Ilapsernoias, we see, is rendered by interpreters “ similiter,” “ consimiliter,” * eodem modo,” “ad eandem similitudinem;” that is, dzolws, or rév ebroy tpdmoy,
VOL, XX,
434 AN EXPOSITION OF THE [CHAP. II.
—* likewise,” or, “after the same manner.” And xapamrargotos is as much as nore weve solos, verse 17,—* every way like.” Here it is. restrained by trav auray, “the same;” that is, flesh and blood, human nature. As to the human nature, he was every way as the children.
Meréoxe, “ partem habuit,” “ particeps erat,”—“ he took part.” And in the use of this word the dative case of the person is still understood, and sometimes expressed. So Plato, “Ivo 04 mertyo: trav rpaywaray avrois—* That he might share” (or “ partake”) “in the same acts with them.” And it is here also under- stood, ‘ That he might partake with them of flesh and blood.’ And the apostle purposely changeth the word from that which he had before used concerning the children, Kexowavnxe rob retsd/oe,—they had human nature in common; they were men, and that was all, having no existence but in and by that nature. Con- cerning him, he had before proved that he had a divine nature, on the account whereof he was more excellent than the angels; and here he says of him, weréoxe, —existing in his divine nature, he moreover took part of human nature with them ; which makes a difference between their persons, though as to human nature they were every way alike. And this removes the exception of Schlichtingius, or Crel- lius, that he is no more said to be incarnate than the children,
“That by death zarapyzyoy.” This word is peculiar to Paul; he useth it almost in all his epistles, and that frequently. Elsewhere it oceurs but once in the New Testament (Luke xiii. 7), and that in a sense whereunto by him it is not applied. That which he usually intends in this word, is to make a thing or person to cease as to its present condition, and not to be whatit was. So Rom. ili. 3, M4 naniaria avrav tiv Fist Ted Ocov xarapyyosts— Shall their unbelief make the faith of God of none effect ?” cause it to cease, render the promise useless. And verse 31, Newoy ody xarupyovuey did r4¢ ristsa¢ ;—* Do we make the law void by faith ?” take away its use and end. Chap. iv. 14, Kargpynres 9 erayyerio,— ‘The promise is made ineffectual.” Chap. vii. 2, Eady 02 dwrobcun 6 cvip, xornp- yutot aro rod vowov,—“If her husband is dead, she is freed from the law,’ the law of the husband hath no more power over her. So verse 6; 1 Cor. xiii. 8, 10, 11, xv. 24, 26; 2 Cor. iii. 11, 13; Gal. iii. 17, v. 4, 11; Eph. ii. 15. The intention of the apostle in this word is the making of any thing to cease, or to be void as to its former power and efficacy; not to remove, annihilate, or destroy the essence or being of it. And the expression here used is to the same purpose with that in Ps. viii. 3, Op272" 308 “2uT? __« to quiet” or “ make to cease the enemy and self-avenger.”
Tov 70 xparos exoure Tov Severov. Kpdérog is properly “vis,” “robur,” “po- tentia,” “ force,” “ strength,’ “ power,” like that of arms, or armies in battle. And sometimes it is used for rule, empire, and authority. “Ev xpeéree civet, is to be in place of power; and xpéros zy<rv, is to be able to dispose of what it relates unto. And in both senses we shall see that the devil is said to have zparos rod Saverov, “the power of death.”
Now, there is not any notion under which the devil is more known unto or spoken of among the Jews, than this.of his having the power of death. His common appellation among them is, mvam 4N>x,—“the angel of death;” and they call him Samael also. So the Targum of Jonathan, 4ybn bend my shins mint wont, Gen. iii. 6,—* And the woman saw Samael, the angel of death.” And Maimon. More Nebuch. lib. ii., cap. xxx., tells us from the Midrash that Samael rode upon the serpent when he deceived Eve; that is, used him as his instrument in that work. And most of them acknowledge Satan to be principally intended in the temptation of Eve, though Aben Ezra deniesit in his comment on the words, and disputes against it. And he adds, that by Samael, the angel of death, they understand Satan: which he proves from the words of their wise men, who say in some places that Satan would have hindered Abraham from sacrificing of Isaac,
VER. 14, 15.] EPISTLE TO THE HEBREWS. 435