For both he that sanctifieth1 and they who are sanctified are all of one2: for which cause he is not ashamed3 to call them brethren4, Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee5. And again, I will put my trust in him6. And again, Behold I and the children which God hath given me7.
- 1 Heb 10:14, 13:12; Jd 4, Acts 26:18, Eph 5:26, Jn 17:17
- 2 Heb 2:17
- 3 Heb 11:16
- 4 Mt 12:50, Jn 20:17
- 5 Ps 22:22
- 6 Is 8:17
- 7 Is 8:18, Jn 6:36
For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren
- For… – The writer continues the argument from verse 9 that Christ took the nature of man (a nature lower than that of angels) so that he might “bringing many sons unto glory”.
- Christ brought “many sons” to glory “through sufferings” (vs 10)
- By taking on our nature and suffering on our behalf, Christ has made us “all of one” with Himself
- “in all things it behoved him to be made like unto [his] brethren” (Heb 2:17)
- Both the Sanctifier (Christ) and those sanctified (the ones God gave him, see vs 13) are “all of one” – they all have the same standing before the Father
- The oneness with Christ not only means that we identify with His exaltation, but that He identifies with our humility (see vs 18). Christ shared in our frailty, we will share in his glory (“bringing many sons unto glory”).
- Christ is our sanctification (see Heb 10:14, Acts 26:18)
- Christ continues to sanctify (to make us holy) through His word – Eph 5:26, Jn 17:17
- Sanctification (Webster 1828 Dictionary): To cleanse, purify, make holy, set apart to a holy use, to purify, and make free from guilt.
- On sanctification, see London Baptist Confession, Chapter 13: Sanctification
All of One
Q. What is sanctification?
A. Sanctification is a work of God’s free grace whereby we are renewed in the whole man after the image of God, and are enabled more and more to die unto sin, and live unto righteousness.
Those who are united to Christ, effectually called and regenerated, have a new heart and a new spirit created in them through the efficacy of Christ’s death and resurrection. Furthermore, they are also really and personally sanctified through the same means, by his Word and Spirit dwelling in them. The power of every part of the body of sin is destroyed, and its various lusts are increasingly weakened and put to death, and saving graces are increasingly brought to life and strengthened in them so that they practice true holiness without which no one shall see the Lord.
(1689 London Baptist Confession, Section 13.1)
…for which cause he is not ashamed to call them brethren
- Because of the shared nature and glory of the sanctifier and sanctified, Christ is not ashamed to call men His brothers
- Sinful men can be brothers with The Son of God, because He has sanctified them with His blood (Heb 13:12)
- Mt 12:50 – “For whosoever shall do the will of my Father which is in heaven, the same is my brother”
- As the Son is not ashamed of His brethren, the Father is not ashamed to be their God (Heb 11:16)
- As Christ is not ashamed of His elect, let us NOT be ashamed of Christ – Rom 1:16, Rom 9:33, Rom 10:11, 1 Jn 2:28, etc.
- Should we call Jesus our brother? Our Saviour gives “this honor unto us, yet we must retain in our hearts an high and reverent esteem of Him, and on that ground give such titles to Him as may manifest as much” (Gouge) as we have example from Scripture – Lord, Master, Savior, etc.
…I will declare thy name unto my brethren
- Quote from Psalm 22 – the Great Psalm of the Cross
- The Psalm prophecies the incarnation (vss 9-10), sufferings (vss 11-21), and victory of the Messiah (vs 22)
- According to Pink, Ps 22:22 speaks to the time of Christ’s resurrection. As proof, he notes that Christ only calls his followers brethren AFTER his resurrection, e.g. Jn 20:17
- declare (διηγέομαι): set forth, recount, relate in full, describe (Thayer)
- Christ declares that he will reveal the Father (the gospel call) unto His brethren
- John 17:6 – “I have manifested thy name unto the men which thou gavest me out of the world”
- John 17:26 – “I have declared unto them thy name, and will declare it: that the love wherewith thou hast loved me may be in them”
…in the midst of the church will I sing praise unto thee
- The KJV rightly interprets ἐκκλησία here where many versions opt for the more general and vague word ‘congregation’
- Ps 22:22 as quoted here defines the “brothers” of the Messiah with the Church (ἐκκλησία)
- Christ declares or reveals God “in the midst” of the church – compare Rev 1:1 with Rev 2:1
And again, I will put My trust in Him
- πεποιθὼς ἔσομαι ἐπ’ αὐτῷ (LXX Is 8:17) – (lit) “I have trusted upon him”.
- πεποιθὼς is a perfect form of πείθω, meaning “to trust, have confidence, be confident” (Thayer)
- Is 8 summary: When Judah seeks protection, not from the Lord of hosts, but rather in the kings of Israel and Syria, the Lord prophecies through Isaiah that Israel and Syria will be destroyed by Assyria (vss 5-8). The Lord teaches (vss 8-12) that if Israel joins with the the Israel/Syria confederacy, they will also be “broken in pieces”. Then, The Lord teaches that He is a sanctuary to the godly, but a stone of stumbling to the wicked and unbelieving in Israel (vss 14-15). The KJV and LXX have divergent readings in verse 17.
- Perhaps the LXX verse 17 speaks of the Messiah who alone will have perfect trust in God the Father, in the midst of the unbelief of the house of Israel.
- Christ, as incarnate Son of Man, lived a life of faith and total dependence on the Father during His earthly ministry – “He trusted on the LORD that he would deliver him” (Ps 22:8)
- And again… The writer uses the phrase “and again” five times in this letter. In each usage, he is furnishing yet another Scripture reference to advance the point at hand.
- The quote is taken from Isaiah 8:18: “Behold, I and the children whom the LORD hath given me are for signs and for wonders in Israel from the LORD of hosts, which dwelleth in mount Zion.“
- Isaiah had two sons whose names were prophetical signs to Israel
- Shearjasub (Is 7:3): “a remnant shall return”
- Mahershalalhashbaz (Is 8:3-4): “Hurry to the spoil”
- The literal-historical-grammatical hermeneutic fails to show how Isaiah’s prophecy regarding his sons can be interpreted by the Hebrews author as referring to the Messiah and His elect
- The Father has given a people to the Son:
- “All that the Father giveth me shall come to me” (Jn 6:37)
- “I have manifested thy name unto the men which thou gavest me out of the world” (Jn 17:6a)
- “…thine they were, and thou gavest them me…” (Jn 17:6b)
|(KJV) And I will wait upon the LORD, that hideth his face from the house of Jacob, and I will look for him.||(LXX) And one shall say, I will wait for God, who has turned away his face from the house of Jacob, and I will trust in him.|
This is indeed a word which should bow our hearts in wonderment. What a lowly place had the Maker of heaven and earth taken! How these words bring out the reality of His humanity! The Son of God had become the Son of Man, and while here on earth He ever acted in perfect accord with the place which He had taken. He lived here a life of faith, that is, a life of trust in and dependence upon God.
And again, behold I and the children which God hath given Me
…how dear, how precious, must God’s elect be unto Christ! They are the Father’s own “gift” unto Him. The value of a gift lies not in its intrinsic worth, but in the esteem and affection in which the giver is held. It is in this light, first of all, that Christ ever views His people—as the expression of the Father’s own love for Himself.