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Heb 2:14. Ἐπεὶ οὖν τὰ παιδία, forasmuch then as the children) The children here, τὰ παιδία, is not a noun denoting a natural age, but is brought down from Heb 2:13. The Messiah here could not be suitably placed in the company of the children according to the flesh; He is speaking of His spiritual sons; οὖν, therefore, is an inference from Heb 2:10, etc.-κεκοινώνηκεν αἵματος καὶ σαρκὸς, were partakers of flesh and blood) The past, in respect of the greater part, who had already lived at the time of the testimony given in the psalm. He mentions brethren in the psalm, children in Isaiah: in relation to that time in which David and Isaiah prophesied, many of the brethren and children were then living, and had lived, whom He was to reconcile unto God. These are not excluded but included. Κοινωνέω, with the genitive, Pro 1:11, where also, Heb 2:18, μετέχω is used with the same meaning: κοινωνήσας ὁδοῦ, Job 34:8. In this passage, however, the change of the words is elegant; so that μετέσχε may express the likeness of one to the rest [here, of Jesus to those whose nature He took part of]; κοινωνεῖν, to the likeness of many among one another. Σὰρξ καὶ αἷμα are sometimes used by metonymy for man, Gal 1:16; but here they are more properly taken in the abstract, as in 1Co 15:50 : although in that passage of Paul to the Corinthians σὰρξ καὶ αἷμα include the notion of the oldness of the corrupt nature. Elsewhere, as we have just now seen, σὰρξ καὶ αἷμα, is the expression used (is the order of the words), the principal part, viz. flesh, being put first, which is also sometimes written alone: here αἷμα καὶ σὰρξ (although some have transposed the words) is the order of the words, just as in Eph 6:12, πρὸς αἷμα καὶ σάρκα. Whether the expressions are used indiscriminately, or αἷμα is put first sometimes for a certain definite reason (which may be sought for in this passage from those who write on Physics), I dare not determine. Although my commentary does not descend to such things, yet it with difficulty avoids the stigma of too curious refinement, in the estimation of those who generously weigh heavenly words.-αὐτὸς) Close after this, there sweetly follows τῶν αὐτῶν.-παραπλησίως, in like manner) παρὰ in παραπλήσιος sometimes, like the Latin sub, diminishes the signification of the compound, just as in πάρεγγυς; but here it is almost the same as presently κατὰ τάντα, in all things, Heb 2:17 : ch. Heb 4:15. Therefore παραπλησίως, in like manner, serves the purpose of the apostle, as he enters upon this discussion, in the way of reverent caution (εὐλάβειαν), that he may gradually speak what he thinks; comp. Php 2:27, note: and the particle that is less significant[20] is the more convenient on this account, that the expression, without sin, is not yet added in this place. Therefore the reality of the participation remains, which is asserted by Raphelius in his annot. on Herodotus.-τῶν αὐτῶν) This is not a mere relative, as the article shows: ΤᾺ ΑὐΤᾺ, the same things, which happen to the brethren labouring under flesh and blood, without even excepting death.-ἵνα, that) Here the subject is briefly noticed: it is more fully explained, ch. Heb 5:7-9. It will be of advantage to compare both passages together, ch. 5 and 2, and seriously meditate upon them, till it be perceived how both terminate in a eulogium on the great High Priest.-διὰ τοῦ θανάτου, through death) A paradox. Jesus suffered and overcame death; the devil, wielding death in his hand, succumbed. Jesus in turn imparts to us life through His flesh and blood; John 6. He assumed our nature, that His body might be delivered up, and His blood poured out. Therefore the delivering up of the body and the pouring out of the blood are the facts which are chiefly had regard to: Joh 6:51.-καταργήσῃ, might destroy) This is an inference from the verb ὑπέταξας, thou hast subjected, Heb 2:8 : comp. 1Co 15:27 with the preceding, where Paul uses the same synonyms, καταργεῖν, ὙΠΟΤΆΣΣΕΙΝ. So Psa 8:3, להשבות ΤΟῦ ΚΑΤΑΛῦΣΑΙ, that thou mightest still the enemy and the avenger.-τὸ κράτος, power) great indeed, Mat 12:26; Mat 12:29.-ἜΧΟΝΤΑ) having [who had] by a certain law [right], namely, in so far as no injury was thereby done to the captives: comp. צדיק, Isa 49:24, where the devil does not seem to be called just, morally, but a mighty tyrant, who had ἐξουσίαν, authority, over the captives; Col 1:13; 2Pe 2:19, at the end: although here it is called power in a restricted sense, not authority. Death was the executioner and minister of the devil as a cruel master, delivering up men to him whom he led away in sin: but Jesus dying made them dying His own, Rom 14:9.-ΤΟῦ ΘΑΝΆΤΟΥ, of death) by sin.-τουτέστι, that is) His power was manifest: who it was that lurked beneath this power as wielding it, escaped the notice of mortal men.
[20] Παραπλησίως, expressing that He took part of flesh and blood in a somewhat similar manner as the children partake of flesh and blood-not in an altogether similar manner for He was without sin.-ED.