Hebrews 2:11

For consider what glory it is to set aside the lusts of this life, and to oppose a mind withdrawn from all commerce with nature and the world, to all the opposition of the adversary, and to have no dread of the cruelty of the torturer; that a man should be animated by the suffering whereby he might be believed to be destroyed, and should take to himself, as an enhancement of his strength, that which the punisher thinks will aggravate his torments.

"He will not be ashamed." He highlighted the difference. Even though he is truly human, he is our brother not according to nature but according to his love toward humankind, as he remains truly God.

Here again he shows that we are brothers of Christ and are so greatly honored. For, he says, "He who sanctifies," that is, Christ, and "those who are sanctified," that is, we, "are all from One," that is, the Father. But He is truly the …

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 …

For - They are nearly related to each other. He that sanctifieth - Christ, chap. xiii, 12. And all they that are sanctified - That are brought to God; that draw near or come to him, which are synonymous terms.

): 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.

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For both he that sanctifieth,....

he that sanctifieth--Christ who once for all consecrates His people to God (Jude 1, bringing them nigh to Him as the consequence) and everlasting glory, by having consecrated Himself for them in His being made "perfect (as their expiatory sacrifice) through sufferings" (Heb 2:10;

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AT the commencement of our discourse, it will be most fit and proper for us to enquire whether we have any interest in the Truths of God mentioned in the text. The Apostle here speaks of those who are sanctified and of the great Sancti-fier. Come, my Hearer, do you belong to the sanctified? Have you any part or lot in this matter? What does it concern you that the Sanctifier and the sanctified are, "all of one," if you are not one of them?

AT the commencement of our discourse, it will be most fit and proper for us to enquire whether we have any interest in the Truths of God mentioned in the text. The Apostle here speaks of those who are sanctified and of the great Sancti-fier. Come, my Hearer, do you belong to the sanctified? Have you any part or lot in this matter? What does it concern you that the Sanctifier and the sanctified are, "all of one," if you are not one of them? The more glorious the privileges of the Gospel, the more doleful is your state if they are not yours! If you have no share in this wondrous union between Christ and His people, what we have to say will affect you but little. Indeed, it will not even interest you—and why should it? What is meant by the expression, "being sanctified"? The essential part of sanctification means being set apart for holy uses. That which was meant to be used for God, alone, was sanctified, set apart, regarded as holy. The vessels of the sanctuary were sanctified when they were used only by the priests in the service of God. Of course there arose out of this fact, which is the essence of sanctification, the further quality of purity, for that which is dedicated to God must be pure, that which is reserved for His service must not be defiled, it must be clean. We cannot imagine the Holy God using unholy vessels in His sanctuary—so that sanctification comes to mean purification—the making of that to be holy which was, first of all, set apart for holy uses. Holiness of character follows upon holiness of design. First we are set apart for God's use and then, afterwards, we are made pure that we may be fit for God's use.

For both he that sanctifieth - The word ὁ ἁγιαζων does not merely signify one who sanctifies or makes holy, hut one who makes atonement or reconciliation to God; and answers to the Hebrew כפר caphar, to expiate. See Exo 29:33-36. He that sanctifies is he that makes atonement; and they who are sanctified are they who receive that atonement, and, being reconciled unto God, become his children by adoption, through grace. In this sense our Lord uses the word, Joh 17:19: For their sakes I sanctify myself; ὑπερ αυτων εγω ἁγιαζω εμαυτον, on their account I consecrate myself to be a sacrifice. This is the sense in which this word is used generally through this epistle. Are all of one - Εξ ἑνος παντες. What this one means has given rise to various conjectures; father, family, blood, seed, race, nature, have all been substituted; nature seems to be that intended, see Joh 17:14; and the conclusion of this verse confirms it. Both the Sanctifier and the sanctified - both Christ and his followers, are all of the same nature; for as the children were partakers of flesh and blood, i.e. of human nature, he partook of the same, and thus he was qualified to become a sacrifice for man. He is not ashamed to call them brethren - Though, as to his Godhead, he is infinitely raised above men and angels; yet as he has become incarnate, notwithstanding his dignity, he blushes not to acknowledge all his true followers as his brethren.