New American Standard Bible
For both He who sanctifies and those who are sanctified are all from one Father; for which reason He is not ashamed to call them brethren,
King James Bible
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,
Darby Bible Translation
For both he that sanctifies and those sanctified are all of one; for which cause he is not ashamed to call them brethren,
World English Bible
For both he who sanctifies and those who are sanctified are all from one, for which cause he is not ashamed to call them brothers,
Young's Literal Translation
for both he who is sanctifying and those sanctified are all of one, for which cause he is not ashamed to call them brethren,
Hebrews 2:11 Parallel
CommentaryBarnes' Notes on the Bible
For both he that sanctifieth - This refers, evidently, to the Lord Jesus. The object is to show that there was such a union between him and those for whom he died, as to make it necessary that he should partake of the same nature, or that he should be a suffering man; Hebrews 2:14. he undertook to redeem and sanctify them. He called them brethren. He identified them with himself. There was, in the great work of redemption, a oneness between him and them, and hence, it was necessary that he should assume their nature - and the fact, therefore, that he appeared as a suffering "man," does not at all militate with the doctrine that he had a more exalted nature, and was even above the angels. Prof. Stuart endeavors to prove that the word "sanctify" here is used in the sense of, "to make expiation" or "atonement," and that the meaning is, "he who maketh expiation, and they for whom expiation is made."
Bloomfield gives the same sense to the word, as also does Rosenmuller. That the word may have such a signification it would be presumptuous in anyone to doubt, after the view which such people have taken of it; but it may be doubted whether this idea is necessary here. The word "sanctify" is a general term, meaning to make holy or pure; to consecrate, set apart, devote to God; to regard as holy, or to hallow. Applied to the Saviour here, it may be used in this general sense - that he consecrated, or devoted himself to God - as eminently "the consecrated" or "holy one" - the Messiah (compare the note at John 17:19); applied to his people, it may mean that they in like manner were the consecrated, the holy, the pure, on earth. There is a richness and fulness in the word when so understood which there is not when it is limited to the idea of expiation; and it seems to me that it is to be taken in its richest and fullest sense, and that the meaning is, "the great consecrated Messiah - the Holy One of God - and his consecrated and holy followers, are all of one." "All of one."
Of one family; spirit; Father; nature. Either of these significations will suit the connection, and some such idea must be understood. The meaning is, that they were united, or partook of something in common, so as to constitute a oneness, or a brotherhood; and that since this was the case, there was a propriety in his taking their nature. It does not mean that they were originally of one nature or family; but that it was understood in the writings of the prophets that the Messiah should partake of the nature of his people, and that, "therefore," though he was more exalted than the angels, there was a propriety that he should appear in the human form; compare John 17:21.
For which cause - That is, because he is thus united with them, or has undertaken their redemption.
He is not ashamed - As it might be supposed that one so exalted and pure would be. It might have been anticipated that the Son of God would refuse to give the name "brethren" to those who were so humble, and sunken and degraded as those whom he came to redeem. But he is willing to be ranked with them, and to be regarded as one of their family.
To call them brethren - To acknowledge himself as of the same family, and to speak of them as his brothers. That is, "he is so represented as speaking of them in the prophecies respecting the Messiah" - for this interpretation the argument of the apostle demands. It was material for him to show that he was so represented in the Old Testament. This he does in the following verses.
LibraryMen Chosen --Fallen Angels Rejected
But now we wish to draw your attention to two instances of God's doing as he pleases in the fashioning of the works of his hands--the case of angels, and in the case of men. Angels were the elder born. God created them, and it pleased him to give unto them a free will to do as they pleased; to choose the good or to prefer the evil, even as he did to man: he gave them this stipulation--that if they should prefer the good, then their station in heaven should be for ever fixed and firm; but if they …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856
A God in Pain
The Child Jesus Brought from Egypt to Nazareth.
Letter iv. You Reply to the Conclusion of My Letter: "What have we to do with Routiniers?...
"The King will answer and say to them, 'Truly I say to you, to the extent that you did it to one of these brothers of Mine, even the least of them, you did it to Me.'
Then Jesus said to them, "Do not be afraid; go and take word to My brethren to leave for Galilee, and there they will see Me."
Looking about at those who were sitting around Him, He said, "Behold My mother and My brothers!
Jesus said to her, "Stop clinging to Me, for I have not yet ascended to the Father; but go to My brethren and say to them, 'I ascend to My Father and your Father, and My God and your God.'"
for in Him we live and move and exist, as even some of your own poets have said, 'For we also are His children.'
Therefore, holy brethren, partakers of a heavenly calling, consider Jesus, the Apostle and High Priest of our confession;
By this will we have been sanctified through the offering of the body of Jesus Christ once for all.
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