TRV
“I will put my trust in him, . . .”
and then it goes on,
“Here I am, along with the children God has given me.”
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
Nine Centuries of Reception
6 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.
This indeed he brings forward naturally. But this "I will put my trust in Him" (2 Sam. xxii. 3), what does it mean? For what follows this is also introduced naturally. "Behold, I and the children which God hath given Me." (Isa. viii. 18.) For as here He shows Himself a Father, so before, a Brother. "I will declare Thy name unto My brethren," He saith.
He [Christ] has given us in holy baptism regeneration, and by this he makes us his own body, his own flesh, his offspring—as it is written, “Here am I, and the children God has given me.”
The phrase “he is not ashamed” suffices to bring out the difference in sonship. Speaking of masters and slaves we are accustomed to bring out the humility of masters by saying, “He is not afraid to eat and drink with his servants, to sit with them and personally to tend those of them who are ill.” So this is what he is implying here as well, that the one who for our sakes accepted suffering is not ashamed to call “brethren” those for whom he endured the suffering—and not only “brethren,” he also calls them “children.” Likewise the Lord in the sacred Gospels said to the divine apostles, “Little children, yet a little while I am with you,” and again, “Children, have you any fish?” He also shows that what is said in lowly fashion is said in reference to the incarnation: to the phrase “he is not ashamed” he linked “I shall have trust in him,” that is, he is not ashamed on account of the salvation of humankind even to use language at variance with his own dignity.
We who are numbered among the children have partaken of the blood and flesh of God, that is, we are in blood and flesh, and in perishable and earthly bodies. For this reason, the only-begotten Word of God, being life by nature, partook of the same, and not in any other way, but similarly to us.
"that through death." Then he also speaks of the reason for the Incarnation.
"The," Paul says, "the Devil", who has the power of death, might be destroyed; and he will be destroyed through death, as it is said, O Wisdom of God! Through death, the Devil had the power; through death, he will be abolished. Christ used against the Devil those arms which He himself was powerful with. How then does He rule over death? Because He is the ruler of sin, from which death comes, and He rules over death, that is, sin is the power of death. Therefore, having sin and being its possessor, He has the power of death (for we say that sin is the power of death). So that it might be thus: through His own death, He abolished sin, having the Devil as a servant, which is the strength of the power of death. For if this had not prevailed over man, death would not have entered into the world.
"I will put my trust in him." Since he previously called Him brother and internally father, he signifies that these indeed are names of kindness and grace, but by nature and truth, God is, he says. For who trusts in anyone else except in God alone? And if he were to say: Do not think that hearing Him being called brother and father refers to someone among the common people, God is, he says, in whom it is written that one must trust.
"Here I am, and the children." Here our Father made Christ. But he says: He gave, on account of humanity, just as it is said: "Afterward I will give you the nations as your inheritance." (Ps. 2:8) "Since, therefore, the sons," that is, men, "have communion with flesh and blood; in the same way," that is, similarly and truly, not according to some fantasy, as certain heretics say, He Himself became a partaker of flesh and blood: so that in this also He might demonstrate the love He has for the sons.
The Father made Christ our own. And He gave, for the sake of humanity. Similar to that, "Ask of me, and I will give you the nations as your inheritance." (Ps. 2:8)
"Therefore", therefore, he says, "the children," that is, the humans, "share in flesh and blood, he likewise," that is, truly and not according to some fantasy, as certain heretics say, He Himself shared in flesh and blood, so that in this also He might demonstrate the love He has for the sons.
121. - Above, the Apostle, desiring to prove Christ’s eminence over the angels, relied on the authority of a prophet who said something pertaining to Christ’s dignity, such as, ‘you put everything in subjection under his feet’, and something pertaining to His Passion, namely, ‘you have made him a little less than the angels’. But this seems to militate against his chief intention, which is to prefer Christ over the angels. Consequently, he explains this more fully in this section, where he does three thing: first, he shows in what sense that lessening is to be understood; secondly, he describes the suitability of the Passion (v. 10) In regard to the first he does two things: first, he explains a statement he made; secondly, he describes the Passion (v. 9b).
122. - He said therefore: What is man that you are mindful of him? You have crowned him with glory and honor. You have subjected all things under his feet. You have made him a little lower than the angels. These are the things the prophet predicted of Christ, and already we see many of them fulfilled. Hence, it is certain that the rest will be fulfilled, namely, that all things will be subjected under his feet. ‘The accomplishments of the past give assurance for the future’ (Gregory). Then he continues, but we see Jesus, who for a little while, was made lower than the angels, crowned with glory and honor for suffering death, which was the cause of His exaltation: ‘For which cause God also exalted him’ (Phil. 2:9). He says, of death, because He did not endure just any death, but the bitterest and most shameful: ‘Let us condemn him to a most shameful death’ (Wis. 2:20). Or, another way: We see Jesus, and when asked Who He is, answers: He Who by suffering death was made a little lower than the angels and then crowned with honor and glory. This lessening was due only to His suffering of death. Nor is this strange, because in this respect He is not only lower than the angels, but lower than men: ‘Despised and the most abject of men’ (Is. 53:2). A Gloss of Augustine against Maximus says that Christ was made a little lower than the angels, not because of a condition of His nature but because of the Passion. For as to the nature of the human mind, which Christ assumed without sin, nothing is greater but the Trinity alone. In body He is less than the angels, because He suffered in his body. But this seems to be contrary to Dionysius, who says that angels are greater than men by reason of their natural participation in light. The answer is that we can speak two ways about the nature of the human mind and the angelic mind: in one way, according to what is natural, and then the angelic mind is more excellent and more noble than the nature of the human mind, because an angel receives knowledge of divine truth in a more excellent and fuller intellectual light, but man from creatures. In another way, we can consider the nature of each without sin in relation to happiness; they are then equal: ‘They will be as the angels in heaven’ (Mt. 22:30). Yet by reason of His excellent grace Christ in His human nature is greater than the angels. Consequently, His lessening is not in relation to the nature of His divinity nor absolutely according to His human nature, but in the sense that He suffered according to it. But we can say that Christ was crowned with a triple glory, namely, with the glory of holiness, which He had in the first instant of His conception; secondly, with the glory of the beatific vision, because from the first instant of His conception He possessed it; thirdly, with the glory of incorruptibility, which He merited after the Passion.
123. - Then (v. 9b) he describes Christ’s Passion from three viewpoints: first, from its cause; secondly, from its utility; thirdly from the manner.
124. - Only God’s grace was the cause, for that alone led Him to give His only begotten Son: ‘God so loved the world as to give his only begotten Son’ (Jn. 3:16); ‘But God commends his charity toward us, when as yet we were sinners according to the time Christ died for us’ (Rom. 5:8). Or, according to a Gloss of Augustine, that the grace of God, i.e., Christ Himself, Who is the grace of God, might taste death for all. Here grace is in the nominative case. But Christ is called grace because He is the author of grace: ‘Grace and truth came by Jesus Christ’ (Jn. 1:17). Or, because He is given freely: ‘A son has been given to us’ (Is. 9:6). Then the sense is this: He was made a little lower in order that He Who is the grace of God might taste death for all.
125. - For all: behold the usefulness. But for all can be understood in two ways: first, as applying to all the predestined, since it is only in the predestined that it is efficacious. Secondly, as applying absolutely to all so far as sufficiency is concerned; for of itself it is sufficient for all: ‘Who is the savior of all, but especially of the faithful’ (1 Tim. 4:10); ‘He died for all in general, because the price was sufficient for all. And if all do not believe, he nevertheless fulfilled His part’ (Chrysostom).
126. - Might taste: behold the manner. For a person who has not eaten or drunk much is said to have tasted. Therefore, because Christ did not continue in death but rose at once, He tasted death: ‘He shall drink of the torrent in the way’ (Ps. 109:7). One who is on the way hurries. Furthermore, taste is a discerner of flavor; hence one who tastes discerns more than one who drinks. Therefore, to indicate that He tasted death and pain, and that His death was not imaginary, as Mani and Apollinaris claim, he says, that he might taste death: ‘O, all you that pass by the way, attend and see, if there be any sorrow like to my sorrow’ (Lam. 1:12). But the manner is mentioned when he says, taste. Matthew (26:39) says the same thing: ‘If it be possible, let this chalice pass from me.’ He says this for two reasons: first, to express the bitterness of death, which is experienced by taste: ‘O, all you that pass by the way, attend and see if there be any sorrow like to my sorrow’ (Lam 1:12); ‘The drink shall be bitter to them that drink it’ (Is. 24:9); secondly, because just as tasting or not tasting lie in the power of the taster, so also the Passion of Christ was voluntary: ‘I have the power to lay down my life’ (Jn. 10:18).
127. - Then (v. 10) he shows the suitability from its usefulness. For God the Father is the cause of Christ’s death, since He is the One by whom all things exist as by an efficient cause, and for whom all things exist, as for a final cause. All things are for Him, because they are for communicating His goodness: and this was the cause inducing Him to produce things, and thus all things are finally for God: ‘The Lord has made all things for himself’ (Pr. 16:4). But effectively, all things are by Him: ‘Who made heaven and the sea and all things in it’ (Ps. 145:6); ‘I am the alpha and the omega, the beginning and the end’ (Rev. 1:8). ‘Of him and by him and in him are all things’ (Rom. 11:36). Therefore, it became Him as the author of all things to provide for all: ‘He has equally cared for all’ (Wis. 6:8). Secondly, it was fitting on the part of the cause, which, as has been stated, was the grace of God. But grace is ordained to glory: ‘The grace of God, life everlasting’ (Rom. 6:23). But God from all eternity predestined those whom He would lead to glory, i.e., all those who are adopted sons of God, because ‘if sons, heirs also’ (Rom. 8:17). Therefore, he says, who had brought many sons to glory. As if to say: He has one perfect Son naturally: ‘Therefore, having yet one son most dear to him’ (Mk 12:6); but the others are adopted and, therefore, must be brought into glory. Hence, he says: who had brought, i.e., foreordained them to be brought.
128. - And what was fitting for Him? This, namely, that he should make perfect the pioneer of their salvation, which consists in two things, namely, that they become sons and be brought into their inheritance. That they are sons they owe to the natural Son: ‘Whom he foreknew he also predestined to be made conformable to the image of his son’ (Rom. 8:29). But they obtain glory and the inheritance only through Him Whose inheritance it is by right and Who is the brightness of glory. Therefore, because we obtain those two things through the Son, He is fittingly called the pioneer of salvation: ‘He will save his people from their sins’ (Mt. 1:21); ‘Looking on Jesus, the author and finisher of our faith’ (Heb. 12:12). Therefore it was fitting that the Father send the author of salvation, namely, His Son, Who had brought many sons into glory. To be perfected through suffering, i.e., by merit. For He, as the natural Son, is altogether perfect, but because He was lessened in the Passion He had to be made perfect by the merit of the Passion: ‘Ought not Christ to have suffered these things and so to enter into his glory’ (Lk. 24:26)?
129. - Then (v. 11) he proves what he had said. Here he does two things: first, he proves his conclusion on the part of the Father sanctifying; secondly, on the part of the Son sanctified (v. 14). In regard to the first he does two things: first, he states his conclusion; secondly, he proves it by an authority (v. 11b).
130. - He says, therefore: For both he that sanctifies and they that are sanctified have one origin. But it should be noted that the Apostle had said three things above: first, that Christ is the cause of salvation, in which he shows that we depend on Him as on a Savior; secondly, he shows that the Father is the finisher of Christ by the merit of the Passion, so that in this, Christ depends on the Father; thirdly, that the Father brings us into glory, which also shows that we depend on God. Accordingly, the Apostle does three things here: first he shows that we depend on Christ, for the one sanctified depends on the sanctifier: ‘Jesus also, that he might sanctify the people by his own blood, suffered without the gate’ (Heb. 13:12). Therefore, it has been well said that because He is the author and sanctifier, we depend on him; but He depends on the Father, from Whom He has power to sanctify; which is the second. But all, namely, He that sanctifies and we who are sanctified, have one origin, namely, of the Father; this is the third: ‘Heirs of God; co-heirs with Christ’ (Rom. 8:17).
131. - Then he proves there points with three authorities: first, that Christ, as the mediator and author of salvation, brings God’s gifts to us; hence, he says, that is why, namely, because He and we depend on the Father, he is not ashamed to call them brethren, because all are of the same Father: ‘Have we not all one Father’ (Mal 2:10); ‘That he might be the firstborn among many brethren’ (Rom. 8:29). Therefore, it is stated in Ps. 21 (v. 23): ‘I will declare your name to my brethren;’ ‘Go to my brethren’ (Jn. 20:17). But note that he says, he is not ashamed to call them brethren, because some born of an ignoble race are ashamed to recognize their brethren, if they are promoted: ‘The brethren of a poor man hate him’ (Pr. 19:7). But not Christ, for He says, I will proclaim your name to my brethren: ‘Father, I have manifested your name to the men whom you have given me’ (Jn. 17:6); ‘The only begotten who is in the bosom of the Father, he has declared him’ (Jn. 1:18).
132. - Then he shows the fruit of this manifestation when he says, in the midst of the congregation will I praise you. As if to say: This forms a great Church in the midst of which I will praise you. He says, in the midst, because just as a pillar in the midst of a house supports it and a lamp in the midst of a house gives light and the heart in the midst of the body gives life, so Christ is in the midst of the Church. Furthermore, in the midst, because He was not sent to one people, as Moses was: ‘In Judea God is known; his name is great in Israel’ (Ps. 75:2), but He was sent for the salvation of all: ‘He has wrought salvation in the midst of the earth’ (Ps. 73:12). Therefore, it is stated in Lk (24:36) that Jesus stood in the midst of His disciples. On this point it should be noted that before the Law it was the custom that all the firstborn were priests, and this pertained to the right of primogeniture. But Christ is a brother and firstborn; therefore, He is a priest. But a priest who sanctifies the people is a mediator between God and the people: ‘I was the mediator and stood between the Lord and you at that time’ (Dt. 5:5). Therefore, it pertains to him to announce the things of God to the people and to bring the things of the people to God. He does the first by preaching; hence, he says, I will proclaim your name to my brethren, i.e., I will bring them to know you, and this to sanctify them: ‘Sanctify them in the truth’ (Jn. 17:17). The second He accomplishes by doing, when He makes men burst forth in praise of God. Hence, he says, in the midst of the congregation will I praise you.
133. - Then when he says, and again, he shows that Christ Himself depends on the Father by the fact that He says, I will put my trust in him: ‘In you, Lord, have I hoped; let me never be confounded’ (Ps. 30:2). But he shows the kind of hope He has, namely, firm hope, which is called trust: for hope, even though it is not concerned with the impossible, sometimes has fear joined to it, and then it his properly called hope. But sometimes hope is firm and without fear; then it is called trust. This is the hope Christ had.
134. - He says, therefore, I will put my trust in him, i.e., I will have confidence in His help. But the saints say that in Christ there is neither faith nor hope, but only charity. I answer that hope is one thing and trust another: for hope is the expectation of future happiness; and this was not in Christ, because He was happy from the instant of His conception. But trust is the expectation of help, and in regard to this there was hope in Christ, inasmuch as He awaited help from the Father during His Passion. Therefore, whenever we read that Christ had hope, this is not to be understood as referring to its principal, which is happiness, but as referring to the glory of the resurrection and of the glory conferred on His body.
135. - Then when he repeats, and again, he shows that we depend on the Father: Here am I and the children whom God has given me: ‘Yours they were and to me you gave them’ (Jn. 17:6); ‘Children, have you any fish’ (Jn. 21:5)? They are called children on account of their purity: ‘If the young men be clean especially from women’ (1 Sam. 21:4); and a bit later he continues: ‘The vessels of the young men were holy.’ They are called children because of their purity: ‘Behold, I and the children whom the Lord has given me are signs and portents in Israel from the Lord of hosts’ (Is. 8:18). Also on account of their simplicity: ‘Brethren do not become children in sense: but in malice be children’ (1 Cor. 14:20); also because of their humility: ‘unless you be converted and become as little children, you shall not enter into the kingdom of heaven’ (Mt. 18:3). He shows that not only is He from God, but also the children; hence he continues, whom God has given me. This shows that both he that sanctifies and they that are sanctified have all one origin, because it says in Jn (6:44): ‘No one can come to me, unless the Father who sent me draw him.’
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Summary
Hebrews 2:13 presents two profound Old Testament quotations from Isaiah 8:17-18, applied to Jesus Christ, which powerfully underscore His complete identification with humanity and His perfect reliance on God the Father. These verses are crucial for understanding the incarnation, Christ's solidarity with believers, and His role as the Son who leads many "children" to glory through His perfect obedience and trust.
Context
Literary Context
The immediate literary context of Hebrews 2:13 is the author's argument for the superiority of Christ over angels, yet paradoxically, His temporary humiliation. Hebrews 2:9 establishes that Jesus was "made a little lower than the angels for the suffering of death," emphasizing His full humanity as a necessary step for His atoning work. Following this, Hebrews 2:10 explains that God, "for whom are all things and by whom are all things, in bringing many sons to glory, made the captain of their salvation perfect through sufferings." This sets the stage for Christ's identification with humanity, as He is the one who sanctifies, and those who are sanctified are all from one source (Hebrews 2:11). The preceding verse, Hebrews 2:12, quotes Psalm 22:22, where Christ declares God's name "in the midst of the congregation," further solidifying His bond with His people. Hebrews 2:13 continues this theme of solidarity, using two more Old Testament passages to demonstrate Jesus' deep, familial connection with those He redeems, portraying Him as both trusting in God and leading His spiritual offspring.
Historical & Cultural Context
The book of Hebrews was written to Jewish Christians who were likely facing persecution or temptation to revert to Judaism. The author's primary aim is to demonstrate the absolute supremacy and finality of Jesus Christ and His New Covenant work over the Old Covenant system, including the Law, the priesthood, and the angelic mediation. The extensive use of Old Testament quotations, as seen in Hebrews 2:13, served to prove to this Jewish audience that Jesus was indeed the long-awaited Messiah, the fulfillment of their Scriptures. The specific quotes from Isaiah 8:17-18 originally referred to the prophet Isaiah and his children serving as "signs and wonders" in Israel, demonstrating God's faithfulness amidst national crisis. By applying these verses to Christ, the author recontextualizes them, showing that Jesus embodies the ultimate prophetic sign, and His followers are His spiritual "children," given to Him by God. This reinterpretation would have resonated with an audience steeped in prophetic tradition, emphasizing the continuity and fulfillment of God's plan in Christ.
Key Themes
Hebrews 2:13 contributes significantly to several major theological and narrative themes within the book of Hebrews and broader biblical theology. Firstly, it powerfully reinforces the theme of Christ's Full Humanity and Incarnation. Despite His divine nature, Jesus fully entered into the human experience, including the need to trust God, thus becoming a sympathetic High Priest (Hebrews 4:15). Secondly, it highlights Christ's Perfect Trust and Obedience to the Father, even unto death, setting Him apart as the ideal example for believers and the perfect sacrifice. Thirdly, the verse underscores Christ's Solidarity and Identification with Humanity, particularly with believers whom He is "not ashamed to call brethren" (Hebrews 2:11). This deep bond forms the basis of the new Family of God, where believers are seen as Christ's "children" given to Him by the Father. Finally, the use of Old Testament quotations emphasizes the theme of Messianic Fulfillment, demonstrating that ancient prophecies find their ultimate and profound meaning in the person and work of Jesus Christ, validating His messianic claims to a Jewish audience.
Exposition and Analysis
Key Word Analysis
To convince (by argument, true or false); by analogy, to pacify or conciliate (by other fair means); reflexively or passively, to assent (to evidence or authority), to rely (by inward certainty). In the context of "I will put my trust in him," this word signifies a deep, inward certainty and reliance on God. It speaks to Jesus' active and complete submission to the Father's will, demonstrating His perfect human faith and dependence, even in the face of suffering. This trust is not a mere intellectual assent but a profound, active reliance that shaped His entire incarnate life.
A childling (of either sex), i.e. (properly), an infant, or (by extension) a half-grown boy or girl; figuratively, an immature Christian. When the author of Hebrews applies this term to believers as "the children which God hath given me," it emphasizes a familial, dependent relationship. It highlights Christ's role as the elder brother and guardian, and believers as His spiritual offspring, implying His care, protection, and responsibility for their spiritual growth and ultimate salvation. The term underscores the intimacy and belonging within the family of God.
To give (used in a very wide application, properly, or by implication, literally or figuratively; greatly modified by the connection). In the phrase "which God hath given me," this verb emphasizes the divine initiative and sovereignty in the salvation process. Believers are not merely self-chosen but are divinely "given" by the Father to the Son. This concept highlights the Father's role in the redemptive plan and the Son's perfect reception and stewardship of those entrusted to Him, reinforcing the security of believers in Christ.
Verse Breakdown
"And again, I will put my trust in him."
This clause is a quotation from Isaiah 8:17. The "again" indicates a further Old Testament witness, building on the previous quote in Hebrews 2:12. Attributed to Jesus, it profoundly demonstrates His full humanity and His perfect example of faith. Even as the Son of God, in His incarnate state, Jesus lived a life of absolute reliance and unwavering trust in God the Father. This statement underscores His complete identification with humanity, experiencing the human condition, including the need for faith, yet without sin. It portrays Him as the ultimate model of dependence on God.
"And again, Behold I and the children which God hath given me."
This second clause is a quotation from Isaiah 8:18, where Isaiah speaks of himself and his children as "signs and wonders in Israel." The "again" signals another prophetic testimony. The author of Hebrews applies this directly to Jesus, presenting believers as Christ's "children" or spiritual offspring. This powerfully emphasizes Jesus' deep identification with those He came to save. He does not merely save them from a distance; He embraces them as His own, sharing in their humanity to redeem them. The phrase "which God hath given me" highlights the Father's sovereign role in bringing believers to Christ, underscoring the divine initiative in salvation and the secure relationship between Christ and His chosen ones.
Literary Devices
The author of Hebrews masterfully employs several literary devices in Hebrews 2:13. The most prominent is Quotation/Allusion, as the verse consists entirely of two direct quotations from Isaiah 8:17-18. This technique serves to ground the author's theological arguments in the authoritative Old Testament Scriptures, thereby appealing to the Jewish background of his audience and demonstrating the continuity of God's redemptive plan. Furthermore, the author employs Typology by re-contextualizing Isaiah's words, originally about the prophet and his natural children, and applying them to Jesus and His spiritual children (believers). This shows how Old Testament figures and events foreshadowed the ultimate reality found in Christ. The repeated phrase "And again" functions as a Literary Marker, signaling the introduction of additional scriptural proofs and emphasizing the cumulative weight of prophetic testimony. Finally, the verse utilizes Personification by attributing the words of Isaiah directly to Jesus, thereby highlighting Christ's full humanity and His active role in the family of God.
Theological and Thematic Connections
Hebrews 2:13 profoundly articulates the theological truth of Christ's full humanity and His intimate solidarity with those He came to save. By quoting Isaiah 8:17, the author emphasizes that Jesus, though divine, fully embraced human dependence, living a life of perfect trust in the Father. This trust was not a weakness but a necessary aspect of His obedient submission, qualifying Him to be the perfect High Priest who can sympathize with our weaknesses because He was tempted in every respect as we are, yet without sin (Hebrews 4:15). The second quotation from Isaiah 8:18 reveals the profound familial bond between Christ and believers. We are not merely subjects but "children" given to Him by God, signifying a deep, secure, and intimate relationship. This highlights the Father's sovereign act in salvation and the Son's loving embrace of those entrusted to Him, establishing the church as the new family of God, with Christ as its head and elder brother.
Reflection and Application
Hebrews 2:13 offers immense encouragement and a powerful pattern for Christian living. First, it reminds us that Jesus, our Savior, fully understands the human experience, including the profound need for trust and reliance on God. His perfect trust in the Father, even unto death on the cross, is not merely an abstract theological concept but a tangible example for us to emulate in all circumstances. When we face trials, uncertainties, or temptations, we can look to Christ's unwavering faith as our guide, knowing that He has walked this path before us. Second, this verse reaffirms our incredibly secure position as members of God's family through Christ. We are not just saved individuals, but "children" given to Him by the Father, deeply loved, cared for, and eternally secure in His embrace. This truth should inspire profound confidence in His protection, provision, and perseverance, knowing that our Elder Brother has identified with us completely and will never abandon His own. Our identity is rooted in being His, a gift from the Father, leading to a life of worship and grateful obedience.
Questions for Reflection
FAQ
Why does the author of Hebrews quote Isaiah 8:17-18 and apply it to Jesus?
The author quotes Isaiah 8:17-18 to demonstrate Christ's full identification with humanity and His perfect obedience. In its original context, Isaiah spoke of his own trust in God and presented himself and his children as signs. By attributing these words to Jesus, the author shows that Jesus is the ultimate fulfillment of these prophetic themes. The first quote ("I will put my trust in him") highlights Jesus' perfect human faith and dependence on the Father, a crucial aspect of His incarnate life and His qualification as a sympathetic High Priest (Hebrews 4:15). The second quote ("Behold I and the children which God hath given me") emphasizes Jesus' solidarity with believers, portraying them as His spiritual family, given to Him by the Father. This reinforces the idea that Christ is not ashamed to call believers His "brethren" (Hebrews 2:11), establishing a profound familial bond.
Who are the "children which God hath given me" in this verse?
The "children which God hath given me" refers to believers, those who have been redeemed by Christ and brought into God's family. The author of Hebrews applies the original words of Isaiah (who spoke of his own biological children as signs) to Jesus' spiritual offspring. This signifies that believers are not merely individuals saved by Christ, but they are intimately connected to Him as His spiritual family. This concept is echoed in other New Testament passages, such as John 1:12, where those who receive Christ are given the right to become "children of God," and John 6:37, where Jesus states that "all that the Father gives me will come to me." It underscores the divine initiative in salvation and the secure, familial relationship between Christ and His redeemed people.
Christ-Centered Fulfillment
Hebrews 2:13 finds its profound Christ-centered fulfillment in the person and work of Jesus as the incarnate Son of God, who perfectly embodies both divine authority and human solidarity. The first quotation, "I will put my trust in him," reveals Jesus' perfect human dependence on the Father, a dependence that was essential for Him to fully identify with humanity and become the perfect sacrifice for sin. He lived a life of unwavering faith, modeling for us the very trust required to please God (Hebrews 11:6). This perfect trust culminated in His obedient death on the cross, where He fully submitted to the Father's will, thereby securing our salvation. The second quotation, "Behold I and the children which God hath given me," beautifully encapsulates Christ's redemptive purpose: to bring many "sons" to glory (Hebrews 2:10). Through His incarnation, death, and resurrection, Jesus has gathered a spiritual family, those whom the Father has "given" to Him (John 17:6). He is not ashamed to call us His "brethren" (Hebrews 2:11), having shared in our humanity so that we might share in His divine life. Thus, this verse points to Jesus as the faithful Son who, through His perfect trust and solidarity, brings us into the secure and intimate family of God, making us co-heirs with Him (Romans 8:17) and members of His body, the Church, over which He is the head (Ephesians 1:22-23).