Hebrews 2:15
Verse
Context
Sermons
Don Courville
T. Austin-Sparks
John Wesley
Andrew Bonar
John GillSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
And deliver them who through fear of death - It is very likely that the apostle has the Gentiles here principally in view. As they had no revelation, and no certainty of immortality, they were continually in bondage to the fear of death. They preferred life in any state, with the most grievous evils, to death, because they had no hope beyond the grave. But it is also true that all men naturally fear death; even those that have the fullest persuasion and certainty of a future state dread it: genuine Christians, who know that, if the earthly house of their tabernacle were dissolved, they have a house not made with hands, a building framed of God, eternal in the heavens, only they fear it not. In the assurance they have of God's love, the fear of death is removed; and by the purification of their hearts through faith, the sting of death is extracted. The people who know not God are in continual torment through the fear of death, and they fear death because they fear something beyond death. They are conscious to themselves that they are wicked, and they are afraid of God, and terrified at the thought of eternity. By these fears thousands of sinful, miserable creatures are prevented from hurrying themselves into the unknown world. This is finely expressed by the poet: - "To die, - to sleep, - No more: - and, by a sleep, to say we end The heartache, and the thousand natural shocks That flesh is heir to, - 'tis a consummation Devoutly to be wished. To die, - to sleep, - To sleep! - perchance to dream; - ay, there's the rub; For in that sleep of death what dreams may come, When we have shuffled off this mortal coil, Must give us pause: - There's the respect That makes calamity of so long life: For who could bear the whips and scorns of time, The oppressor's wrong, the proud man's contumely, The pangs of despised love, the law's delay, The insolence of office, and the spurns That patient merit of the unworthy takes, When he himself might his quietus make With a bare bodkin? Who would fardels bear To grunt and sweat under a weary life; But that the dread of something after death, - The undiscovered country from whose bourn No traveler returns, - puzzles the will; And makes us rather bear those ills we have, Than fly to others that we know not of? Thus conscience does make cowards of us all; And thus the native hue of resolution Is sicklied o'er with the pale cast of thought; And enterprises of great pith and moment, With this regard, their currents turn awry And lose the name of action." I give this long quotation from a poet who was well acquainted with all the workings of the human heart; and one who could not have described scenes of distress and anguish of mind so well, had he not passed through them.
Jamieson-Fausset-Brown Bible Commentary
fear of death--even before they had experienced its actual power. all their lifetime--Such a life can hardly be called life. subject to bondage--literally, "subjects of bondage"; not merely liable to it, but enthralled in it (compare Rom 8:15; Gal 5:1). Contrast with this bondage, the glory of the "sons" (Heb 2:10). "Bondage" is defined by Aristotle, "The living not as one chooses"; "liberty," "the living as one chooses." Christ by delivering us from the curse of God against our sin, has taken from death all that made it formidable. Death, viewed apart from Christ, can only fill with horror, if the sinner dares to think.
John Gill Bible Commentary
For verily he took not on him the nature of angels,.... Good angels; for they are all along spoken of in this book; and it would have been impertinent to have said this of evil angels: and this is to be understood not of a denying help and assistance to the angels; for though they have not redemption from Christ, which they needed not, yet have they help from him; they are chosen in him, and are gathered together under him; and he is the head of them, and they are upheld and sustained by him in their being, and well being: but of a non-assumption of their nature; there was no need of it with respect to good angels, and there was no salvation designed for evil ones; and to have assumed the nature of angels, would have been of no service to fallen man; an angelic nature is not capable of death, which was necessary to atone for sin, save men, and destroy Satan: this negative proposition is very strongly put, "he never took", as the Vulgate Latin version more rightly renders it; at no time, in no place; nor is it said in any place of Scripture that he did; this is a certain truth, and not to be disputed. The Syriac and Arabic versions render it, "he took not of, or from angels"; he took not any individual from among them: but he took on him the seed of Abraham; not all his posterity, but some individual, as the word seed is sometimes used, Gen 4:25. Christ assumed human nature as derived from Abraham; for the Messiah was to spring from Abraham, and is promised, as that seed of his, in whom all nations should be blessed; and he was particularly promised to the Jews, the seed of Abraham, to whom the apostle was writing; and it was with a view to Abraham's spiritual seed, the children of the promise, that Christ partook of flesh and blood: the word here used signifies to catch hold of anyone ready to perish, or to lay hold on a person running away, and with great vehemence and affection to hold anything fast, that it be not lost, and to help persons, and do good unto them; all which may be observed in this act of Christ's, in assuming an individual of human nature, in Abraham's line, into union with his divine person; whereby he has saved those that were gone out of the way, and were ready to perish, and done them the greatest good, and shown the strongest affection to them: and from hence may be learned the deity and eternity of Christ, who was before Abraham, as God, though a son of his as man; and his real humanity, and that it was not a person, but a seed, a nature he assumed; and also the union and distinction of natures in him: and Christ's taking human, and not angelic nature, shows the sovereignty of God, and his distinguishing grace and mercy to men.
Hebrews 2:15
Jesus like His Brothers
14Now since the children have flesh and blood, He too shared in their humanity, so that by His death He might destroy him who holds the power of death, that is, the devil,15and free those who all their lives were held in slavery by their fear of death.
- Scripture
- Sermons
- Commentary
On Eagles' Wings Pt 69
By Don Courville31929:13Radio ShowEXO 3:1DEU 5:5LAM 5:20MAT 6:33JHN 3:30ACT 7:25HEB 2:15In this sermon, the speaker focuses on the story of Moses and how he learned to trust and rely on God in the desert. The speaker emphasizes the importance of waiting on God and not accepting the lies of Satan. They also highlight the significance of praising God and giving thanks in all circumstances. The sermon concludes by discussing how Moses' training in the world did not equip him for his calling, but it was in the desert where he learned victory over self and became a vessel for God's power.
A Sermon Occasioned by the Death of Mr. Aaron Spurrier, Baptist Minister.
By John Gill0DeathEternal LifeISA 40:11JER 31:3MAT 9:38LUK 23:431CO 15:262CO 5:1PHP 1:231TH 4:14HEB 2:15JAS 4:14John Gill reflects on the life and death of Mr. Aaron Spurrier, emphasizing the apostle Paul's desire to depart and be with Christ as a profound truth for believers. He highlights the transient nature of life and the ultimate joy of being united with Christ after death, which Mr. Spurrier longed for as he completed his earthly ministry. Gill encourages the congregation to recognize the providence of God in Spurrier's passing and to find comfort in the hope of eternal life. He reminds them that while they mourn their loss, they should also celebrate the legacy of faith and service left behind by their pastor. The sermon serves as a call to remain steadfast in their faith and to seek God's guidance in the face of loss.
What the Wall Speaks Of
By T. Austin-Sparks0Freedom in ChristRestoration of TestimonyGEN 2:2NEH 5:5ISA 61:1MAL 3:8LUK 4:18ACT 22:25ROM 8:15GAL 5:1HEB 2:151JN 4:18T. Austin-Sparks emphasizes the spiritual significance of Nehemiah's rebuilding of the wall of Jerusalem, illustrating the need for the Lord's people to recover their testimony of freedom and deliverance from bondage. He highlights that the broken wall symbolizes the spiritual bankruptcy and fear that results from living under the law, contrasting it with the liberty found in Christ. Sparks calls for a restoration of purity, joy, and the acknowledgment of Christ's finished work, urging believers to live as free sons rather than in fear of the law. He stresses the importance of giving God the first place in all aspects of life, as represented by the tithe, to fully experience the richness of God's grace. Ultimately, the wall serves as a bulwark against fear and a testament to the freedom and wealth of God's people.
The Spirit of Bondage and of Adoption
By John Wesley0Spirit of AdoptionFreedom in ChristJHN 1:12ROM 6:14ROM 8:152CO 3:17GAL 4:6EPH 2:8PHP 4:7HEB 2:151PE 1:81JN 4:18John Wesley emphasizes the transformative power of the Spirit of adoption in contrast to the spirit of bondage and fear. He explains that true children of God, through faith, receive the Spirit that allows them to call God 'Abba, Father,' moving from a state of fear to one of love and acceptance. Wesley warns that many in the Christian world remain in a state of spiritual ignorance, lacking both the fear and love of God, and encourages believers to examine their spiritual state. He outlines the three states of man: the natural man, the one under the law, and the one under grace, highlighting the importance of moving from fear to love through the grace of God. Ultimately, he calls for a deeper relationship with God, characterized by love and the assurance of salvation.
The City of Refuge.
By Andrew Bonar0SalvationRefuge in ChristGEN 35:27NUM 35:25JOS 20:2ISA 26:1EZK 33:11JHN 6:44ROM 8:31HEB 2:15REV 14:3REV 14:7Andrew Bonar preaches on the concept of cities of refuge as a divine provision for sinners, illustrating how these cities symbolize the salvation found in Christ. He emphasizes that the path to refuge is clear and accessible, with no barriers preventing the sinner from reaching Jesus, the ultimate refuge from judgment. Bonar draws parallels between the manslayer seeking safety and the sinner seeking redemption, highlighting the importance of fleeing to Christ without delay. He encourages believers to recognize their need for salvation and to trust in God's promise that all who come to Him will be received. The sermon concludes with a call to remain in Christ, the eternal city of refuge, until His return.
Jesus Raises a Widow's Son From the Dead Luke 7:11-17
By David Servant0LUK 7:13JHN 5:28JHN 11:251TH 4:16HEB 2:15David Servant preaches on the miraculous resurrection of the widow's son in Nain by Jesus, highlighting the compassion of Christ towards those who suffer and His ultimate power over death. The scene unfolds with a grieving mother following the funeral procession of her only son, facing the bleak future of losing both her husband and son. Jesus, moved with compassion, commands the dead boy to rise, demonstrating His authority over life and death, bringing astonishment and joy to the crowd. This powerful miracle serves as a reminder of Jesus' care for the suffering and solidifies His identity as the Son of God, showcasing a unique aspect not found in other religions.
1 John 4:18
By John Gill0Fearlessness in FaithLovePSA 34:4MAT 10:28ROM 8:12TI 1:7HEB 2:151JN 3:161JN 4:161JN 4:181JN 5:13John Gill emphasizes that perfect love drives out fear, particularly in the context of love among brethren. He explains that where genuine love exists, fear—especially the fear of judgment and death—dissipates, allowing believers to stand firm in their faith. Gill contrasts this with the torment that fear brings, which can lead to a life of bondage. He asserts that true love for God and others assures believers of their salvation, freeing them from the anxieties that accompany fear. Ultimately, he encourages the congregation to cultivate a sincere love that reflects their faith in Christ.
The New Covenant Part Iii ('States' of the Conscience)
By Robert Wurtz II0ROM 1:28ROM 14:13ROM 14:21ROM 14:23GAL 5:131TI 4:2HEB 2:15HEB 9:9Robert Wurtz II preaches about the different types of conscience - the guilty conscience, the evil conscience, the good conscience, and the weak conscience. He emphasizes the importance of having a conscience purged by the blood of Christ and aligned with God's laws to make moral decisions. Wurtz also discusses the dangers of legalism and liberty in the Christian life, cautioning against using freedom as an excuse for sin or causing others to stumble.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
And deliver them who through fear of death - It is very likely that the apostle has the Gentiles here principally in view. As they had no revelation, and no certainty of immortality, they were continually in bondage to the fear of death. They preferred life in any state, with the most grievous evils, to death, because they had no hope beyond the grave. But it is also true that all men naturally fear death; even those that have the fullest persuasion and certainty of a future state dread it: genuine Christians, who know that, if the earthly house of their tabernacle were dissolved, they have a house not made with hands, a building framed of God, eternal in the heavens, only they fear it not. In the assurance they have of God's love, the fear of death is removed; and by the purification of their hearts through faith, the sting of death is extracted. The people who know not God are in continual torment through the fear of death, and they fear death because they fear something beyond death. They are conscious to themselves that they are wicked, and they are afraid of God, and terrified at the thought of eternity. By these fears thousands of sinful, miserable creatures are prevented from hurrying themselves into the unknown world. This is finely expressed by the poet: - "To die, - to sleep, - No more: - and, by a sleep, to say we end The heartache, and the thousand natural shocks That flesh is heir to, - 'tis a consummation Devoutly to be wished. To die, - to sleep, - To sleep! - perchance to dream; - ay, there's the rub; For in that sleep of death what dreams may come, When we have shuffled off this mortal coil, Must give us pause: - There's the respect That makes calamity of so long life: For who could bear the whips and scorns of time, The oppressor's wrong, the proud man's contumely, The pangs of despised love, the law's delay, The insolence of office, and the spurns That patient merit of the unworthy takes, When he himself might his quietus make With a bare bodkin? Who would fardels bear To grunt and sweat under a weary life; But that the dread of something after death, - The undiscovered country from whose bourn No traveler returns, - puzzles the will; And makes us rather bear those ills we have, Than fly to others that we know not of? Thus conscience does make cowards of us all; And thus the native hue of resolution Is sicklied o'er with the pale cast of thought; And enterprises of great pith and moment, With this regard, their currents turn awry And lose the name of action." I give this long quotation from a poet who was well acquainted with all the workings of the human heart; and one who could not have described scenes of distress and anguish of mind so well, had he not passed through them.
Jamieson-Fausset-Brown Bible Commentary
fear of death--even before they had experienced its actual power. all their lifetime--Such a life can hardly be called life. subject to bondage--literally, "subjects of bondage"; not merely liable to it, but enthralled in it (compare Rom 8:15; Gal 5:1). Contrast with this bondage, the glory of the "sons" (Heb 2:10). "Bondage" is defined by Aristotle, "The living not as one chooses"; "liberty," "the living as one chooses." Christ by delivering us from the curse of God against our sin, has taken from death all that made it formidable. Death, viewed apart from Christ, can only fill with horror, if the sinner dares to think.
John Gill Bible Commentary
For verily he took not on him the nature of angels,.... Good angels; for they are all along spoken of in this book; and it would have been impertinent to have said this of evil angels: and this is to be understood not of a denying help and assistance to the angels; for though they have not redemption from Christ, which they needed not, yet have they help from him; they are chosen in him, and are gathered together under him; and he is the head of them, and they are upheld and sustained by him in their being, and well being: but of a non-assumption of their nature; there was no need of it with respect to good angels, and there was no salvation designed for evil ones; and to have assumed the nature of angels, would have been of no service to fallen man; an angelic nature is not capable of death, which was necessary to atone for sin, save men, and destroy Satan: this negative proposition is very strongly put, "he never took", as the Vulgate Latin version more rightly renders it; at no time, in no place; nor is it said in any place of Scripture that he did; this is a certain truth, and not to be disputed. The Syriac and Arabic versions render it, "he took not of, or from angels"; he took not any individual from among them: but he took on him the seed of Abraham; not all his posterity, but some individual, as the word seed is sometimes used, Gen 4:25. Christ assumed human nature as derived from Abraham; for the Messiah was to spring from Abraham, and is promised, as that seed of his, in whom all nations should be blessed; and he was particularly promised to the Jews, the seed of Abraham, to whom the apostle was writing; and it was with a view to Abraham's spiritual seed, the children of the promise, that Christ partook of flesh and blood: the word here used signifies to catch hold of anyone ready to perish, or to lay hold on a person running away, and with great vehemence and affection to hold anything fast, that it be not lost, and to help persons, and do good unto them; all which may be observed in this act of Christ's, in assuming an individual of human nature, in Abraham's line, into union with his divine person; whereby he has saved those that were gone out of the way, and were ready to perish, and done them the greatest good, and shown the strongest affection to them: and from hence may be learned the deity and eternity of Christ, who was before Abraham, as God, though a son of his as man; and his real humanity, and that it was not a person, but a seed, a nature he assumed; and also the union and distinction of natures in him: and Christ's taking human, and not angelic nature, shows the sovereignty of God, and his distinguishing grace and mercy to men.