Forasmuch then as the children, etc., or, since then the children, etc

H EBREWS 2:14-15

14. Forasmuch then as the children, etc., or, since then the children, etc

this way the plants which God has not planted are rooted up.

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Matthew 15:13.) Let us at the same time know that his own are known to him, and that the salvation of them all is sealed by him, so that not one of them shall be lost. (<550219>

2 Timothy 2:19.) Let us be satisfied with this seal.

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But as all the words are important, they must be examined a little more carefully. First, the destruction of the devil, of which he speaks, imports this — that he cannot prevail against us. For though the devil still lives, and constantly attempts our ruin, yet all his power to hurt us is destroyed or restrained. It is a great consolation to know that we have to do with an enemy who cannot prevail against us. That what is here said has been said with regard to us, we may gather from the next clause, that he might destroy him that had the power of death; for the apostle intimates that the devil was so far destroyed as he has power to reign to our ruin; for “the power of death” is ascribed to him from the effect, because it is destructive and brings death. He then teaches us not only that the tyranny of Satan was abolished by Christ’s death, but also that he himself was so laid prostrate, that no more account is to be made of him than as though he were not. He speaks of the devil according to the usual practice of

Scripture, in the singular number, not because there is but one, but because they all form one community which cannot be supposed to be without a head.^F46

15. And deliver them who, etc. This passage expresses in a striking manner how miserable is the life of those who fear death, as they must feel it to be dreadful, because they look on it apart from Christ; for then nothing but a curse appears in it: for whence is death but from God’s wrath against sin?

Hence is that bondage throughout life, even perpetual anxiety, by which unhappy souls are tormented; for through a consciousness of sin the judgment of God is ever presented to the view. From this fear Christ has delivered us, who by undergoing our curse has taken away what is dreadful in death. For though we are not now freed from death, yet in life and in death we have peace and safety, when we have Christ going before us.^F47 But it any one cannot pacify his mind by disregarding death, let him know that he has made as yet but very little proficiency in the faith of Christ;

for as extreme fear is owing to ignorance as to the grace of Christ, so it is a certain evidence of unbelief.

Death here does not only mean the separation of the soul from the body, but also the punishment which is inflicted on us by an angry God, so that it includes eternal ruin; for where there is guilt before God, there

immediately hell shows itself.

H

EBREWS

C

HAPTER

2:16-18

16. For verily he took not on [him the nature of] angels; but he took on [him]

the seed of Abraham.

16. Nusquam enim angelos assumit;

sed semen Abrahae assumit.

17. Wherefore in all things it behooved him to be made like unto [his] brethren, that he might be a merciful and faithful high priest in things [pertaining] to God, to make reconciliation for the sins of the people.

17. Unde fratribus debuit per omnia esse similis, ut misericors esset et fidelis pontifex in iis quae sunt erga Deum, ut peccata expiet populi.

18. For in that he himself hath suffered being tempted, he is able to succor them that are tempted.

18. Ex quo enim ipsi contigit tentari, potest et iis qui tentantur, succurrere.

16. For verily, or, For nowhere, etc. By this comparison he enhances the benefit and the honor with which Christ has favored us, by putting on our flesh; for he never did so much for angels. As then it was necessary that there should be a remarkable remedy for man’s dreadful ruin, it was the design of the Son of God that there should be some incomparable pledge of his love towards us which angels had not in common with us. That he preferred us to angels was not owing to our excellency, but to our misery.

There is therefore no reason for us to glory as though we were superior to angels, except that our heavenly Father has manifested toward us that ampler mercy which we needed, so that the angels themselves might from on high behold so great a bounty poured on the earth. The present tense of the verb is to be understood with reference to the testimonies of Scripture, as though he set before us what had been before testified by the Prophets.

But this one passage is abundantly sufficient to lay prostrate such men as Marcion and Manicheus, and fanatical men of similar character, who denied Christ to have been a real man, begotten of human seed. For if he bore only the appearance of man, as he had before appeared in the form of an angel, there could have been no difference; but as it could not have been said that Christ became really an angel, clothed with angelic nature, it is hence said that he took upon him man’s nature and not that of angels.

And the Apostle speaks of nature, and intimates that Christ, clothed with flesh, was real man, so that there was unity of person in two natures. For this passage does not favor Nestorius, who imagined a twofold Christ, as though the Son of God was not a real man but only dwelt in man’s flesh.

But we see that the Apostle’s meaning was very different, for his object was to teach us that we find in the Son of God a brother, being a partaker of our common nature. Being not therefore satisfied with calling him man, he says that he was begotten of human seed; and he names expressly the seed of Abraham, in order that what he said might have more credit, as being taken from Scripture.^F48