Hebrews 2:11

{12} For both he that {r} sanctifieth and they who are sanctified are all of {s} one: for which cause he is not ashamed to call them brethren, (12) The basis for both of the former arguments, for we could not be sons through him, neither could he be consecrated through afflictions, unless he had been made man like us. But because this sonship depends not only on nature, for no man is accounted the son of God, unless he is also a son of a man, he is also Christ's brother, (which is by sanctification, that is, by becoming one with Christ, who sanctifies us through faith) therefore the apostle makes mention of the sanctifier, that is, of Christ, and of them that are sanctified, that is, of all the elect, who Christ condescends to call brethren. (r) He uses the time to show us that we are still going on, and increasing in this sanctification: and by sanctification he means our separation from the rest of the world, our cleansing from sin, and our dedication wholly to God, all which Christ alone works in us. (s) One, of the same nature of man.

In order to bring many sons unto glory, Christ assumes to them the relation of brother. He that sanctifieth (ὁ ἁγιάζων) Sanctification is the path to glorification. Comp. Hebrews 10:14. Of one (ἐξ ἑνὸς) Probably God, although the phrase may signify of one piece, or of one whole. Jesus and his people alike have God for their father. Therefore they are brethren, and Christ, notwithstanding his superior dignity, is not ashamed to call them by that name.

Hebrews 2:11 . In the eleventh verse the writer proceeds to explain wherein consisted the fittingness ( τὸ πρέπον ) of perfecting the ἀρχηγόν through sufferings. It lies in the fact that He and those He leads are brothers. In Hebrews 2:11-13 it is shown that this is so, and in the succeeding verses the writer points out what is involved in this brotherhood. ὁ ἁγιάζων and οἱ ἁγιαζόμενοι are to be taken as present participles, so usually are, in the timeless substantive sense. ἁγιάζειν means (1) to set apart as belonging to God, in contradistinction to κοινός , belonging to every one. So in Genesis 2:3 , of the seventh day, and in Exodus of the mountain, the tent, the altar. It is especially used of persons set apart to the priesthood or to any special work ( Exodus 30:30 ; Jeremiah 1:5 ; John 10:36 ). Through the O.T. ceremonial the whole people were thus ἡγιασμένοι , set apart to God, admitted to His worship. In this Epistle the word is used with much of the O.T. idea cleaving to it, and is often rather equivalent to what we understand by “justify” than to “sanctify”. Cf. Hebrews 10:10 . It signifies that which enables men to approach God. But (2) it is in N.T. more and more felt that it is only by purification of character men can be set apart for God, so that this higher meaning also attaches to the word. In the present verse ἁγιάζων introduces the priestly idea, enlarged upon in Hebrews 2:17 . ἐξ ἑνὸς πάντες “all of one”.

There is much to be said for Calvin’s interpretation “of one nature,” or Cappellus’ “of one common mass”. Certainly Bleek’s reason for rejecting such renderings—that ἐξ can only signify origin , is incorrect. “Greek often uses the prepositions of origin ( ἐκ , ἀπό ) when we prefer those of position or direction, as in ἐξ ἀπροσδοκήτου , on a sudden, ἐξ ἀφανοῦς , in a doubt, ἐκ μιᾶς χειρός , with one hand” (Verrall on Choeph. , line 70). In N.T. ἐκ frequently expresses the party or class to which one belongs ( John 3:31 ). And cf. 1 Corinthians 10:17 . It might be urged from Hebrews 11:12 that this writer had he meant parentage would have said ἀφʼ ἑνός . Nevertheless the meaning seems to be “of one father”. The πολλοὺς υἱοὺς of Hebrews 2:10 , and the διʼ ἣν αἰτίαν which follows make for this sense. And the argument of Hebrews 2:14 , that because Christ was brother to men He therefore took flesh, proves that ἐξ ἑνὸς cannot mean “of one nature’. The fact that He and they are ἐξ ἑνὸς is the ground of His incarnation. He was Son and Brother before appearing on earth. The words then can only mean that the “many sons” who are to be brought to glory and the “Son” who leads them are of one parentage. The sonship in both cases looks to the same Father, and depends on Him and is subject to the same laws of obedience and development. But what Father is meant?

Hebrews 2:11-13 . For — As if he had said, And it appears that it was meet that Christ should suffer, because, having the same nature with us, it was necessary he should thus be made like us, who must suffer before we can reign; both he that sanctifieth — That washes men from their sins in his blood, renews them in the spirit of their minds, and consecrates them unto God; and they who are sanctified — Who are renewed and dedicated to God; are all of one — Of one nature, from one parent, Adam; for which cause he is not ashamed to call them — Whom he thus sanctifies and saves; brethren — He reckons it no disparagement to him, though in respect of his divine nature he is infinitely above them, to acknowledge and deal with them as his brethren; saying, ( Psalm 22:22 ,) to his Father, When I appear in the human nature on the earth, I will declare thy name — Thy perfections, and especially thy grace and mercy in sending me into the world; unto my brethren — Of mankind; in the midst of the church — Publicly among the people of God; will I sing praise unto thee — As the precentor of the choir. This he did literally in the midst of his apostles, on the night before his passion. And in a more general sense, as the expression means setting forth the praise of God, he has done it in the church by his word and Spirit in all ages; and he still does, and will do it throughout all generations.

It is well known that the 22d Psalm, from which this passage is cited, is a prophetic description of the sufferings of Christ, the apostles and evangelists having applied many passages of it to him. Also by repeating the first words of it from the cross, our Lord appropriated the whole of it to himself. The ancient Jewish doctors likewise interpreted this Psalm of the Messiah. And again — ( Psalm 18:2 ,) as one that has communion with his brethren in sufferings, as well as in nature, he says; I will put my trust in him — To support me under, and carry me through them all. Hereby the apostle proves that Christ had the same affections, and consequently the same nature with believers. For had he been God only, or the Son merely in his original state, he could not have been brought into such a condition as required dependance upon another; neither is the nature of angels exposed to such dangers or troubles, as render it necessary for them to have recourse to God for support, protection, and consolation. And again — Isaiah 8:18 , (where see the note,) when he says; Behold I and the children which God hath given me — He makes a like acknowledgment of his near relation to them, and of his being of the same nature with them, parents being of the same nature with their children.

Hebrews 2:11 . Γὰρ , for ) The closest relationship was the reason why it was becoming that Jesus should not be made perfect (consummated) without us.— ὁ ἁγιάζων , He that sanctifieth ) Christ, ch. Hebrews 13:12 . Christ is called He that sanctifieth , on account of that whole benefit, viz. that He by Himself makes us holy, i.e. divine [belonging to God].— οἱ ἁγιαζόμενοι , they who are sanctified ) the people, ch. Hebrews 10:10 ; Hebrews 10:14 ; Hebrews 10:29 . To sanctify, to bring to God, to be sanctified, to be brought to GOD, to draw near, to have access , are synonymous. He who sanctifies was begotten by the Father, and appointed the Sanctifier; they who are sanctified , are those created by God and appointed to receive sanctification; comp. ἔδωκεν , “The children whom God hath given me,” Hebrews 2:13 . This is the origin of His brotherhood (with us), and of His communion with flesh and blood ( Hebrews 2:14 ).— ἐξ ἑνὸς , of one ) that εἷς , one , is Abraham, as Malachi 2:15 ; Isaiah 51:2 ; Ezekiel 33:24 . All men are of one, Adam; all the descendants of Abraham are of one, Abraham.

In this whole passage, Paul, writing to the descendants of Abraham, accommodates his discourse to them apart, Hebrews 2:16-17 , Hebrews 8:12 ; as also in Psalms 22, which is here quoted, ver. 12, the writer is speaking of Israel, ver. 22, etc., but of the Gentiles, ver. 25–31; and the whole of the subsequent discussion respecting the priesthood and sacrifices is chiefly suited to the comprehension of the Hebrews. Wherefore, this epistle will at some time contribute much to the salvation of Israel. If this one meant God, the angels should be included, who are put away at Hebrews 2:16 .— πάντες , all ) This is construed with ἁγιαζομένοι , who are sanctified; for he says πάντες , all; he would have said both , if he intended to include Him that sanctifies in the πάντες , all .— οὐκ ἐπαισχύνεται ) He is not ashamed , whereas, but for this cause (that they are of Abraham , who is considered not as a sinner, as in need of salvation, but as the common ancestor, as he who had received the promise), there might have been many things for which he might be ashamed [to call them brethren]; for, far from being holy, we had been exceedingly guilty, Hebrews 2:14-15 : yet He is not ashamed; nay, He accounts it a glorious thing to Himself, because of the holiness and glory unto which He has brought us. It becomes God to have such sons restored to Him. Christ is not ashamed of such brethren; comp. “ God is not ashamed ,” ch. Hebrews 11:16 , note.— καλεῖν ) to call, to declare by calling .

11 . For ] The next three verses are an illustration of the moral fitness, and therefore of the Divine necessity, that there should be perfect unity and sympathy between the Saviour and the saved. both he that sanctifieth and they who are sanctified ] The idea would perhaps be better, though less literally, expressed by “both the sanctifier and the sanctified,” for the idea of sanctification is here not so much that of progressive holiness as that of cleansing ( Hebrews 13:12 ). This writer seems to make but little difference between the words “to sanctify” and “to purify,” because in the sphere of the Jewish Ceremonial Law, from which his analogies are largely drawn, “sanctification” meant the setting apart for service by various means of purification. See Hebrews 9:13-14 , Hebrews 10:10 ; Hebrews 10:14 , Hebrews 13:12 , and comp. John 17:17-19 ; 1 John 1:7 . The progressive sanctification is viewed in its ideal result, and in this result the whole Church of Christ shares, so that, like Israel of old, it is ideally “holy.” are all of one ] That is, they alike derive their origin from God; in other words the relation in which they stand to each other is due to one and the same divine purpose ( John 17:17-19 ).

This seems a better view than to refer the “one” to Abraham ( Isaiah 51:2 ; Ezekiel 33:24 , &c.) or to Adam. he is not ashamed to call them brethren ] If the Gospels had been commonly known at the time when this Epistle was written, the author would doubtless have referred not to the Old Testament, but to such direct and tender illustrations as Matthew 12:49-50 , “Behold my mother and my brethren! For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother:” or to John 20:17 , “Go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God:” Matthew 28:10 , “go unto my brethren.” Or are we to suppose that this application of Messianic Psalms would have come with even greater argumentative force to his Judaising readers? to call ] i.e. to declare them to be His brethren by calling them so.