fear.

144. – Then (v. 15) another advantage on our part is mentioned. In regard to this it should be noted that a man is a servant of sin to the extent that he is induced to sin. But the most effective inducements to sin are the love of transitory goods and the fear of present punishments: 'Things set on fire, as to the first and dug down as to the second, shall perish at the rebuke of your countenance' (Ps. 79:17). But these two amount to the same thing, because the more a person loves something, the more he fears its evil contrary. Hence, we see that savage beasts are kept from the greatest pleasures through fear of punishment; thus fear makes cowards of us all. Hence, if a man overcomes his fears, he overcomes everything; and when fear is overcome, all disordered love of the world is overcome. Thus Christ by His death broke this fear, because He removed the fear of death, and, consequently the love of the present life. For when a person considers that the Son of God, the Lord of death, willed to die, he no longer fears death. That is why before the death of Christ, it was said: 'O death, how bitter is the remembrance of you' (Sir. 41:1); but after Christ's death the Apostle expresses a desire to be dissolved and be with Christ: Hence, we are told: 'Fear not them that kill the body' (Mt. 10:28). He says, therefore, and deliver all those who through the fear of death were subject to lifelong service, namely, the servitude of sin. 145. – But Christ freed us from a double servitude, namely, that of the Law and that of sin, since the law is called a yoke which neither we not our fathers were able to bear (Ac. 15:10). Now the difference between the Old and the New Law is fear and love. In the New there is love: 'If you love me, keep my commandments' (Jn. 14:15). But the Old was the law of fear: 'You have not received the spirit of servitude again in fear' (Rom. 8:15). Therefore, he says, and deliver them who through the fear of bodily death, which the Law inflicted, were all subject to lifelong servitude. 146. – But why did He not free us at once from death but only from the fear of death? I answer that He freed us immediately from the cause of death, but not from death itself, although He freed us from the fear of death. The reason for this was that if he had freed us from bodily death, men would serve Christ only for their bodily good, and then the merit of faith and hope would be destroyed. Furthermore, bodily evils enable us to merit eternal life: 'Through many tribulations we must enter the kingdom of God' (Ac. 14:21). It should be noted that He freed us from the fear of death, first of all, by showing the immortality that awaited us. As a result, man could scorn temporal death: Christ is risen from the dead, the first-fruits of them that sleep' (1 Cor. 15:20); secondly, by giving us a foretaste of death He made us more ready to undergo death for Christ: 'Christ suffered for us, leaving you an example' (1 Pt. 2:2). Thirdly, by opening the gate to glory, which was closed before His death; as a result, we not only do not fear death, but we desire it: 'Having a desire to be dissolved and to be with Christ, which is much better' (Phil. 1:23).

The use we should make of the preceding doctrine, and the danger of neglecting this great salvation, Heb 2:1-4. The future world is not put in subjection to the angels, but all is under the authority of Christ, Heb 2:5-8. Jesus has tasted death for every man, Heb 2:9. Nor could he accomplish man's redemption without being incarnated and without dying; by which he destroys the devil, and delivers all that believe on him from the fear of death and spiritual bondage, Heb 2:10-15. Christ took not upon him the nature of angels, but the nature of Abraham, that he might die, and make reconciliation for the sins of the people, Heb 2:16-18.

And deliver them who through fear of death - It is very likely that the apostle has the Gentiles here principally in view. As they had no revelation, and no certainty of immortality, they were continually in bondage to the fear of death. They preferred life in any state, with the most grievous evils, to death, because they had no hope beyond the grave. But it is also true that all men naturally fear death; even those that have the fullest persuasion and certainty of a future state dread it: genuine Christians, who know that, if the earthly house of their tabernacle were dissolved, they have a house not made with hands, a building framed of God, eternal in the heavens, only they fear it not. In the assurance they have of God's love, the fear of death is removed; and by the purification of their hearts through faith, the sting of death is extracted. The people who know not God are in continual torment through the fear of death, and they fear death because they fear something beyond death. They are conscious to themselves that they are wicked, and they are afraid of God, and terrified at the thought of eternity. By these fears thousands of sinful, miserable creatures are prevented from hurrying themselves into the unknown world. This is finely expressed by the poet: - "To die, - to sleep, - No more: - and, by a sleep, to say we end The heartache, and the thousand natural shocks That flesh is heir to, - 'tis a consummation Devoutly to be wished. To die, - to sleep, - To sleep! - perchance to dream; - ay, there's the rub; For in that sleep of death what dreams may come, When we have shuffled off this mortal coil, Must give us pause: - There's the respect That makes calamity of so long life: For who could bear the whips and scorns of time, The oppressor's wrong, the proud man's contumely, The pangs of despised love, the law's delay, The insolence of office, and the spurns That patient merit of the unworthy takes, When he himself might his quietus make With a bare bodkin? Who would fardels bear To grunt and sweat under a weary life; But that the dread of something after death, - The undiscovered country from whose bourn No traveler returns, - puzzles the will; And makes us rather bear those ills we have, Than fly to others that we know not of? Thus conscience does make cowards of us all; And thus the native hue of resolution Is sicklied o'er with the pale cast of thought; And enterprises of great pith and moment, With this regard, their currents turn awry And lose the name of action." I give this long quotation from a poet who was well acquainted with all the workings of the human heart; and one who could not have described scenes of distress and anguish of mind so well, had he not passed through them.

DANGER OF NEGLECTING SO GREAT SALVATION, FIRST SPOKEN BY CHRIST; TO WHOM, NOT TO ANGELS, THE NEW DISPENSATION WAS SUBJECTED; THOUGH HE WAS FOR A TIME HUMBLED BELOW THE ANGELS: THIS HUMILIATION TOOK PLACE BY DIVINE NECESSITY FOR OUR SALVATION. (Heb. 2:1-18) Therefore--Because Christ the Mediator of the new covenant is so far (Heb 1:5-14) above all angels, the mediators of the old covenant. the more earnest--Greek, "the more abundantly." heard--spoken by God (Heb 1:1); and by the Lord (Heb 2:3). let them slip--literally "flow past them" (Heb 4:1).

fear of death--even before they had experienced its actual power. all their lifetime--Such a life can hardly be called life. subject to bondage--literally, "subjects of bondage"; not merely liable to it, but enthralled in it (compare Rom 8:15; Gal 5:1). Contrast with this bondage, the glory of the "sons" (Heb 2:10). "Bondage" is defined by Aristotle, "The living not as one chooses"; "liberty," "the living as one chooses." Christ by delivering us from the curse of God against our sin, has taken from death all that made it formidable. Death, viewed apart from Christ, can only fill with horror, if the sinner dares to think.