He might destroy (xatapyjon). Rend. bring to nought. See on cumbereth, L. xiii. T, and make of none effect, Rom. iii. 3. The word occurs 27 times in N. T., and is rendered in 17 different ways in A. V.
Him that had the power of death (rév 7d xpdros éyovra Tov Oavarov). Not power over death, but sovereignty or domin- ton of death, a sovereignty of which death is the realm. Comp. Rom. vy. 21, “Sin reigned im death.”
That is the devil. An explanation has been sought in the Jewish doctrine which identified Satan with Sammaél,
Cx. IL] THE EPISTLE TO THE HEBREWS. 405
the angel of death, who, according to the later Jews, tempted Eve. ‘This is fanciful, and has no value, to say nothing of the fact that Michael and not Sammaél was the angel of death to the Israelites. The O. T. nowhere identifies Satan with the serpent in Eden. ‘That identification is found in Wisd. ii. 24, and is adopted Apoc. xii. 9. The devil has not power to inflict death, nor is death, as such, done away by the bringing of the devil to nought. The sense of the passage is that Satan’s dominion in the region of death is seen in the existence and power of the fear of death as the penalty of sin (comp. through fear of death, ver. 15). The fear of death as implying rejection by God is distinctly to be seen in O. T. It appears in the utterances of many of the Psalmists. There is a consciousness of the lack of a pledge that God will not, in any special case, rise up against one. Along with this goes the conception of Satan as the accuser, see Zech. iii. This idea may possibly give colouring to this passage. Even before death the accuser exercises sway, and keeps God’s people in bondage so long as they are oppressed with the fear of death as indicating the lack of full acceptance with God. How strongly this argument would appeal to Hebrew readers of the Epistle is clear from rabbinical theology, which often speaks of the fear of death, and the accuser as a con- stant companion of man’s life. Jesus assumes the mortal flesh and blood which are subject to this bondage. He proves himself to be both exempt from the fear of death and victorious over the accuser. He never lost his sense of one- ness with God, so that death was not to him a sign of separ- ation from God’s grace. It was a step in his appointed career; a means (61a Tod Oavarov) whereby he accomplished his vocation as Saviour. His human brethren share his exemption from the bondage of the fear of death, and of the accusing power of Satan. “He that believeth on the Son hath eternal life.” ‘Whether we live or die we are the Lord’s.”*
* I desire to acknowledge my obligation in the notes on this passage to
the very suggestive series of articles by Dr. W. Robertson Smith on ‘“ Christ and the Angels,’ Expositor, 2d ser. Vols., II., IIL.
406 WORD STUDIES IN THE NEW TESTAMENT Gre 1h,
15. Deliver (amwadddéy). Only here in Hebrews, and besides, only L. xii. 58; Acts xix. 12. Tolerably often in LXX. Very common in Class. Used here absolutely, not with Sovrelas bondage, reading deliver from bondage.
Subject to bondage (évoyo. Sovrelas). “Evoyou from év in and éyev to hold. Lit. holden of bondage. See on Jas. ii. 10. Comp. the verb évéyew, Mk. vi. 19 (note), and Gal. v. 1. Aovrela bondage only in Hebrews and Paul.
16. Verily (8n7ov). N.T.°. Doubtless, as 1s well known.
Took not on him (ov émiAapBadverar). Rend. he doth not take hold. Comp. Matt. xiv. 31; Mk. viii. 23; Acts xviii. 17. Absolutely, in the sense of help, Sir. iv. 11. The Greek and Latin fathers explained the verb in the sense of appropriating. He did not appropriate the nature of angels. Angels did not need to be delivered from the fear of death.