TRV
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Hebrews 2:14–18. His four-level outline is real structure in the source text, so it is rendered as structure.
Here the apostle proceeds to assert the incarnation of Christ, as taking upon him not the nature of angels, but the seed of Abraham; and he shows the reason and design of his so doing.
I.The incarnation of Christ is asserted (Heb 2:16):
Verily he took not upon him the nature of angels, but he took upon him the seed of Abraham. He took part of flesh and blood. Though as God he pre-existed from all eternity, yet in the fulness of time he took our nature into union with his divine nature, and became really and truly man. He did not lay hold of angels, but he laid hold of the seed of Abraham. The angels fell, and he let them go, and lie under the desert, defilement, and dominion of their sin, without hope or help. Christ never designed to be the Saviour of the fallen angels; as their tree fell, so it lies, and must lie to eternity, and therefore he did not assume their nature. The nature of angels could not be an atoning sacrifice for the sin of man. Now Christ resolving to recover the seed of Abraham and raise them up from their fallen state, he took upon him the human nature from one descended from the loins of Abraham, that the same nature that had sinned might suffer, to restore human nature to a state of hope and trial, and all that accepted of mercy to a state of special favour and salvation. Now there is hope and help for the chief of sinners in and through Christ. Here is a price paid sufficient for all, and suitable to all, for it was in our nature. Let us all then know the day of our gracious visitation, and improve that distinguishing mercy which has been shown to fallen men, not to the fallen angels.
II.The reasons and designs of the incarnation of Christ are declared.
1.Because the children were partakers of flesh and blood, he must take part of the same, and he made like his brethren, Heb 2:14, Heb 2:15. For no higher nor lower nature than man's that had sinned could so suffer for the sin of man as to satisfy the justice of God, and raise man up to a state of hope, and make believers the children of God, and so brethren to Christ.
2.He became man that he might die; as God he could not die, and therefore he assumed another nature and state. Here the wonderful love of God appeared, that, when Christ knew what he must suffer in our nature, and how he must die in it, yet he so readily took it upon him. The legal sacrifices and offerings God could not accept as propitiation. A body was prepared for Christ, and he said, Lo! I come, I delight to do thy will.
3.That through death he might destroy him that had the power of death, that is, the devil, Heb 2:14. The devil was the first sinner, and the first tempter to sin, and sin was the procuring cause of death; and he may be said to have the power of death, as he draws men into sin, the ways whereof are death, as he is often permitted to terrify the consciences of men with the fear of death, and as he is the executioner of divine justice, haling their souls from their bodies to the tribunal of God, there to receive their doom, and then being their tormentor, as he was before their tempter. In these respects he may be said to have had the power of death. But now Christ has so far destroyed him who had the power of death that he can keep none under the power of spiritual death; nor can he draw any into sin (the procuring cause of death), nor require the soul of any from the body, nor execute the sentence upon any but those who choose and continue to be his willing slaves, and persist in their enmity to God.
4.That he might deliver his own people from the slavish fear of death to which they are often subject. This may refer to the Old Testament saints, who were more under a spirit of bondage, because life and immortality were not so fully brought to light as now they are by the gospel. Or it may refer to all the people of God, whether under the Old Testament or the New, whose minds are often in perplexing fears about death and eternity. Christ became man, and died, to deliver them from those perplexities of soul, by letting them know that death is not only a conquered enemy, but a reconciled friend, not sent to hurt the soul, or separate it from the love of God, but to put an end to all their grievances and complaints, and to give them a passage to eternal life and blessedness; so that to them death is not now in the hand of Satan, but in the hand of Christ - not Satan's servant, but Christ's servant - has not hell following it, but heaven to all who are in Christ.
5.Christ must be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to the justice and honour of God and to the support and comfort of his people. He must be faithful to God and merciful to men.
(1.)In things pertaining to God, to his justice, and to his honour - to make reconciliation for the sins of the people, to make all the attributes of divine nature, and all the persons subsisting therein, harmonize in man's recovery, and fully to reconcile God and man. Observe, There was a great breach and quarrel between God and man, by reason of sin; but Christ, by becoming man and dying, has taken up the quarrel, and made reconciliation so far that God is ready to receive all into favour and friendship who come to him through Christ.
(2.)In things pertaining to his people, to their support and comfort: In that he suffered, being tempted, he is able to succour those that are tempted, Heb 2:18. Here observe,
[1.]Christ's passion: He suffered being tempted; and his temptations were not the least part of his sufferings. He was in all things tempted as we are, yet without sin, Heb 4:15.
[2.]Christ's compassion: He is able to succour those that are tempted. He is touched with a feeling of our infirmities, a sympathizing physician, tender and skilful; he knows how to deal with tempted sorrowful souls, because he has been himself sick of the same disease, not of sin, but of temptation and trouble of soul. The remembrance of his own sorrows and temptations makes him mindful of the trials of his people, and ready to help them. Here observe, First, The best of Christians are subject to temptations, to many temptations, while in this world; let us never count upon an absolute freedom from temptations in this world. Secondly, Temptations bring our souls into such distress and danger that they need support and succour. Thirdly, Christ is ready and willing to succour those who under their temptations apply to him; and he became man, and was tempted, that he might be every way qualified to succour his people.
Historical interpretation
Seven Centuries of Reception
14 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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Now the laws of love summoned him even as far as death and the dead themselves, so that he might summon the souls of those who were long dead. And so, because he cared for the salvation of all for ages past, and in order that “he might destroy him who has the power of death,” as Scripture teaches, here again he underwent the dis-pensation in his mingled natures. As a man, he left his body to the usual burial, while as God he departed from it. For he cried with a loud cry and said to the Father, “I commend my spirit,” and departed from the body free, in no way waiting for death, who was lagging as if in fear to come to him. Nay, rather, he pursued death from behind and drove him on, trodden under his feet and fleeing, until he burst the eternal gates of his dark realms, making a road of return back again to life for the dead there bound with the bonds of death. Even his own body was raised up, and many bodies of the sleeping saints arose and came together with him into the holy and real city of heaven, as rightly is said by the holy words. …The Savior of the universe, our Lord, the Christ of God, called victor, is represented in the prophetic predictions as reviling death and releasing the souls that are bound there, by whom he raises the hymn of victory. And he says these words: “From the hand of Hades I will save them, and from death I will ransom their souls. O Death where is your victory? O Death, where is your sting?” “The sting of death is sin, and the power of sin is the law.”
Jesus sanctified baptism when he himself was baptized. If the Son of God was baptized, can anyone who scorns baptism pretend to piety? Not that he was baptized to receive the remission of sins—for he was without sin—but, being sinless, he was nevertheless baptized that he might impart grace and dignity to those who receive the sacrament. For, “since the children share in flesh and blood, he himself likewise partook of the same nature,” that we, sharing his incarnate life, might also share his divine grace. Thus Jesus was baptized that we, in turn, so made partakers with him, might receive not only salvation but also the dignity. The dragon, according to Job, was in the water, he who received the Jordan in his maw. When, therefore, it was necessary to crush the heads of the dragon, descending into the water, he bound the strong one, that we might receive the “power to tread upon serpents and scorpions.” It was no ordinary beast, but a horrible monster. No fishing ship could last under a single scale of his tail; before him stalked destruction, ravaging all in her path. But life came running up, that that maw of death might be stopped and all we who were saved might say, “O death, where is your sting? O grave, where is your victory?” Baptism draws death’s sting.
For since the children are partakers of flesh and blood, He also Himself likewise partook of the same (Heb 2.14), that having been made partakers of His presence in the flesh we might be made partakers also of His Divine grace: thus Jesus was baptized, that thereby we again by our participation might receive both salvation and honour. According to Job, there was in the waters the dragon that draws up the Jordan into his mouth (Job 40.23). Since,
therefore, it was necessary to break the heads of the dragon in pieces (Ps 74.14), He went down and bound the strong one in the waters, that we might receive power to tread upon serpents and scorpions (Luke 10.19). The beast was great and terrible. No fishing- vessel was able to carry one scale of his tail (Job 40.26): destruction ran before him (Job 41.13), ravaging all that met him. The Life encountered him, that the mouth of Death might henceforth be stopped, and all we that are saved might say, O death, where is thy sting? O grave, where is thy victory (1 Cor 15.55)? The sting of death is drowned by Baptism. - "Catechetical Lectures; 3, Chapter 11"
He surrenders his life, yet has the power to take it again. Yes, the veil is rent, for things of heaven are being revealed, rocks are being split, and dead men have an earlier awakening. He dies but he brings to life, and by death he destroys death. He is buried, yet he rises again. He goes down to hades, yet he leads souls up, ascends to heaven, and will come to judge the quick and dead.
See in what way the writer calls him created: “In so far as he took upon him the seed of Abraham,” plainly asserting the begetting of a body. How else, indeed, but in his body did he expiate the sins of the people? In what did he suffer, except in his body—even as we said above: “Christ having suffered in the flesh”? In what is he a priest, except in that which he took to himself from the priestly nation? It is a priest’s duty to offer something, and, according to the law, to enter into the holy places by means of blood. Seeing then that God had rejected the blood of bulls and goats, this High Priest was indeed bound to make passage and entry into the holy of holies in heaven through his own blood in order that he might be the everlasting propitiation for our sins. Priest and victim, then, are one; the priesthood and sacrifice are, however, exercised under the conditions of humanity, for he was led as a lamb to the slaughter, and he is a priest after the order of Melchizedek.
And again he indicates the superiority and the great interval between us, by what follows: "Since then the children," he saith, "are partakers of flesh and blood" (thou seest where he saith the likeness is? in reference to the flesh), "in like manner He also Himself took part of the same." Let all the Heretics be ashamed, let those hide their faces who say that He came in appearance and not in reality. For he did not say, "He took part of these" only, and then say no more; although had he said thus, it would have been sufficient, but he asserted something more, adding "in like manner," not in appearance, he means, or by an image (since in that case "in like manner" is not preserved) but in reality; showing the brotherhood.
Next he sets down also the cause of the economy. "That through death," he says, "He might destroy him that had the power of death, that is, the devil."
Here he points out the wonder, that by what the devil prevailed, by that was he overcome, and the very thing which was his strong weapon against the world, namely, Death, by this Christ smote him. In this he exhibits the greatness of the conqueror's power. Dost thou see how great good death hath wrought?
It was not otherwise possible for man, forasmuch as he was of a nature that was perishing, to escape death, save by recovering that ancient grace, and partaking once more in God Who holdeth all things together in being and preserveth them in life through the Son in the Spirit. Therefore He hath become partaker of blood and flesh, i.e. He hath become man, being by nature Life, and begotten of the Life that is by nature, i.e. of God the Father—to wit, His Only-begotten Word, with intent that ineffably and inexpressibly and as He alone could skill to do, uniting Himself with the flesh that by the law of its own nature was perishing, He might bring it back unto His own Life and make it through Himself partaker of God the Father. For He is Mediator between God and men, according as it is written, knit unto God the Father naturally as God and of Him, and again unto men as man; and withal having in Himself the Father and being Himself in the Father; for He is the impress and effulgence of His Person, and not distinct from the Essence, whereof He is impress and wherefrom He proceeds as effulgence; but both being Himself in It, and having It in Himself; and again having us in Himself according as He wears our nature and our body has become entitled the Body of the Word. For the Word was made flesh, according to the utterance of John. And He wears our nature, remoulding it unto His own Life. And He is also Himself in us; for we have all been made partakers of Him, and have Him in ourselves through the Spirit; for, for this cause we have Both, being made partakers of the Divine Nature, and are entitled sons, after this sort having in us also the Father Himself through the Son.
For existing essentially as life, the only begotten Word of God united himself to earthy and mortal flesh in order that death, which was pursuing it like some wild beast, might thereafter relax its hold … Indeed, if the only begotten Word of God did not become human, but rather united to himself the external form [prosōpon] of a man, as is the opinion of those who define the union only by good pleasure and by an inclination of will, how would he be likened to “his brethren in all respects”?… How would he have “shared in blood and flesh” unless these had become his own as they are ours?
Therefore, the one Lord Jesus Christ must not be divided into two sons. The correct expression of the faith is not assisted by taking this line, even when some allege that there is a union of persons, for Scripture says not that the Logos united to himself the person of the human being but that he became flesh. And for the Logos to become flesh is nothing other than for him to “share flesh and blood as we do,” to make his own a body from among us, and to be born of a woman as a human being. He did not depart from his divine status or cease to be born of the Father; he continued to be what he was, even in taking on flesh. This is what the correct teaching of the faith everywhere proclaims. And this is how we shall find the holy fathers conceived things. Accordingly, they boldly called the Virgin “God’s mother” (Theotokos) not because the nature of the Logos or the deity took the start of its existence in the holy Virgin, but because the holy body which was born of her possessed a rational soul to which the Logos was hypostatically united and was said to have had a fleshly birth.
We say that he partook of blood and flesh in accordance with the meaning established by the interpreters of God. By “he” we do not mean the one who was in flesh and blood by his own nature and could not exist otherwise, but rather the one who never existed in this way and was of a nature different from ours.… For the Word became flesh, only not sinful flesh.… He was God and human at the same time.
He destroys the tyranny of the evil one who dominated us by deceit. By casting at him as a weapon the flesh that was vanquished in Adam, he overcame him. Thus what was previously captured for death conquers the conqueror and destroys his life by a natural death. It became poison to him in order that he might vomit up all those whom he had swallowed when he held sway by having the power of death. But it became life to the human race by impelling the whole of nature to rise like dough to resurrection of life. It was for this especially that the Logos, who is God, became human—something truly unheard of—and voluntarily accepted the death of the flesh.
Human beings had been afraid of death because they are held in slavery. The slavery of death means to be a subject of sin. “The sting of death is sin.” Now, by his death Christ destroyed “the one who has the power of death, that is, the devil,” the inventor and the leader of sin. Sin became a disease. However, as we have been released from the oppression of that slavery, so we have been also delivered from the fear of death. And that is evident from the following illustrations. Before we feared and tried to avoid death as the supreme and invincible evil, but now we perceive it as prelude transition into the superior life and accept it joyously from those who persecute us for the sake of Christ and his commandments.
We who are numbered among the children have partaken of the blood and flesh of God, that is, we are in blood and flesh, and in perishable and earthly bodies. For this reason, the only-begotten Word of God, being life by nature, partook of the same, and not in any other way, but similarly to us.
"that through death." Then he also speaks of the reason for the Incarnation.
"The," Paul says, "the Devil", who has the power of death, might be destroyed; and he will be destroyed through death, as it is said, O Wisdom of God! Through death, the Devil had the power; through death, he will be abolished. Christ used against the Devil those arms which He himself was powerful with. How then does He rule over death? Because He is the ruler of sin, from which death comes, and He rules over death, that is, sin is the power of death. Therefore, having sin and being its possessor, He has the power of death (for we say that sin is the power of death). So that it might be thus: through His own death, He abolished sin, having the Devil as a servant, which is the strength of the power of death. For if this had not prevailed over man, death would not have entered into the world.
"I will put my trust in him." Since he previously called Him brother and internally father, he signifies that these indeed are names of kindness and grace, but by nature and truth, God is, he says. For who trusts in anyone else except in God alone? And if he were to say: Do not think that hearing Him being called brother and father refers to someone among the common people, God is, he says, in whom it is written that one must trust.
"Here I am, and the children." Here our Father made Christ. But he says: He gave, on account of humanity, just as it is said: "Afterward I will give you the nations as your inheritance." (Ps. 2:8) "Since, therefore, the sons," that is, men, "have communion with flesh and blood; in the same way," that is, similarly and truly, not according to some fantasy, as certain heretics say, He Himself became a partaker of flesh and blood: so that in this also He might demonstrate the love He has for the sons.
The Father made Christ our own. And He gave, for the sake of humanity. Similar to that, "Ask of me, and I will give you the nations as your inheritance." (Ps. 2:8)
"Therefore", therefore, he says, "the children," that is, the humans, "share in flesh and blood, he likewise," that is, truly and not according to some fantasy, as certain heretics say, He Himself shared in flesh and blood, so that in this also He might demonstrate the love He has for the sons.
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Summary
Hebrews 2:14 powerfully articulates the profound necessity of the Incarnation, revealing that Jesus Christ, the eternal Son of God, fully shared in human flesh and blood. This act of divine solidarity was not merely an identification with humanity but a strategic, redemptive mission: through His own death, He decisively disarmed and rendered inoperative the one who wielded the power of death, namely the devil, thereby liberating humanity from its bondage.
Context
Literary Context
This verse is a pivotal statement within a broader theological argument in Hebrews 2. The author has just established Christ's superiority to angels in Hebrews 1, but then immediately addresses why the Son of God was temporarily "made a little lower than the angels" (Hebrews 2:9). The preceding verses (Hebrews 2:10-13) explain that this humiliation was necessary for Jesus to become the perfect "pioneer of their salvation" (Hebrews 2:10), identifying fully with "the children" (humanity) whom God is bringing to glory. Verse 14 then explicitly states how and why this full identification in humanity (flesh and blood) was essential for His redemptive work, specifically in conquering death and the devil.
Historical & Cultural Context
The epistle to the Hebrews was written to Jewish Christians who were likely facing persecution or temptation to revert to Judaism, possibly due to the perceived scandal of a crucified Messiah. They might have struggled with the idea of a divine Messiah who suffered and died, especially when compared to the glorious, incorporeal angels. The author meticulously demonstrates that Christ's suffering and death were not a sign of weakness or failure, but the very means by which God's eternal plan of salvation was accomplished. The "power of death" was a formidable reality in the ancient world, often personified or attributed to malevolent spiritual forces. The concept of a spiritual adversary, "the devil," was deeply rooted in both Jewish and Hellenistic thought, representing the ultimate source of evil and opposition to God. The author addresses this worldview by showing that Christ's human experience and death directly confronted and defeated this ultimate enemy.
Key Themes
Hebrews 2:14 is rich with several foundational themes. Firstly, it underscores the Incarnation and Christ's Full Humanity, emphasizing that Jesus truly shared in the human condition, experiencing its vulnerabilities, including mortality. This theme is crucial for His role as High Priest, able to sympathize with human weakness (Hebrews 4:15). Secondly, it highlights Christ's Atoning Work and Victory Over Death. His death is not a defeat but a strategic, decisive blow against the ultimate consequence of sin—death—and the one who wielded it. This victory is central to the gospel message, as seen in 1 Corinthians 15:54-57. Thirdly, the verse addresses the Defeat of the Devil's Power. By disarming the devil's primary weapon, Christ liberates humanity from the fear of death and the spiritual bondage it imposed, echoing themes of spiritual warfare found throughout the New Testament, such as in Colossians 2:15.
Exposition and Analysis
Key Word Analysis
This word means "to be (render) entirely idle (useless), literally or figuratively:--abolish, cease, cumber, deliver, destroy, do away, become (make) of no (none, without) effect, fail, loose, bring (come) to nought, put away (down), vanish away, make void." In this context, it signifies that Christ did not annihilate the devil but rendered his power, specifically his power over death, null and void. The devil's authority and ability to hold humanity in bondage through the fear of death have been decisively broken for those in Christ.
This term denotes "vigor ("great") (literally or figuratively):--dominion, might(-ily), power, strength." It refers to the effective, active strength or dominion that the devil possessed over humanity through death. Christ's work on the cross directly confronted and overcame this specific dominion.
Meaning "a traducer; specially, Satan (compare שָׂטָן):--false accuser, devil, slanderer." This identifies the specific adversary whose power over death is being destroyed. The devil is portrayed as the accuser and the one who has held humanity captive through the fear of death, a fear rooted in humanity's sin and the resulting judgment.
Verse Breakdown
"Forasmuch then as the children are partakers of flesh and blood"
This clause establishes the shared human nature between Jesus and those He came to save. "The children" refers to humanity, specifically those whom God is bringing to glory (Hebrews 2:10). The phrase "partakers of flesh and blood" emphasizes their full, tangible humanity, encompassing physical existence, vulnerability, and mortality.
"he also himself likewise took part of the same;"
This is the core declaration of the Incarnation. "He also himself" refers to Jesus, the Son of God. "Likewise took part of the same" underscores His voluntary and complete identification with humanity. He did not merely appear human but genuinely assumed human nature, sharing in every aspect of physical existence, including its limitations and susceptibility to death, though without sin. This solidarity was essential for Him to represent humanity and to suffer on its behalf.
"that through death he might destroy him that had the power of death,"
This clause states the primary purpose (signified by "that," Greek hína) of Christ's Incarnation and participation in human nature. The means of victory was "through death"—His own sacrificial death on the cross. The object of this action is "him that had the power of death," which is immediately identified in the subsequent phrase. The verb "destroy" (katargéō) here means to render ineffective, to nullify, or to abolish the devil's power.
"that is, the devil;"
This final phrase explicitly names the adversary whose power over death is abolished. The devil is identified as the one who has held humanity in bondage through the fear of death, a power he gained through humanity's fall into sin (Romans 5:12). Christ's death directly confronted and disarmed this specific dominion.
Literary Devices
The author of Hebrews employs several powerful literary devices in Hebrews 2:14. Solidarity is evident in the repeated emphasis on Christ's shared nature with humanity ("partakers of flesh and blood," "took part of the same"). This highlights His deep identification with those He came to save, making His redemptive work personally relevant and effective. An element of Antithesis is present in the contrast between the devil's "power of death" and Christ's conquering of that power through death. What was the devil's greatest weapon became the very instrument of his defeat. The verse also functions as a Purpose Clause, introduced by "that" (Greek hína), clearly stating the divine intention behind the Incarnation and Christ's suffering. This teleological structure emphasizes the deliberate and strategic nature of God's redemptive plan, revealing that Christ's humanity and death were not accidental but divinely purposed for the ultimate victory over evil.
Theological and Thematic Connections
Hebrews 2:14 is a cornerstone for understanding the profound theological necessity of the Incarnation and the efficacy of Christ's atoning work. It teaches that for Jesus to be a truly sympathetic and effective High Priest (Hebrews 4:15), He had to fully enter into the human experience, including its mortality. His death was not a tragic end but a strategic triumph, disarming the devil's primary weapon—the power of death—which he wielded through sin. This victory liberates believers from the fear of death and the bondage of sin, establishing Christ as the ultimate Victor and the source of eternal life.
Reflection and Application
The truth of Hebrews 2:14 offers immense comfort and profound implications for our daily lives. Knowing that Jesus fully shared in our "flesh and blood" means He truly understands our struggles, temptations, and the pain of human existence. He is not a distant, unfeeling deity but a compassionate High Priest who has walked in our shoes. More importantly, His victory "through death" over "him that had the power of death" means that believers are no longer enslaved by the fear of death or the spiritual bondage imposed by the devil. This freedom empowers us to live lives of courage, hope, and purpose, knowing that our ultimate destiny is secure in Christ, and that the devil's power over our eternal souls has been decisively broken. We are called to live as those who have been liberated, no longer bound by fear but by faith in the One who conquered all.
Questions for Reflection
FAQ
Did Jesus literally destroy the devil, or does "destroy" mean something else here?
The Greek word translated "destroy" (katargéō) does not imply the annihilation or complete obliteration of the devil. Instead, it means to render his power, authority, or effectiveness null and void, to make him inoperative, or to abolish his dominion. In the context of Hebrews 2:14, it specifically refers to the devil's power over death. Christ's death broke the devil's claim and ability to hold humanity in bondage through the fear of death and the consequences of sin. While the devil still exists and operates in the world, his decisive power to condemn and eternally separate believers from God through death has been shattered by Christ's sacrifice and resurrection. This is a victory over his authority and weapon, not necessarily his existence.
Christ-Centered Fulfillment
Hebrews 2:14 finds its ultimate fulfillment in the person and work of Jesus Christ, who is the promised Seed of the woman (Genesis 3:15) sent to crush the serpent's head. The verse beautifully encapsulates the core of the gospel: the Incarnation was not a mere formality but a strategic necessity for Christ to accomplish redemption. By fully partaking in "flesh and blood," Jesus became the perfect kinsman-redeemer, uniquely qualified to represent humanity before God and to suffer the penalty for sin. His death, far from being a defeat, was the decisive blow against the spiritual forces of evil. Through His crucifixion, burial, and glorious resurrection, Christ disarmed principalities and powers (Colossians 2:15), rendering the devil's power over death ineffective for all who believe. He became "the firstfruits of those who have fallen asleep" (1 Corinthians 15:20), demonstrating that death, the devil's ultimate weapon, is now a conquered foe. Thus, Christ's humanity was the means, His death the act, and the devil's dethroned power the glorious result, securing eternal life and freedom for His people (John 11:25-26).