TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Hebrews 2:10–13. His four-level outline is real structure in the source text, so it is rendered as structure.
Having mentioned the death of Christ, the apostle here proceeds to prevent and remove the scandal of the cross; and this he does by showing both how it became God that Christ should suffer and how much man should be benefited by those sufferings.
I.How it became God that Christ should suffer:
For it became him for whom are all things, and by whom are all things, in bringing many sons to glory, to make the captain of their salvation perfect through sufferings, Heb 2:10. Here,
1.God is described as the final end and first cause of all things, and as such it became him to secure his own glory in all that he did, not only to act so that he might in nothing dishonour himself, but so that he might from every thing have a revenue of glory.
2.He is declared to have acted up to this glorious character in the work of redemption, as to the choice both of the end and of the means.
(1.)In the choice of the end; and that was to bring many sons to glory in enjoying the glorious privileges of the gospel, and to future glory in heaven, which will be glory indeed, an exceeding eternal weight of glory. Here observe,
[1.]We must be the sons of God both by adoption and regeneration, before we can be brought to the glory of heaven. Heaven is the inheritance; and only those that are the children are heirs of that inheritance.
[2.]All true believers are the children of God: to those that receive Christ he has granted the power and privilege of being the children of God, even to as many as believe on his name, Joh 1:12.
[3.]Though the sons of God are but a few in one place and at one time, yet when they shall be all brought together it will appear that they are many. Christ is the first-born among many brethren.
[4.]All the sons of God, now many soever they are, or however dispersed and divided, shall at length be brought together to glory.
(2.)In the choice of the means. In finding out such a person as should be the captain of our salvation; those that are saved must come to that salvation under the guidance of a captain and leader sufficient for that purpose; and they must be all enlisted under the banner of this captain; they must endure hardship as good soldiers of Christ; they must follow their captain, and those that do so shall be brought safely off, and shall inherit great glory and honour. [2.] In making this captain of our salvation perfect through sufferings. God the Father made the Lord Jesus Christ the captain of our salvation (that is, he consecrated, he appointed him to that office, he gave him a commission for it), and he made him a perfect captain: he had perfection of wisdom, and courage, and strength, by the Spirit of the Lord, which he had without measure; he was made perfect through sufferings; that is, he perfected the work of our redemption by shedding his blood, and was thereby perfectly qualified to be a Mediator between God and man. He found his way to the crown by the cross, and so must his people too. The excellent Dr. Owen observes that the Lord Jesus Christ, being consecrated and perfected through suffering, has consecrated the way of suffering for all his followers to pass through unto glory; and hereby their sufferings are made necessary and unavoidable, they are hereby made honourable, useful, and profitable.
II.He shows how much they would be benefited by the cross and sufferings of Christ; as there was nothing unbecoming God and Christ, so there was that which would be very beneficial to men, in these sufferings. Hereby they are brought into a near union with Christ, and into a very endearing relation.
1.Into a near union (Heb 2:11): Both he that sanctifieth and those that are sanctified are all of one. Observe, Christ is he that sanctifieth; he has purchased and sent the sanctifying Spirit; he is the head of all sanctifying influences. The Spirit sanctifieth as the Spirit of Christ. True believers are those who are sanctified, endowed with holy principles and powers, separated and set apart from mean and vile uses to high and holy uses and purposes; for so they must be before they can be brought to glory. Now Christ, who is the agent in this work of sanctification, and Christians, who are the recipient subjects, are all of one. How? Why,
(1.)They are all of one heavenly Father, and that is God. God is the Father of Christ by eternal generation and by miraculous conception, of Christians by adoption and regeneration.
(2.)They are of one earthly father, Adam. Christ and believers have the same human nature.
(3.)Of one spirit, one holy and heavenly disposition; the same mind is in them that was in Christ, though not in the same measure; the same Spirit informs and actuates the head and all the members.
2.Into an endearing relation. This results from the union. And here first he declares what this relation is, and then he quotes three texts out of the Old Testament to illustrate and prove it.
(1.)He declares what this relation is: he and believers being all of one, he therefore is not ashamed to call them brethren. Observe,
[1.]Christ and believers are brethren; not only bone of his bone and flesh of his flesh, but spirit of his spirit-brethren by the whole blood, in what is heavenly as well as in what is earthly.
[2.]Christ is not ashamed to own this relation; he is not ashamed to call them brethren, which is wonderful goodness and condescension in him, considering their meanness by nature and vileness by sin; but he will never be ashamed of any who are not ashamed of him, and who take care not to be a shame and reproach to him and to themselves.
(2.)He illustrates this from three texts of scripture.
[1.]The first is out of Psa 22:22, I will declare thy name unto my brethren; in the midst of the church will I sing praise unto thee. This psalm was an eminent prophecy of Christ; it begins with his words on the cross, My God, my God, why hast thou forsaken me? Now here it is foretold, First, That Christ should have a church or congregation in the world, a company of volunteers, freely willing to follow him. Secondly, That these should not only be brethren to one another, but to Christ himself. Thirdly, That he would declare his Father's name to them, that is, his nature and attributes, his mind and will: this he did in his own person, while he dwelt among us, and by his Spirit poured out upon his disciples, enabling them to spread the knowledge of God in the world from one generation to another, to the end of the world. Fourthly, That Christ would sing praise to his Father in the church. The glory of the Father was what Christ had in his eye; his heart was set upon it, he laid out himself for it, and he would have his people to join with him in it.
[2.]The second scripture is quoted from Psa 18:2, And again, I will put my trust in him. That psalm sets forth the troubles that David, as a type of Christ, met with, and how he in all his troubles put his trust in God. Now this shows that besides his divine nature, which needed no supports, he was to take another nature upon him, that would want those supports which none but God could give. He suffered and trusted as our head and president. Owen in locum. His brethren must suffer and trust too.
[3.]The third scripture is taken from Isa 8:18, Behold, I and the children which God hath given me. This proves Christ really and truly man, for parents and children are of the same nature. Christ's children were given him of the Father, in the counsel of his eternal love, and that covenant of peace which was between them. And they are given to Christ at their conversion. When they take hold of his covenant, then Christ receives them, rules over them, rejoices in them, perfects all their affairs, takes them up to heaven, and there presents them to his Father, Behold, I and the children which thou hast given me.
Historical interpretation
Seven Centuries of Reception
7 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
For consider what glory it is to set aside the lusts of this life, and to oppose a mind withdrawn from all commerce with nature and the world, to all the opposition of the adversary, and to have no dread of the cruelty of the torturer; that a man should be animated by the suffering whereby he might be believed to be destroyed, and should take to himself, as an enhancement of his strength, that which the punisher thinks will aggravate his torments. For although the hook, springing forth from the stiffening ribs, is put back again into the wound, and with the repeated strokes of the whip the returning lash is drawn away with the rent portions of the flesh; still he stands immoveable, the stronger for his sufferings, revolving only this in his mind, that in that brutality of the executioners Christ Himself is suffering more in proportion to what he suffers. For since, if he should deny the Lord, he would incur guilt on His behalf for whom he ought to have overcome, it is essential that He should be seen to bear all things to whom the victory is due, even in the suffering.
"For," he says, "both He that sanctifieth, and they who are sanctified, are all of one, for which cause He is not ashamed to call them brethren." Behold again how he brings them together, honoring and comforting them, and making them brethren of Christ, in this respect that they are "of one." Then again guarding himself and showing that he is speaking of that which is according to the flesh, he introduces, "For He who sanctifieth," that is Christ, "and they who are sanctified," ourselves. Dost thou see how great is the difference? He sanctifies, we are sanctified. And above he said, "the Captain of their salvation. For there is one God, of whom are all things." (1 Cor. viii. 6.)
"For which cause He is not ashamed to call them brethren." Seest thou how again he shows the superiority? For by saying, "He is not ashamed," he shows that the whole comes not of the nature of the thing, but of the loving affection of Him who was "not ashamed" of anything, yea of His great humility. For though we be "of one," yet He sanctifieth and we are sanctified: and great is the difference. Moreover "He" is of the Father, as a true Son, that is, of His substance; "we," as created, that is, brought out of things that are not, so that the difference is great. Wherefore he says, "He is not ashamed to call them brethren."
Insofar as he is the only begotten, he is without sibling, but insofar as he is the "firstborn" he has deigned to call all those his siblings who, subsequent to and in virtue of his being first, are born again unto God's grace through filial adoption, in accordance with the teaching of the apostle.
“The one who sanctifies and those who are sanctified have all one origin.” This is a reference to the humanity of the one who sanctifies, for the assumed nature is created. The creator of him and of us is one. We are sanctified through him. Now if the heretics wish to understand this of the divine nature, let them not do so in such a way as to lessen the glory of the only begotten. For both we and he have one Father; but it is clear that he is Son by nature, we by grace. The fact that it says, “He sanctifies, but we are sanctified,” teaches us this difference.
How would it be possible to name him our brother or to call us sons and daughters properly if it were not for the nature—the same as ours—with which he was clothed?… And it was especially necessary for Paul to say “in the same way” so that he might refute the reproach of making the incarnation a fantasy. He makes all of these points in order to teach those who suppose that the Son was lower than the angels that he endured suffering for a necessary reason. He explains this more clearly in what follows.
“He will not be ashamed.” He highlighted the difference. Even though he is truly human, he is our brother not according to nature but according to his love toward humankind, as he remains truly God.
"For both he who sanctifies," that is, Christ, "and those who are sanctified," that is, humans, are all from one God and Father. But Christ, as the Son and true offspring and of the essence of the Father, we, however, are as creature ones and have been made worthy of sonship by grace. See in these words the superiority. He who sanctifies, and we are sanctified. Therefore, both unity and superiority.
"I will proclaim your name to my brothers." — [PHOTIUS] For as he united the flesh to himself, he also put on brotherhood. Saying, "He is not ashamed," He showed the distinction. For He is not a brother by nature, although He is truly a man, but by generosity [φιλανθρωπίαν], since He is also truly God.
Continue studying Hebrews 2:11 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Hebrews 2:11 profoundly articulates the deep solidarity between Jesus Christ, the Sanctifier, and believers, the sanctified. It reveals that both share a common origin or spiritual kinship, leading to the astonishing truth that Christ is not ashamed to embrace and acknowledge His redeemed as His own brethren. This verse underscores the humility, grace, and profound identification of Jesus with humanity, establishing an intimate familial bond rooted in His redemptive work.
Context
Literary Context
This verse is a pivotal statement within Hebrews chapter 2, which primarily focuses on the superiority of Jesus Christ over angels, yet paradoxically emphasizes His necessary humanity. The preceding verses establish Christ's temporary humiliation in becoming human, suffering death for all humanity (Hebrews 2:9), and His role in bringing "many sons to glory" (Hebrews 2:10). Verse 11 provides the theological rationale for this process, explaining why Christ had to become human and how His humanity enables the sanctification and adoption of believers into God's family. It sets the stage for further discussion in the chapter about Jesus' shared humanity, His role as a merciful and faithful High Priest, and His victory over death and the devil (Hebrews 2:14-15).
Historical & Cultural Context
The Epistle to the Hebrews was written to Jewish Christians who were facing persecution and temptation to revert to Judaism. A core argument throughout the book is the absolute supremacy of Christ over the Old Covenant institutions, including angels, Moses, the priesthood, and sacrifices. In the Jewish tradition, angels were highly revered as divine messengers and agents of God's law. To assert that Jesus, the Son of God, became "lower than the angels" (Hebrews 2:7) and identified with humanity to the point of calling them "brethren" was a radical theological claim. This statement would have challenged their preconceptions about divine majesty and human unworthiness, highlighting the unprecedented intimacy offered through Christ. The concept of "sanctification" (being set apart for God) was deeply rooted in Old Testament sacrificial and priestly rituals, and the author reinterprets it through the lens of Christ's perfect sacrifice and shared humanity.
Key Themes
Hebrews 2:11 contributes significantly to several overarching themes in the book of Hebrews. The theme of Christ's Superiority and Humanity is central, as the verse demonstrates how His divine nature is not compromised by His shared humanity, but rather perfected through it for the purpose of salvation. The concept of Sanctification is also prominent, emphasizing that believers are made holy and set apart for God through Christ's work. This verse also introduces the profound theme of Solidarity and Identification, showcasing Jesus' willingness to fully identify with humanity, not only in suffering but also in familial relationship. This deep identification is foundational to His role as the sympathetic High Priest, as explored in Hebrews 4:15-16, who understands human weakness because He experienced it Himself. Finally, the theme of Divine Humility and Grace shines through, as the Creator of the universe condescends to call His redeemed creatures "brethren," revealing the boundless love of God for His people.
Exposition and Analysis
Key Word Analysis
This verb, derived from the root hagios (holy), means "to make holy," "to purify," or "to consecrate." In this context, "he that sanctifieth" refers to Jesus Christ, who, through His atoning work, sets believers apart for God, purifying them from sin and dedicating them to a sacred purpose. "They who are sanctified" refers to believers who are made holy by Christ's work, entering into a new state of consecration and purity before God. The use of the same root for both highlights that the holiness of the believers flows directly from the holiness and work of Christ.
This numeral signifies "a single unit" or "unity." The phrase "all of one" (Greek: ek henos pantes, "all from one") implies a shared origin, common nature, or spiritual kinship. It points to a profound unity established between Christ and believers, suggesting they are all part of the same spiritual family, drawing their life and holiness from the same divine source—God the Father, through Christ. It's not a unity of identical being, but of shared spiritual purpose, destiny, and familial relationship.
This verb means "to feel shame for something" or "to be put to shame." In this verse, the negative "is not ashamed" powerfully conveys Christ's complete acceptance and embrace of humanity, despite their fallen state. It emphasizes His profound humility and unwavering commitment to His redemptive mission. Despite His divine glory and the sinfulness of humanity, Jesus willingly identifies with His redeemed, demonstrating a love that transcends any potential for disdain or embarrassment.
Verse Breakdown
"For both he that sanctifieth and they who are sanctified"
This clause introduces the two key parties in the spiritual relationship: Jesus Christ, the one who makes holy, and believers, who are made holy by Him. It establishes a clear distinction in roles but immediately sets the stage for their profound connection. The present participles "sanctifieth" (hagiazōn) and "sanctified" (hagiazomenoi) indicate an ongoing state or process, emphasizing Christ's continuous work of setting apart and purifying His people.
"[are] all of one"
This central phrase declares the profound unity and shared spiritual origin between Christ and believers. The Greek "all from one" (ek henos pantes) signifies a common source, nature, or spiritual kinship. It implies that both Christ and those He sanctifies are ultimately from God, sharing a divine purpose and familial connection, which is the basis for their relationship. This unity is not one of identical being but of shared spiritual life and destiny, flowing from God the Father.
"for which cause he is not ashamed to call them brethren"
This concluding clause explains the astonishing consequence of the shared unity: because of this profound spiritual kinship, Jesus, the divine Son, willingly and without hesitation, embraces and acknowledges believers as His "brethren." This highlights Christ's incredible humility, love, and complete solidarity with humanity. Despite His inherent superiority and divine glory, He willingly enters into a familial relationship with those He redeems, demonstrating the depth of His identification and acceptance.
Literary Devices
The author of Hebrews employs several literary devices to convey the profound truths of Hebrews 2:11. Parallelism is evident in the phrasing "he that sanctifieth and they who are sanctified," which creates a balanced structure emphasizing the reciprocal relationship between Christ's action and the believers' state. This highlights the source of sanctification (Christ) and its recipients (believers). The statement "all of one" functions as a powerful Metaphor or Synecdoche, representing a shared spiritual origin or familial bond, where "one" stands for a common divine Fatherhood or spiritual essence. Furthermore, the declaration that Jesus "is not ashamed to call them brethren" employs Understatement (litotes) to emphasize the immense significance of Christ's humility and acceptance. By stating what He is not (ashamed), the text powerfully affirms what He is (proud, willing, and eager to acknowledge them). This also serves as a stark Contrast between Christ's divine majesty and His profound condescension and solidarity with humanity, underscoring the depth of His love and grace.
Theological and Thematic Connections
Hebrews 2:11 unveils a cornerstone of Christian theology: the profound and intimate union between Christ and His people. This unity is rooted in Christ's willingness to share in our humanity, not merely as an act of empathy, but as the very means by which He sanctifies us and brings us into God's family. The "all of one" speaks to a shared divine origin and purpose, emphasizing that both the Sanctifier and the sanctified are ultimately from God and for God. Christ's lack of shame in calling us "brethren" reveals the depth of God's love and acceptance, transforming a master-servant relationship into one of familial intimacy. This theological truth assures believers of their secure standing in God's family and the unwavering solidarity of their High Priest.
Reflection and Application
The truth that Jesus Christ, the Son of God, is not ashamed to call us His brethren is a profound source of comfort, security, and identity for every believer. It means that despite our imperfections, our past sins, and our ongoing struggles, we are fully accepted, deeply loved, and intimately connected to the very heart of God's family through Christ. This reality should dismantle any feelings of unworthiness or distance from God, empowering us to approach Him with confidence and boldness, knowing that our High Priest fully identifies with our human experience. It calls us to live lives worthy of this sacred relationship, reflecting the holiness to which we have been called and extending the same grace and love to others, recognizing them as fellow brethren in Christ. Our identity is no longer defined by our failures but by our adoption into God's family, secured by Christ's unwavering solidarity.
Questions for Reflection
FAQ
What does "all of one" mean in this verse?
The phrase "all of one" (Greek: ek henos pantes) signifies a shared origin, common nature, or spiritual kinship between Jesus Christ and those He sanctifies. It does not mean that believers become divine in the same way Christ is, but rather that both Christ and believers ultimately derive their existence and spiritual life from the same divine source—God the Father. This unity forms the basis for Christ's willingness to call believers His "brethren," emphasizing a profound familial bond and shared destiny in God's redemptive plan. It highlights that all who are sanctified by Christ are brought into the one family of God, with Christ as the firstborn among many brethren (Romans 8:29).
Why is it significant that Jesus is "not ashamed" to call believers brethren?
The significance of Jesus "not being ashamed" is immense. It underscores His profound humility, boundless love, and complete acceptance of humanity despite our fallen nature and sin. In ancient cultures, one might be ashamed to associate with those of lower status, or those who brought dishonor. For the divine Son of God, who is infinitely glorious and holy, to willingly identify with sinful humanity to the point of calling them "brethren" is an act of extraordinary grace. It demonstrates that His love overcomes any potential for disdain or embarrassment, affirming the deep value and dignity He bestows upon those He redeems. This willingness to identify fully with humanity is crucial for His role as our High Priest, who can sympathize with our weaknesses because He Himself was tempted in every way, yet without sin (Hebrews 4:15).
Christ-Centered Fulfillment
Hebrews 2:11 finds its ultimate fulfillment in the person and work of Jesus Christ, who perfectly embodies both the Sanctifier and the "one" from whom all spiritual life flows. His incarnation, where He willingly "partook of the same" flesh and blood as humanity (Hebrews 2:14), is the supreme act of solidarity that enables this profound brotherhood. By becoming human, Jesus entered into our condition, experiencing temptation, suffering, and death, yet without sin (Hebrews 4:15). This shared humanity is not a mere formality but the very foundation upon which He sanctifies us, setting us apart for God through His atoning sacrifice on the cross. His resurrection and ascension confirm His victory over sin and death, establishing Him as the "firstborn among many brethren" (Romans 8:29), who leads "many sons to glory" (Hebrews 2:10). Thus, Christ's willingness to call us "brethren" is the glorious outcome of His entire redemptive mission, culminating in our adoption as children of God (Galatians 4:4-7) and co-heirs with Him (Romans 8:17), a testament to His perfect love and unwavering commitment to His people.