Hebrews 2:13

"I will put my trust in Him" — through this He also shows that He became man and our brother. For just as each of men, so He Himself also hopes in Him, that is, in the Father. At the same time He shows us …

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 Psa 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, Psa 18:

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.

I will put my trust in him--from the Septuagint, Isa 8:17, which immediately precedes the next quotation, "Behold, I and the 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 distinct ideas;

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.

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 Psa 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, etc., etc. […]