Exegetical and Hermeneutical Commentary of Hebrews 2:13
And again, I will put my trust in him. And again, Behold I and the children which God hath given me.
13. And again, I will put my trust in him ] The quotation is probably from Isa 8:17, but nearly the same words are found in Psa 18:2 and 2Sa 22:3 (LXX.). The necessity of putting His trust in God is a proof of Christ’s humanity, and therefore of His brotherhood with us. When He was on the Cross His enemies said by way of taunt, “ He trusted in God ” (Mat 27:43).
Behold, I, and the children which God hath given me ] This verse furnishes a marked instance of the principles of Biblical interpretation, of which we have already seen many specimens. Isaiah by the prophetess has a son to whom he is bidden to give the name Maher-shalal-hash-baz, or “ Speed-plunder-haste-spoil;” to his elder son he has been bidden to give the name Shear-Jashub, “ a remnant shall remain; ” and as the names of both sons are connected with prophecies concerning Israel he says “Lo! I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts.” The words are here entirely dissociated from their context and from their primary historical meaning to indicate the relation between Christ and His redeemed children. The LXX. in Isa 8:17 insert the words “And He will say,” and some have supposed that the author (who, like most Alexandrians, was evidently unacquainted with the original Hebrew) understood these words to imply that it was no longer the Prophet but the Messiah who was the speaker. It is however more probable that he took for granted the legitimacy of his application. In this he merely followed the school of interpretation in which he had been trained, in accordance with principles which were at that period universally accepted among Jews and Christians. We must ourselves regard it as a somewhat extreme instance of applying the words of Scripture in a Messianic sense. But we see the bearing of the illustration upon the immediate point in view, when we recall the typical character and position of Isaiah, and therefore the mystic significance which was naturally attached to his words. Our Lord Himself uses, with no reference to Isaiah, a similar expression, “those that thou gavest me,” in Joh 17:12.
Fuente: The Cambridge Bible for Schools and Colleges
And again – That is, it is said in another place, or language is used of the Messiah in another place, indicating the confidence which he put in God, and showing that he partook of the feelings of the children of God, and regarded himself as one of them.
I will put my trust in him – I will confide in God; implying:
(1) A sense of dependence on God; and,
(2) Confidence in him. It is with reference to the former idea that the apostle seems to use it here – as denoting a condition where there was felt to be need of divine aid. His object is to show that he took part with his people, and regarded them as brethren – and the purpose of this quotation seems to be to show that he was in such a situation as to make an expression of dependence proper. He was one with his people, and shared their dependence and their piety – using language which showed that he was identified with them, and could mingle with the tenderest sympathy in all their feelings. It is not certain from what place this passage is quoted. In Psa 18:2, and the corresponding passage in 2Sa 22:3, the Hebrew is echacah bow – I will trust in him; but this Psalm has never been regarded as having any reference to the Messiah, even by the Jews, and it is difficult to see how it could be considered as having any relation to him. Most critics, therefore, as Rosenmuller, Calvin, Koppe, Bloomfield, Stuart, etc., regard the passage as taken from Isa 8:17. The reasons for this are:
(1)That the words are the same in the Septuagint as in the Epistle to the Hebrews;
(2)The apostle quotes the next verse immediately as applicable to the Messiah;
(3)No other place occurs where the same expression is found.
The Hebrew in Isa 8:17, is weqiwweytiy-low – I will wait for him, or I will trust in him – rendered by the Septuagint pepoithos esomai ep’ auto – the same phrase precisely as is used by Paul – and there can be no doubt that he meant to quote it here. The sense in Isaiah is, that he had closed his message to the people; he had been directed to seal up the testimony; he had exhorted the nation to repent, but he had done it in vain; and he had now nothing to do but to put his trust in the Lord, and commit the whole cause to him. His only hope was in God; and he calmly and confidently committed his cause to him. Paul evidently designs to refer this to the Messiah; and the sense as applied to him is, The Messiah in using this language expresses himself as a man. It is people who exercise dependence on God; and by the use of this language he speaks as one who had the nature of man, and who expressed the feelings of the pious, and showed that he was one of them, and that he regarded them as brethren. There is not much difficulty in the argument on the passage; for it is seen that in such language he must speak as a man, or as one having human nature; but the main difficulty is on the question how this and the verse following can be applied to the Messiah? In the prophecy, they seem to refer solely to Isaiah, and to be expressive of his feelings alone – the feelings of a man who saw little encouragement in his work, and who having done all that he could do, at last put his sole trust in God. In regard to this difficult, and yet unsettled question, the reader may consult my Introduction to Isaiah, section 7. The following remarks may serve in part to remove the difficulty.
(1) The passage in Isaiah Isa 8:17-18, occurs in the midst of a number of predictions relating to the Messiah – preceded and followed by passages that had an ultimate reference undoubtedly to him; see Isa 7:14; Isa 8:8; Isa 9:1-7, and the notes at those passages.
(2) The language, if used of Isaiah, would as accurately and fitly express the feelings and the condition of the Redeemer. There was such a remarkable similarity in the circumstances that the same language would express the condition of both. Both had delivered a solemn message to people; both had come to exhort them to turn to God, and to put their trust in him and both with the same result. The nation had disregarded them alike, and now their only hope was to confide in God, and the language used here would express the feelings of both – I will trust in God. I will put confidence in him, and look to him.
(3) There can be little doubt that in the time of Paul this passage was regarded by the Jews as applicable to the Messiah. This is evident, because:
- Paul would not have so quoted it as a proof text unless it would be admitted to have such a reference by those to whom he wrote; and,
(b)Because in Rom 9:32-33, it is evident that the passage in Isa 8:14, is regarded as having reference to the Messiah, and as being so admitted by the Jews. It is true that this may be considered merely as an argument ad hominem – or an argument from what was admitted by those with whom he was reasoning, without vouching for the precise accuracy of the manner in which the passage was applied – but that method of argument is admitted elsewhere, and why should we not expect to find the sacred writers reasoning as other people do, and especially as was common in their own times?
(Yet the integrity of the apostle would seem to demand, that he argue not only ex concessis, but ex veris. We cannot suppose for a moment, that the sacred writers (whatever others might do), would take advantage of erroneous admissions. We would rather expect them to correct these. Proceed upon them, they could not; see the supplementary note on Heb 1:5. Without the help of this defense, what the author has otherwise alleged here, is enough to vindicate the use the apostle has made of the passage; see also the note on Heb 2:6.)
The apostle is showing them that according to their own Scriptures, and in accordance with principles which they themselves admitted, it was necessary that the Messiah should be a man and a sufferer; that he should be identified with his people, and be able to use language which would express that condition. In doing this, it is not remarkable that he should apply to him language which they admitted to belong to him, and which would accurately describe his condition.
(4) It is not necessary to suppose that the passage in Isaiah had an original and primary reference to the Messiah. It is evident from the whole passage that it had not. There was a primary reference to Isaiah himself, and to his children as being emblems of certain truths. But still, there was a strong resemblance, in certain respects, between his feelings and condition and those of the Messiah. There was such a resemblance that the one would not unaptly symbolize the other. There was such a resemblance that the mind – probably of the prophet himself, and of the people – would look forward to the more remote but similar event – the coming and the circumstances of the Messiah. So strong was this resemblance, and so much did the expressions of the prophet here agree with his declarations elsewhere pertaining to the Messiah, that in the course of time they came to be regarded as relating to him in a very important sense, and as destined to have their complete fulfillment when he should come. As such they seem to have been used in the time of Paul; and no one can prove that the application was improper. Who can demonstrate that God did not intend that those transactions referred to by Isaiah should be designed as symbols of what would occur in the time of the Redeemer? They were certainly symbolical actions – for they are expressly so said to have been by Isaiah himself Isa 8:18, and none can demonstrate that they might not have had an ultimate reference to the Redeemer.
And again – In another verse, or in another declaration; to wit, Isa 8:18.
Behold I and the children which God hath given me – This is only a part of the passage in Isaiah, and seems to have been partially quoted because the point of the quotation consisted in the fact that he sustained to them somewhat of the relation of a parent toward his children – as having the same nature, and being identified with them in interest and feeling. As it is used by Isaiah, it means that he and his children were for signs and emblems to the people of his time – to communicate and confirm the will of God, and to be pledges of the divine favor and protection; see the notes at the passage in Isaiah. As applied to the Messiah, it means that he unstained to his people a relation so intimate that they could be addressed and regarded as his children. They were of one family; one nature. He became one of them, and had in them all the interest which a father has in his sons. He had, therefore, a nature like ours; and though he was exalted above the angels, yet his relation to man was like the most tender and intimate earthly connections, showing that he took part in the same nature with them. The point is, that he was a man; that since those who were to be redeemed partook of flesh and blood, he also took part of the same Heb 2:14, and thus identified himself with them.
Fuente: Albert Barnes’ Notes on the Bible
Verse 13. I will put my trust in him.] It is not clear to what express place of Scripture the apostle refers: words to this effect frequently occur; but the place most probably is Ps 18:2, several parts of which psalm seem to belong to the Messiah.
Behold I and the children which God hath given me.] This is taken from Isa 8:18. The apostle does not intend to say that the portions which he has quoted have any particular reference, taken by themselves, to the subject in question; they are only catch-words of whole paragraphs, which, taken together, are full to the point; because they are prophecies of the Messiah, and are fulfilled in him. This is evident from the last quotation: Behold I and the children whom the Lord hath given me are for signs and for wonders in Israel. Jesus and his disciples wrought a multitude of the most stupendous signs and wonders in Israel. The expression also may include all genuine Christians; they are for signs and wonders throughout the earth. And as to the 18th Psalm, the principal part of it seems to refer to Christ’s sufferings; but the miracles which were wrought at his crucifixion, the destruction of the Jewish state and polity, the calling of the Gentiles, and the establishment of the Christian Church, appear also to be intended. See among others the following passages: SUFFERINGS – The sorrows of death compassed me – in my distress I called upon the Lord. MIRACLES at the crucifixion – The earth shook and trembled – and darkness was under his feet. DESTRUCTION of the Jewish state – I have pursued mine enemies and overtaken them; they are fallen under my feet. CALLING of the GENTILES – Thou hast made me head of the heathen; a people whom I have never known shall serve me; as soon as they hear of me – they shall obey me, c., c. A principal design of the apostle is to show that such scriptures are prophecies of the Messiah that they plainly refer to his appearing in the flesh in Israel and that they have all been fulfilled in Jesus Christ, and the calling of the Gentiles to the privileges of the Gospel. To establish these points was of great importance.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And again, I will put my trust in him: this is a further proof that Christs sanctified ones are his brethren, his exercising himself in a necessary work proper to that brotherhood only. They are all of the household of faith, Gal 6:10; their business is to believe in God. All who do so, are brethren; Christ doth so, and so is a Brother to them; he and they rely on one and the same God and Father to both: he did believe, confide, and rest on God, that he would help his humanity to go through all his works and sufferings to the perfecting of that of redemption. Some say he spake this in the person of David in Psa 18:2, because Psa 18:49 is applied to Christ by the Spirit in Rom 15:9. But others think that Psalm is not so properly understood of Christ, and that these words are not found in the Septuagint, which the apostle frequently useth, as being most familiar with these Hebrews; but that these words of his trusting in God, and of his children, are to be found near together in Isa 8:17,18, which chapter is a clear prophecy of this God-man the Redeemer, and punctually fulfilled by him on earth. This seems most rationally to be the place the apostle refers as to both these texts.
And again, Behold I and the children which God hath given me: this is the third proof, which, though it be literally Isaiahs words, who complained how himself and the children of God in his days were scorned by the world for cleaving to him, yet herein was he a type of Christ, and in him was it eminently fulfilled. This the word
Behold intimates, it being a matter of great weight and importance, to be attended, to be considered and unstood, by the church.
I and the children which God hath given me; I and my brethren, children of the same heavenly Father, Joh 11:52; 20:17; 1Jo 3:1; which my Father of free grace chose and delivered on my purchase, and whom he had fitted and wrought by his Spirit, to be brought home by him unto glory, though they were the wonder and contempt of this world, Joh 17:2,6,8,9,11,19,22,24.
Fuente: English Annotations on the Holy Bible by Matthew Poole
13. I will put my trust in himfromthe Septuagint, Isa 8:17,which immediately precedes the next quotation, “Behold, I andthe children,” c. The only objection is the following words,”and again,” usually introduce a new quotation,whereas these two are parts of one and the same passage. However,this objection is not valid, as the two clauses express distinctideas “I will put my trust in Him” expresses His filialconfidence in God as His Father, to whom He flees from Hissufferings, and is not disappointed; which His believing brethrenimitate, trusting solely in the Father through Christ, and notin their own merits. “Christ exhibited this “trust,”not for Himself, for He and the Father are one, but for His ownpeople” (Heb 2:16). Eachfresh aid given Him assured Him, as it does them, of aid for thefuture, until the complete victory was obtained over death and hellPhp 1:16 [BENGEL].
Behold I and the children,c. (Isa 8:18). “Sons”(Heb 2:10), “brethren”(Heb 2:12), and “children,”imply His right and property in them from everlasting. He speaks ofthem as “children” of God, though not yet in being, yetconsidered as such in His purpose, and presents them beforeGod the Father, who has given Him them, to be glorified with Himself.Isaiah (meaning “salvation of Jehovah”) typicallyrepresented Messiah, who is at once Father and Son, Isaiah andImmanuel (Isa 9:6). He expresseshis resolve to rely, he and his children, not like Ahaz and the Jewson the Assyrian king, against the confederacy of Pekah of Israel, andRezin of Syria, but on Jehovah and then foretells the deliverance ofJudah by God, in language which finds its antitypical fullrealization only in the far greater deliverance wrought by Messiah.Christ, the antitypical Prophet, similarly, instead of the humanconfidences of His age, Himself, and with Him GODTHE FATHER’Schildren (who are therefore His children, and soantitypical to Isaiah’s children, though here regarded as His”brethren,” compare Isa9:6; “Father” and “His seed,” Isa53:10) led by Him, trust wholly in God for salvation. Theofficial words and acts of all the prophets find their antitype inthe Great Prophet (Re 19:10),just as His kingly office is antitypical to that of the theocratickings; and His priestly office to the types and rites of the Aaronicpriesthood.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Ver. 13 And again, I will put my trust in him,…. These words are taken not from Isa 8:17 where, in the Septuagint version, is a like phrase; for they are not the words of the Messiah there, but of the prophet; and besides, the apostle disjoins them from the following words, which stand there, by saying, “and again”; but they are cited from Ps 18:2 in which psalm are many things which have respect to the Messiah, and his times; the person spoken of is said to be made the head of the Heathen, to whom unknown people yield a voluntary submission, and the name of God is praised among the Gentiles,
Ps 18:43. The Targum upon it makes mention of the Messiah in
Ps 18:32 and he is manifestly spoken of under the name of David, in
Ps 18:50 and which verse is applied to the Messiah, by the Jews, both ancient and modern i: and these words are very applicable to him, for as man he had every grace of the Spirit in him; and this of faith, and also of hope, very early appeared in him; he trusted in God for the daily supplies of life, and that he would help him in, and through the work of man’s salvation; see Ps 22:9 he committed his Spirit into his hands at death, with confidence, and believed he would raise his body from the dead; and he trusted him with his own glory, and the salvation of his people: and this is a citation pertinent to the purpose, showing that Christ and his people are one, and that they are brethren; for he must be man, since, as God, he could not be said to trust; and he must be a man of sorrows and distress, to stand in need of trusting in God.
And again, behold I and the children which God hath given me; this is a citation from Isa 8:18 in which prophecy is a denunciation of God’s judgments upon Israel, by the Assyrians, when God’s own people among them are comforted with a promise of the Messiah, who is described as the Lord of hosts; who is to be sanctified, and be as a sanctuary to the saints, and as a stone of stumbling to others; and the prophet is ordered to bind and seal up the doctrine among the disciples, at which he seems astonished and concerned, but resolves to wait; upon which Christ, to encourage him, speaks these words; for they are not addressed to God, as the Syriac version renders them, “behold I and the children, whom thou hast given me, O God”; in which may be observed, that the saints are children with respect to God, who has adopted them, and with respect to Christ, who is their everlasting Father; that they were given to Christ as his spiritual seed and offspring, as his portion, and to be his care and charge; and that this is worthy of attention, and calls for admiration, that Christ and his people are one, and that he is not ashamed to own them before God and men.
i Echa Rabbati, fol. 50. 2. Tzeror Hammor, fol. 47. 3.
Fuente: John Gill’s Exposition of the Entire Bible
I will put my trust in him ( ‘ ). A rare periphrastic (intransitive) future perfect of , a quotation from Isa 8:17. The author represents the Messiah as putting his trust in God as other men do (cf. Heb 12:2). Certainly Jesus did this constantly. The third quotation ( , And again) is from Isa 8:18 (the next verse), but the Messiah shows himself closely linked with the children () of God, the sons () of verse 10.
Fuente: Robertson’s Word Pictures in the New Testament
I will put my trust, etc. Isa 8:17, 18. The passage occurs in an invective against the people’s folly in trusting to any help but God ‘s during the Syro – Israelitish war under Ahaz. The prophet is commanded to denounce those who trusted to soothsayers and not to God, and to bind and seal God ‘s testimony to the righteous party who maintained their confidence in him – a party comprising the disciples of Isaiah, and in whom lies the prophet ‘s hope for the future of Israel. Isaiah declares his own faith in God, and announces that he and his children have been appointed as living symbols of the divine will, so that there is no need of applying to necromancers. The names of the children are Shear – jashub a remnant shall return, and Maher – shalal – hash – baz haste – spoil – hurry – prey. These names will teach Israel that Assyria will spoil Damascus and Samaria; and that, in the midst of foreign invasion, God will still be with Judah, and will make a nation of the remnant which the war shall leave. The prophet and his children are thus omens of the nation ‘s fortunes. The children were babes at this time, and “the only unity which existed among them was that which exists between every father and his children, and that which resulted from their belonging to the same prophetic household and all bearing symbolic names (without knowledge of the fact on the part of the children).” 176 Our writer ignores the historical sense of the words, takes a part of a sentence and puts a messianic meaning into it, inferring from it the oneness of Jesus and his people, and the necessity of his assuming their nature in order to be one with them. He treats the two parts of the passage separately, emphasizing in the first part Messiah ‘s trust in God in common with his human brethren, and inserting ejgw I into the LXX text in order to call special attention to the speaker as Messiah. In the second part, he expresses the readiness of himself and his children to carry out God ‘s will.
Fuente: Vincent’s Word Studies in the New Testament
1) “And again, I will put my trust in him,” (kai palin ego esomai pepoithos eo’ auto) “And again I will be (exist) having trusted in him,” in God the Father, whose will and work the Son came to do, and did, Psa 18:2; Isa 12:2; Pro 3:3-5; Job 13:15. As Jesus came to do the will of his Father and “do always the things that please Him,” so should his children, Php_2:5-7; Heb 12:1-2.
2) “And again, behold,” (kai palin idou) “and what is more, further, or again, behold,” what he has done, or said. Let what Jesus has done for us, to satisfy the Father, be our daily challenge to obedience, Isa 5:10-12.
3) “I and the children which God hath given me.” (ego kai ta paidia ha moi edoken ho theos) “I and the children (little ones) whom God gave to me;” Isa 8:18; . Even though they acted badly at times; all even doubted at times, forsook him and fled; and Peter cursed in denying him; yet he loved, kept, prayed for, trusted men, and called them brethren, even after His resurrection. Then delivered to them (as His church) His Great Commission, and the New Covenant, to be with them to the end of the age, at which time he would come again and receive them to Himself forever, ; Luk 24:44-51, Joh 14:1-3; Act 1:8-11.
Fuente: Garner-Howes Baptist Commentary
13. I will put my trust in him, or, I will confide in him. As this sentence is found in Psa 18:2, it was probably taken from that place; (44) and Paul, in Rom 15:9, applies another verse to Christ respecting the calling of the Gentiles. In addition to this, it may be said that the general contents of that Psalm show clearly that David spoke in the person of another. There indeed appeared in David but a faint shadow of the greatness which is there set forth in terms so magnificent. He boasts that he was made the head of the heathens, and that even aliens and people unknown willingly surrendered themselves to him at the report of his name. David subdued a few neighboring and wellknown nations by the force of arms, and made them tributaries. But what was this to the extensive dominions of many other kings? And further, where was voluntary submission? Where were the people that were so remote that he knew them not? In short, where was the solemn proclamation of God’s glory among the nations mentioned at the end of the Psalm? Christ then is he who is made head over many nations, to whom strangers from the utmost borders of the earth submit, and roused by hearing of him only; for they are not forced by arms to undertake his yoke, but being subdued by his doctrine, they spontaneously obey him.
There is also seen in the Church that feigned and false profession of religion, which is there referred to; for many daily profess the name of Christ, but not from the heart.
There is then no doubt but that the Psalm is rightly applied to Christ. But what has this to do with the present subject? For it seems not to follow that we and Christ are of one, in order that he might especially put his trust in God. To this I answer, that the argument is valid, because he would have no need of such trust, had he not been a man exposed to human necessities and wants. As then he depended on God’s aid, his lot is the same with ours. It is surely not in vain or for nothing that we trust in God; for were we destitute of his grace, we should be miserable and lost. The trust then which we put in God, is an evidence of our helplessness. At the same time we differ from Christ in this — the weakness which necessarily and naturally belongs to us he willingly undertook. But it ought not a little to encourage us to trust in God, that we have Christ as our leader and instructor; for who would fear to go astray while following in his steps? Nay, there is no danger that our trust should be useless when we have it in common with Christ; who, we know, cannot be mistaken.
Behold, I and the children, etc. It is indeed certain that Isaiah was speaking of himself; for when he gave hope of deliverance to the people, and the promise met with no credit, lest being broken down by the perverse unbelief of the people he should despond, the Lord bade him to seal the doctrine he had announced among a few of the faithful; as though he had said, that though it was rejected by the multitude, there would yet be a few who would receive it. Relying on this answer, Isaiah took courage, and declared that he and the disciples given to him would be ever ready to follow God. (Isa 8:18.)
Let us now see why the Apostle applied this sentence to Christ. First, what is found in the same place, that the Lord would become a rock of stumbling and a stone of offense to the kingdom of Israel and of Judas, will not be denied by any one of a sound mind, to have been fulfilled in Christ. And doubtless as the restoration from the Babylonian exile was a sort of prelude to the great redemption obtained by Christ for us and the fathers; so also the fact that so few among the Jews availed themselves of that kindness of God, that a small remnant only were saved, was a presage of their future blindness, through which it happened that they rejected Christ, and that they in turn were rejected by God, and perished. For we must observe that the promises extant in the Prophets respecting the restoration of the Church from the time the Jews returned from exile, extend to the kingdom of Christ, as the Lord had this end in view in restoring the people, that his Church might continue to the coming of his Son, by whom it was at length to be really established.
Since it was so, God not only addressed Isaiah, when he bade him to seal the law and the testimony, but also in his person all his ministers, who would have to contend with the unbelief of the people, and hence Christ above all, whom the Jews resisted with greater contumacy than all the former Prophets. And we see now that they who have been substituted for Israel, not only repudiate his Gospel, but also furiously assail him. But how much soever the doctrine of the Gospel may be a stone of stumbling to the household of the Church, it is not yet God’s will that it should wholly fail; on the contrary, he bids it to be sealed among his disciples: and Christ, in the name of all his teachers as the head of them, yea, as the only true Teacher, who rules us by their ministry, declares that amidst this deplorable ingratitude of the world, there shall still be some always who shall be obedient to God. (45)
See then how this passage may be fitly applied to Christ: the Apostle concludes, that we are one with him, because he unites us to himself, when he presents himself and us together to God the Father: for they form but one body who obey God under the same rule of faith. What could have been said more suitably to commend faith, than that we are by it the companions of the Son of God, who by his example encourages us and shows us the way? If then we follow the Word of God, we know of a certainty that we have Christ as our leader; but they belong not at all to Christ, who turn aside from his word. What, I pray, can be more desired than to agree with the Son of God? But this agreement or consent is in faith. Then by unbelief we disagree with him, than which nothing is a greater evil. The word “children”, which in many places is taken for servants, means here disciples.
Which God hath given me. Here is pointed out the primary cause of obedience, even that God has adopted us. Christ brings none to the Father, but those given him by the Father; and this donation, we know, depends on eternal election; for those whom the Father has destined to life, he delivers to the keeping of his Son, that he may defend them. This is what he says by John, “All that the Father has given me, will come to me.” (Joh 6:37.) That we then submit to God by the obedience of faith, let us learn to ascribe this altogether to his mercy; for otherwise we shall never be led to him by the hand of Christ. Besides, this doctrine supplies us with strong ground of confidence; for who can tremble under the guidance and protection of Christ? Who, while relying on such a keeper and guardian, would not boldly disregard all dangers? And doubtless, while Christ says, “Behold, I and the children,” he really fulfills what he elsewhere promises, that he will not suffer any of those to perish whom he has received from the Father. (Joh 10:28.) (46)
We must observe lastly, that though the world with mad stubbornness reject the Gospel, yet the sheep ever recognize the voice of their shepherd. Let not therefore the impiety of almost all ranks, ages, and nations, disturb us, provided Christ gathers together his own, who have been committed to his protection. If the reprobate rush headlong to death by their impiety, in this way the plants which God has not planted are rooted up. (Mat 15:13.) Let us at the same time know that his own are known to him, and that the salvation of them all is sealed by him, so that not one of them shall be lost. (2Ti 2:19.) Let us be satisfied with this seal.
(44) The words are found literally, according to the Sept., in 2Sa 22:3; which chapter is materially the same with Psa 18:0, and also in Isa 8:17. The words are somewhat different in Psa 18:2, though the Hebrew is the same as in 2Sa 22:3, אחסה בו, “I will trust in him.” The words in Hebrew are wholly different in Isa 8:17, rendered literally, from Isaiah, because they see nothing in the 18 th Psalm respecting the Messiah; but the whole Psalm is respecting him who was eminently a type of the Messiah; and in that sense no doubt the Messiah is found there. As God was to David his trust in all trials, so he was to the Son of David. See Heb 5:7. — Ed.
(45) Stuart suggests that these texts are applicable to Christ as the antitype of those to whom they most immediately refer. “As the type,” he says, “put his confidence in God, so did the antitype: as the type had children who were pledges for the deliverance of Judah, so has the antitype ‘many sons and daughters,’ the pledges of his powerful grace, and sureties that his promises in regard to future blessings will be accomplished.”
Christ was promised as the Son of David in his office as king: he was therefore to be like David: and the trials and support of David as a king were typical of his trials and support. Hence the Apostle applies to him the language of David. Christ was also promised as a Prophet; and is applied to the antitype. This must have been admitted as a valid reasoning by the Jews who regarded the Messiah both as king and as a prophet. — Ed.
(46) Be it observed that throughout the whole of this passage, from 5 to 14 inclusive, the representation is, that God had a people prior to the coming of Christ, first called “man,” afterwards “sons” and “children,” and Christ’s “brethren,” — that those were promised “dominion,” glory and honor,” — and that the Son of God assumed their nature became lower than the angels, in order to obtain for them this dominion, glory and honor.
This statement bears a similarity to what the Apostle says in Rom 4:1, and in Gal 3:1 : only he seems to go back here to Noah, to whom was restored the dominion and the glory lost in Adam, while in the chapters referred to, he begins with Abraham: and there seems to have been a reason for this; for the posterity of Noah soon departed from the faith; and Abraham became alone the father of the faithful, and through faith “the heir of the world,” and had the land of Canaan as a special pledge of a “better country.” And the Apostle here also comes to Abraham, verse 16. — Ed.
Fuente: Calvin’s Complete Commentary
(13) I will put my trust in him . . . Behold I and the children . . .Of the two passages cited in this verse, the latter is certainly from Isa. 8:18; and though the former might be derived from 2Sa. 22:3 or Isa. 12:2, yet, as the words are also found in the same chapter of Isaiah (Isa. 8:17), we may with certainty consider this the source of the quotation. That the section of Isaiahs prophecies to which Hebrews 8 belongs is directly Messianic, is a fact that must be kept in mind; but the stress of the quotation cannot be laid on this. The prophet, as the representative of God to the people, has given utterance to the divine message: in these words, however, I will put my trust (better, I will have my trust, for continuous confidence is what the words denote) in Him, he retires into the same position with the people whom he has addressed; their relation towards Gods word and the hope it inspires must be his also. This two-fold position of the prophet symbolised the two-fold nature of Him of whom every prophet was a type. (In Isa. 8:17, the Authorised version, I will look for Him, is nearer to the strict meaning of the original; but the difference is of little moment.)
The second passage is free from difficulty up to a certain point. In Isaiah 7, 8 we not only read of the word of God sent by Isaiah, but also find his sons associated with him in his message to the people. The warning of judgment and the promise are, so to speak, held up before the people inscribed in the symbolic names borne by the sons, Maher-shalal-hash-baz (Speed the spoil, hastens the prey) and Shear-jashub (A remnant shall return; see Isa. 7:3; Isa. 10:21), and by Isaiah himself (Salvation of Jehovah). Behold I, he says, and the children whom the Lord hath given me, are for signs and for wonders in Israel from the Lord of hosts. By Gods own appointment, the children whom God gave him, though themselves no prophets, were joined with himself in the relation of prophets to the people, and were representatives of those whom God, who hideth His face from the house of Jacob (Isa. 8:17), will save. As in the former passage Isaiah is taken as representing Christ, so here those who, being of the same blood, are joined with him in his work and in the promise of salvation, represent those whom the Son calls brethren. The difficulty is that, whereas the original passage speaks of the children of the prophet, the meaning here must be children of God, given by Him to the Son. But no type can answer in every respect to that which it represents. The association of Jesus with His, people contains three elements of thoughtHis essential superiority, His sharing the same nature with His people, His brotherhood with them. The first two thoughts are truly represented in this Old Testament figure; the last no figure could at the same time set forth. And though Heb. 2:12-13 are directly connected with the word brethren, yet, as the next verse shows, the most important constituent of the thought is community of nature. It should be observed that in these two verses the citations are not so distinctly adduced by way of proof as are those of the first chapter.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
13. And again Isa 8:17. The words in our English version are, “I will wait upon the Lord;” but in the Septuagint Greek they are as here quoted verbatim. The I is here applied to Christ. The passage can hardly be considered as Messianic in Isaiah. Words applied by the prophet to himself as a man, are here as a man applied to Christ. The same words, I will put my trust in him, are found in the Greek of the Septuagint of 2Sa 22:3, with which similar words in Psa 18:3 closely correspond. But the reference here is, doubtless, to Isaiah’s words.
And again Quoted from Isaiah’s next verse. Both quotations imply that the same Christ trusted, like his brethren, in God, and that he presented the children of God, by God to him given, before the God who had given them. They were not Christ’s children, but God’s, and Christ’s brethren.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And again, “I will put my trust in him.” ’
This quotation (Hebrew ‘look to/for’; ‘hope for’) is from Isa 8:17 LXX ; Heb 12:2; Psa 18:2; 2Sa 22:3. The idea is of complete trust and expectation, the trust of God’s true people in Him. Thus is He identified with His ‘brothers’.
If we take Isa 8:17 as the source then it may be seen as describing the closest possible relationship, as of a son to his father, with the Messiah superseding Isaiah (who was a ‘sign’ of the future of God’s people – Isa 8:18) as the One Who, as God’s Son, looks to God, both on His own behalf and on behalf of His ‘family’ (Heb 2:13 b). In that future the greater representative of God is seen as replacing the lesser. It should be noted that the context of Isaiah’s words is in the section of his work concerning the expectation of the Messianic king, the child who is born, the son who is given (Isa 7:14; Isa 9:6).
What a remarkable thing was this, that the One Who shared the glory of the Father, should so lower Himself to be a servant, that He would share with mankind the need to look, in His humanness, to God, looking to Him and not to His own divine resources.
Others, on the grounds of the division revealed by ‘and again’, see it as pointedly taken from a different source (although no doubt having the connection with Isa 8:17 in mind), being then seen as referring to Psa 18:2, a Psalm which refers first to David in his continual trust in God, and then to all who will spring from David, and especially to the final great Davidic king later to be known as the Messiah. The general idea is the same, trust in the fatherhood of God. But the division by ‘and again’, can be equally seen as bringing out two points from the same source.
Fuente: Commentary Series on the Bible by Peter Pett
‘And again, “Behold, I and the children whom God has given me.” ’
This further quotation from Isa 8:18 relates back to the Heb 2:13 a, demonstrating that the trust there is both by the Messiah and His ‘family’. Note the link in context with ‘signs and wonders’ of the future. The ‘and again’ here separating two successive verses in Isaiah is to bring out the double points of ‘trust’ in God and ‘close family relationship’.
Fuente: Commentary Series on the Bible by Peter Pett
Heb 2:13 . Second and third proofs , taken from Isa 8:17-18 . The design of the author in dividing into two different citations, by means of , the words which stand together in the Hebrew and the LXX., is not to present the relation of community between Christ and the Christians on two different sides, in that, namely, it is indicated in his first passage how the incarnate Son of God descended to the standpoint of man; in the second, on the other hand, how redeemed men are raised by God to the standpoint of Christ (Kurtz), all of which is subtle and far-fetched; but only to pile up the Scripture testimonies, inasmuch as the end of Heb 2:17 , as well as the beginning of Heb 2:18 , seemed to him to contain each in itself an independent means of evidence for that which he would make good. The words of the first proof passage: , are likewise found in the LXX. at 2Sa 22:3 and Isa 12:2 . But that the author was not thinking of one of these passages (according to Ebrard, of the first), but of Isa 8:17 , is the more natural supposition, because with the LXX. and in the original the words, which here, too, are first adduced (only in partially inverted order, and augmented by ): , immediately precede the directly following passage, taken from Isa 8:18 . In their historic sense the words cited refer to the prophet and his sons, and, indeed, with the LXX., the is a further unfolding of the subject in . The author of the Epistle to the Hebrews, however, regards the words as an utterance of Christ, led thereto, as Bleek rightly conjectures, by the , interpolated by the LXX. before Heb 2:17 , which seemed to indicate another subject than the prophet, since he spoke throughout the whole section in the first person; and other than God, since He is spoken of, by virtue of , as the one in whom the speaker trusts. The demonstrative force of the words cited is found by our author in the fact that the person speaking, i.e. Christ, places Himself, by means of the testifying of His confidence in God, upon the same level with other men; [49] as also in that the author understands by the , not the children of the speaker, but the children of God, the children whom God the Father has given to Christ.
[49] Theophylact: , . , , .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
13 And again, I will put my trust in him. And again, Behold I and the children which God hath given me.
Ver. 13. I will put my trust in him ] Which he needed not, had he not been a man subject to misery.
And the children, &c. ] Christ is the everlasting Father, Isa 9:6 , and the saints are the travail of his soul, that prolong his days upon earth, Isa 53:10-11 ; Filiabitur nomine eius, Psa 72:17 . There shall be a succession of Christ’s name, till he present all his to his heavenly Father at the last day, with, “Behold, I, and the children whom thou hast given me.”
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
13 .] And again, I will put my trust in Him (there is considerable dispute as to the original place from which this citation comes. Most Commentators, and recently Bleek and Delitzsch, have believed it to be taken from Isa 8:17 , where the words occur in the LXX, immediately preceding the next citation. The only objection to this view is, that it would be hardly likely in this case that the words would have occurred, but the two citations would have proceeded as one. And hence the words have been sought in other places: e. g. in Psa 18:3 (Psa 17:2 , LXX), where however the LXX have : so Calv., Beza, Limborch, al.: Isa 42:1 , so Schttgen; where however, besides the LXX being different ( ), the words are spoken in a totally different reference. The same words are found in the LXX in 2 Sam. (2 Kings) 2Sa 22:3 ( ); and Isa 12:2 , where however the Alexandrine recension, with which our Writer mostly agrees, has . There is no objection to the first of these passages being the origin of our citation; and the alleged non-Messianic character of the Psalm will weigh very light with those who view the Psalms as above set forth.
Still, regarding the above-stated objection as of no weight, owing to the diversity of the two cited clauses, the one expressive of personal trust in God, the other declaratory respecting a relation to others (cf. also ch. Heb 10:30 , which is a nearly though not exactly similar case), I prefer, as the more natural, the opinion which derives both texts from the same place of Isaiah. On the sense then see below): and again, Behold I and the children which God gave me (Isa 8:18 . Considerable difficulty has been made by the Commentators in applying these citations to Christ. I own that the question seems to me to be admirably stated by Theodoret on Psa 22 , . . But this does not preclude our entering on an attempt in each case to give a distinct account of the rationale of the application. In the passage of Isaiah ( Heb 2:11-18 ), the Prophet is especially blaming the people of Judah under Ahaz, for having called in the help of the Assyrian king against Pekah king of Israel, and Rezin king of Syria. And in these verses (Heb 2:17 f.) the Prophet expresses his own determination, in spite of the reliance of the people on the confederacy, to wait for the Lord, and to remain, he and the children whom God had given him, for signs and wonders in Israel from the Lord of Hosts, which dwelleth in Zion. Then, from Isa 8:18 to Isa 9:7 , is set forth the prospect of future deliverance to Judah coming from their God, ending with the glorious anticipation of the great future Deliverer. This confident speech of the Prophet our Writer adopts at once as the words of the greatest of all Prophets thereby assuming the prophetic office of Christ. Thus the matter illustrated (for there is no demonstration here; this verse is a consequence of the last, of ) is, that as the Prophet Isaiah withstood the human dependence of his age, and stood forth, he and the children whom God had given him, and who were begotten in pursuance of the divine command, as a sign to Israel, so the great Prophet himself fulfilled the same office and had the same hopes, and bore the same relation to those among whom He prophesied, praising God with them, leading them in confidence on God, and speaking of them as one family and stock with Himself. So that our passage forms a notable instance of the prophetic office of Christ being taken as the antitype of the official words and acts of all the Prophets, just as His kingly office fulfils and takes up all that is said and done by the theocratic Kings, and His priestly office accomplishes all the types and ordinances of the O. T. Priesthood. There is one difference between Christ and the Prophet, which Ebrard, fully as he enters into the general argument, has missed, owing to his applying . , above, to Christ. The are not the children of Christ (Chrys., Thdrt., vulg.: “ pueri mei ,” al.), as they were of Isaiah, but the children of God. Joh 17:6 , , , seems decisive for this. They are God’s children, and God has given them to Him. So also Schlichting, Grot., Kuin., Bleek, De W., Lnem., al. See on next verse: and Delitzsch’s note here. He agrees in the main with the above, but would restrict the reference to Christ of prophetic words and acts, to those occasions when the Prophets were put eminently forward as signs, as Isaiah in this case. But is not the very fact of being commissioned as a prophet, such a putting forward? Cf. Hofmann’s remarks in the Weissagung u. Erfllung, ii. p. 110).
Fuente: Henry Alford’s Greek Testament
Heb 2:13 . The two quotations cited in the thirteenth verse are from Isa 8:17-18 . There they are continuous, here they are separately introduced, each by the usual , because they serve to bring out two distinct points. In the first, the Messiah utters his trust in God, and thereby illustrates His sonship and brotherhood with man. Like all men He is dependent on God. As Calvin says: “since He depends on the aid of God His condition has community with ours”. In the second part, not only calls attention to Himself as closely associated with the ; but also, as Weiss thinks, intimates His readiness to obey, as if “Here am I”. This obedience He shares with those whom God has committed to His care, God’s and His brothers. Cf. Joh 6:37 ; Joh 6:39 ; Joh 17:11 .
Fuente: The Expositors Greek Testament by Robertson
put my trust. Greek. peitho. App-150.
in = upon. Greek. epi. App-104. Cited from 2Sa 22:3.
children. Greek. paidion. App-108.
hath given = gave. Cited from Isa 8:18.
Fuente: Companion Bible Notes, Appendices and Graphics
13.] And again, I will put my trust in Him (there is considerable dispute as to the original place from which this citation comes. Most Commentators, and recently Bleek and Delitzsch, have believed it to be taken from Isa 8:17, where the words occur in the LXX, immediately preceding the next citation. The only objection to this view is, that it would be hardly likely in this case that the words would have occurred, but the two citations would have proceeded as one. And hence the words have been sought in other places: e. g. in Psa 18:3 (Psa 17:2, LXX), where however the LXX have : so Calv., Beza, Limborch, al.:-Isa 42:1,-so Schttgen; where however, besides the LXX being different ( ), the words are spoken in a totally different reference. The same words are found in the LXX in 2 Sam. (2 Kings) 2Sa 22:3 ( ); and Isa 12:2, where however the Alexandrine recension, with which our Writer mostly agrees, has . There is no objection to the first of these passages being the origin of our citation; and the alleged non-Messianic character of the Psalm will weigh very light with those who view the Psalms as above set forth.
Still, regarding the above-stated objection as of no weight,-owing to the diversity of the two cited clauses, the one expressive of personal trust in God, the other declaratory respecting a relation to others (cf. also ch. Heb 10:30, which is a nearly though not exactly similar case),-I prefer, as the more natural, the opinion which derives both texts from the same place of Isaiah. On the sense then see below): and again, Behold I and the children which God gave me (Isa 8:18. Considerable difficulty has been made by the Commentators in applying these citations to Christ. I own that the question seems to me to be admirably stated by Theodoret on Psalms 22, . . But this does not preclude our entering on an attempt in each case to give a distinct account of the rationale of the application. In the passage of Isaiah (Heb 2:11-18), the Prophet is especially blaming the people of Judah under Ahaz, for having called in the help of the Assyrian king against Pekah king of Israel, and Rezin king of Syria. And in these verses (Heb 2:17 f.) the Prophet expresses his own determination, in spite of the reliance of the people on the confederacy, to wait for the Lord, and to remain, he and the children whom God had given him, for signs and wonders in Israel from the Lord of Hosts, which dwelleth in Zion. Then, from Isa 8:18 to Isa 9:7, is set forth the prospect of future deliverance to Judah coming from their God, ending with the glorious anticipation of the great future Deliverer. This confident speech of the Prophet our Writer adopts at once as the words of the greatest of all Prophets-thereby assuming the prophetic office of Christ. Thus the matter illustrated (for there is no demonstration here; this verse is a consequence of the last, of ) is, that as the Prophet Isaiah withstood the human dependence of his age, and stood forth, he and the children whom God had given him, and who were begotten in pursuance of the divine command, as a sign to Israel,-so the great Prophet himself fulfilled the same office and had the same hopes, and bore the same relation to those among whom He prophesied, praising God with them, leading them in confidence on God, and speaking of them as one family and stock with Himself. So that our passage forms a notable instance of the prophetic office of Christ being taken as the antitype of the official words and acts of all the Prophets, just as His kingly office fulfils and takes up all that is said and done by the theocratic Kings, and His priestly office accomplishes all the types and ordinances of the O. T. Priesthood. There is one difference between Christ and the Prophet, which Ebrard, fully as he enters into the general argument, has missed, owing to his applying . , above, to Christ. The are not the children of Christ (Chrys., Thdrt., vulg.: pueri mei, al.), as they were of Isaiah, but the children of God. Joh 17:6, , , seems decisive for this. They are Gods children, and God has given them to Him. So also Schlichting, Grot., Kuin., Bleek, De W., Lnem., al. See on next verse: and Delitzschs note here. He agrees in the main with the above, but would restrict the reference to Christ of prophetic words and acts, to those occasions when the Prophets were put eminently forward as signs, as Isaiah in this case. But is not the very fact of being commissioned as a prophet, such a putting forward? Cf. Hofmanns remarks in the Weissagung u. Erfllung, ii. p. 110).
Fuente: The Greek Testament
Heb 2:13. , I will put my trust in Him) LXX. , in Isaiah immediately before the place from ch. 8, which will be afterwards quoted: , 2Sa 22:3, which the Church imitates, Isa 12:2. The filial confidence of the Messiah is indicated, fleeing from His sufferings to the Father [and by no means disappointed: comp. Heb 2:10, at the end.-V. g.], ch. Heb 5:7 : comp. 2Sa 22:4, etc. A small portion is quoted; the whole passage is intended by the apostle. Our Theologians rightly blame the Schoolmen, who are of opinion, that the atonement of Christ was not simply and in itself condign or meritorious. See Calov. Matol. pass. in Dedic. But yet the most fragrant part of this atonement is the exceedingly pure confidence by which solely He was supported in His approach to the Father; Psa 22:10; Mat 27:43. For He did not show His merits, but rather confessed the sins that were laid upon Him, Psa 69:6. As He therefore by Himself confidently (by faith) trusted in the Father, so we confidently (by faith) put our trust in Christ, and through Christ in the Father. The argument is very important against the merit of mens works. But Christ exhibited this confidence not for Himself, for He and the Father are one, but for His own people, Heb 2:16. Every instance of present assistance gave assurance of assistance for the future (comp. Php 1:6), until He obtained a complete victory over death and the devil.– ) Isa 8:18, LXX., in the same words. He calls them , children, sons, using an expression well becoming the First-begotten, who intimates that the same are both His brethren and His inferiors (juniors); and He presents all these, to be glorified alike with Himself, before God, who has given them to Him to be saved.
Fuente: Gnomon of the New Testament
I will put Septuagint. Isa 8:17.
God Jehovah. Septuagint. Isa 8:18.
Fuente: Scofield Reference Bible Notes
I will: 2Sa 22:3, Psa 16:1, Psa 18:2, Psa 36:7, Psa 36:8, Psa 91:2, Isa 12:2, Isa 50:7-9, Mat 27:43
Behold: Isa 8:18, Isa 53:10
which: Gen 33:5, Gen 48:9, Psa 127:3, Joh 10:29, Joh 17:6-12, 1Co 4:15
Reciprocal: Lev 25:25 – General Psa 21:7 – For the Psa 22:30 – A seed Isa 9:6 – The everlasting Father Joh 17:12 – I kept
Fuente: The Treasury of Scripture Knowledge
Heb 2:13. This verse is a quotation from some Old Testament sayings, parts of them from David, pertaining to the close fellowship between the Lord and his disciples.
Fuente: Combined Bible Commentary
Heb 2:13. I will put my trust in him. Christs oneness with us is not only proved by the fact that we have one Father and are brothers, all partakers of a Divine nature, but by the further fact that we have the same trials and struggles, and faiththe principle of our spiritual life. The brotherhood, moreover, that begins on His part with His incarnation and sufferings (Heb 2:12; see Psalms 22) continues till His work is complete, and all the children, Himself and we, are presented perfect before God (Heb 2:13; see Isa 8:18).
Fuente: A Popular Commentary on the New Testament
The Man Who Conquered Death
Vine says the word “destroy” means to “reduce to inactivity.” Sin, which produces death, was under Satan’s control. It was used by him to make man his servant. Jesus died to put Satan out of work by taking away the power of death (2:14). Through this conquering of death, Jesus conquered any man’s fear of death (2:15). That is, anyone who will give himself up to Him. Boles says, “Christ removes the bondage of fear through: (a) Bringing life to light ( 2Ti 1:10 ). (b) Forgiveness of sins ( 1Co 15:54-56 ).”
Fuente: Gary Hampton Commentary on Selected Books
13. This verse exhibits Jesus and all of Gods children invested in transfigured glory, standing before the great white throne, constituting the Church of the Firstborn, written in heaven.
Fuente: William Godbey’s Commentary on the New Testament
Verse 13
These expressions seem to be taken from Hebrews 2:13; Isaiah 8:18. Considered as language used by the Messiah, they show a feeling of dependence on God, characteristic of the human condition, thus conspiring with the other considerations presented in this passage, (Hebrews 2:10-18,) to show that the promised Messiah, according to the representations of the Old Testament, was to share in his own person the nature of those whom he came to redeem.
Fuente: Abbott’s Illustrated New Testament
2:13 {14} And again, I will put my {t} trust in him. And again, {u} Behold I and the children which God hath given me.
(14) He applies the same to the kingly power of Christ, in delivering his own from the power of the devil and death.
(t) I will commit myself to him, and to his defence.
(u) This Isaiah speaks of himself and his disciples but signifying by this all ministers, as also his disciples signify the whole Church. Therefore seeing Christ is the head of the prophets and ministers, these words are more rightly confirmed by him, than by Isaiah.