Hebrews 2:13
Verse
Context
Sermons
Neil Fraser
David Guzik
John Gill
John Nelson Darby
G.W. NorthG.W. North
A.B. SimpsonSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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. 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.
Jamieson-Fausset-Brown Bible Commentary
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; "I will put my trust in Him" expresses His filial confidence in God as His Father, to whom He flees from His sufferings, and is not disappointed; which His believing brethren imitate, trusting solely in the Father through Christ, and not in their own merits. "Christ exhibited this "trust," not for Himself, for He and the Father are one, but for His own people" (Heb 2:16). Each fresh aid given Him assured Him, as it does them, of aid for the future, until the complete victory was obtained over death and hell Phi 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 of them as "children" of God, though not yet in being, yet considered as such in His purpose, and presents them before God the Father, who has given Him them, to be glorified with Himself. Isaiah (meaning "salvation of Jehovah") typically represented Messiah, who is at once Father and Son, Isaiah and Immanuel (Isa 9:6). He expresses his resolve to rely, he and his children, not like Ahaz and the Jews on the Assyrian king, against the confederacy of Pekah of Israel, and Rezin of Syria, but on Jehovah; and then foretells the deliverance of Judah by God, in language which finds its antitypical full realization only in the far greater deliverance wrought by Messiah. Christ, the antitypical Prophet, similarly, instead of the human confidences of His age, Himself, and with Him GOD THE FATHER'S children (who are therefore His children, and so antitypical to Isaiah's children, though here regarded as His "brethren," compare Isa 9:6; "Father" and "His seed," Isa 53:10) led by Him, trust wholly in God for salvation. The official words and acts of all the prophets find their antitype in the Great Prophet (Rev 19:10), just as His kingly office is antitypical to that of the theocratic kings; and His priestly office to the types and rites of the Aaronic priesthood.
John Gill Bible Commentary
Forasmuch then as the children are partakers of flesh and blood,.... By the children are meant, not the children of this world, or the men of it; nor the children of the flesh, or Abraham's natural seed; nor visible professors of religion; nor the apostles of Christ only; but all the children of God, the children given to Christ; all the sons that are brought to glory: these "are partakers of flesh and blood"; of human nature, which is common to them all, and which is subject to infirmity and mortality; and the sense is, that they are frail mortal men: and this being their state and case, he also himself took part of the same; Christ became man also, or assumed an human nature like theirs; this shows that he existed before his incarnation, who of himself, and by his own voluntary act, assumed an individual of human nature into union with his divine person, which is expressive of wondrous grace and condescension: Christ's participation of human nature, and the children's, in some things agree, in others they differ; they agree in this, that it is real flesh and blood they both partake of; that Christ's body is not spiritual and heavenly, but natural as theirs is; and that it is a complete, perfect, human nature, and subject to mortality and infirmity like theirs: but then Christ took his nature of a virgin, and is without sin; nor has it any distinct personality, but from the moment of its being subsisted in his divine person: and now the true reason of Christ's assuming such a nature was on account of the children, which discovers great love to them, and shows that it was with a peculiar view to them that he became man; hence they only share the special advantages of his incarnation, sufferings, and death: and his end in doing this was, that through death he might destroy him that had the power of death, that is, the devil; the devil is said to have the power of death, not because he can kill and destroy men at pleasure, but because he was the first introducer of sin, which brought death into the world, and so he was a murderer from the beginning; and he still tempts men to sin, and then accuses them of it, and terrifies and affrights them with death; and by divine permission has inflicted it, and will be the executioner of the second death. The apostle here speaks in the language of the Jews, who often call Samael, or Satan, , "the angel of death", in their Targums (k), Talmud (l), and other writings (m); and say, he was the cause of death to all the world; and ascribe much the same things to him, for which the apostle here so styles him: and they moreover say (n), that he will cease in the time to come; that is, in the days of the Messiah: and who being come, has destroyed him, not as to his being, but as to his power; he has bruised his head, destroyed his works, disarmed his principalities and powers, and took the captives out of his hands, and saved those he would have devoured: and this he has done by death; "by his own death", as the Syriac and Arabic versions read; whereby he has abolished death itself, and sin the cause of it, and so Satan, whose empire is supported by it. (k) Targum Jon. in Gen. iii. 6. & in Hab. iii. 5. (l) T. Bab. Succa, fol. 53. 1. & Avoda Zara, fol. 5. 1. & 20. 2. (m) Zohar in Gen. fol. 27. 1, 2. Tzeror Hammor, fol. 6. 2. & 22. 4. Caphtor, fol 26. 2. & alibi. (n) Baal Hatturim in Numb. iv. 19.
Tyndale Open Study Notes
2:13 This verse quotes Isa 8:17-18, which comes from a broader messianic context (cp. Isa 8:14 with Rom 9:33; 1 Pet 2:8). • I will put my trust in him here declares Jesus’ trust in the Father. • I and the children God has given me indicates a close relationship between Jesus and the children of God.
Hebrews 2:13
Jesus like His Brothers
12He says: “I will proclaim Your name to My brothers; I will sing Your praises in the assembly.” 13And again: “I will put My trust in Him.” And once again: “Here am I, and the children God has given Me.”
- Scripture
- Sermons
- Commentary
Last Days Conference 1970 the Apostle Paul
By Neil Fraser79547:291TH 1:102TH 2:3HEB 2:13REV 19:6REV 19:11In this sermon, the speaker begins by describing a tremendous burst of praise that starts in heaven and spreads throughout creation. This outburst of praise is in response to the announcement of the final victory over evil and the reign of the Lord God. The sermon then discusses the wedding of the bride, which some believe takes place during the tribulation while the bridegroom rejoices in heaven. The speaker emphasizes the importance of focusing on the Son of Man and his return to earth, as well as the glory and honor he will receive from God. The sermon also mentions the coming wrath and the book of Revelation, which tells the story of the wrath that is to come through judgment.
(Isaiah) How to Prepare for God’s Judgment
By David Guzik69752:44ISA 8:19ISA 40:31HEB 2:11HEB 2:13In this sermon, the speaker emphasizes the importance of focusing on the word of God and seeking guidance from it. He encourages the audience to trust in God and look to Him for help in their struggles. The speaker highlights the significance of living a life that reflects God's message, as many people may not read the Bible but will observe and be influenced by the way believers live. The sermon also discusses the consequences of seeking guidance from mediums and wizards instead of seeking God's word.
Of Adoption.
By John Gill1AdoptionGrace Of GodLUK 11:11JHN 1:12ROM 8:15ROM 8:172CO 6:18GAL 4:6EPH 1:5HEB 2:131JN 3:1REV 21:7John Gill expounds on the doctrine of adoption, emphasizing that it is a distinct act of God's grace, separate from justification and regeneration. He explains that believers are adopted as children of God through Christ, highlighting the profound love and sovereign will of God in this process. Gill contrasts civil adoption with spiritual adoption, noting that while civil adoption requires the consent of the adopted, spiritual adoption is solely an act of divine grace. He also discusses the privileges and responsibilities that come with being adopted into God's family, including heirship and the transformative work of the Holy Spirit. Ultimately, Gill illustrates that adoption is a gift that assures believers of their eternal inheritance and relationship with God.
Jesus Dependent Psalm 16
By John Nelson Darby0Dependence on ChristSpiritual NourishmentPSA 16:11PSA 17:15MAT 3:6JHN 13:3JHN 14:6JHN 20:17ROM 8:29HEB 2:131JN 1:71JN 2:1John Nelson Darby emphasizes the multifaceted nature of Jesus Christ, portraying Him as the Son of God, the Son of Man, and our High Priest. He highlights that true knowledge of God and humanity is found in Christ, who embodies grace and truth. Darby explains that Christ's dependence and obedience to the Father serve as a model for believers, encouraging them to follow His path of life through faith and reliance on Him. He also stresses the importance of recognizing Christ as the source of spiritual nourishment, urging believers to feed on His sacrifice and love. Ultimately, Darby calls for a deep affection for Christ, who leads us to fullness of joy in the presence of God.
Barrenness Is Fruitlessness
By G.W. North0Union with ChristSpiritual FruitfulnessGEN 1:28GEN 30:11SA 1:102KI 4:14LUK 1:25LUK 13:6JHN 15:5ROM 7:4GAL 5:22HEB 2:13G.W. North emphasizes the significance of spiritual fruitfulness in the life of believers, drawing parallels between marriage and the union with Christ as essential for producing fruit unto God. He highlights that just as childlessness was seen as a reproach in ancient times, a lack of spiritual fruit is a serious concern for the Church, which is called to be united with Christ and fulfill God's desire for many children in faith. North illustrates this through the stories of barren women in the Bible, such as Sarah, Rachel, and Hannah, who exemplified deep longing for fruitfulness, reflecting God's heart for His people. Ultimately, he asserts that true life in Christ is marked by the bearing of spiritual fruit, which is the evidence of a vibrant relationship with God.
Fruit Unto God
By G.W. North0FruitfulnessSpiritual ParenthoodGEN 1:28MAT 28:19JHN 15:5ROM 9:3ROM 12:11CO 4:15GAL 4:191TH 2:19HEB 2:131PE 2:2G.W. North emphasizes the divine mandate of fruitfulness and multiplication in both the physical and spiritual realms, asserting that this principle is essential for the Church. He draws parallels between the apostle Paul's deep longing for spiritual offspring and the sacrificial love of Christ, highlighting that true ministry involves a passionate desire to bear God's children. North illustrates how early Church leaders like Paul, John, and Peter viewed their relationships with believers not merely as converts but as spiritual children, born out of love and commitment to Christ. He stresses that being a servant is commendable, but the ultimate calling is to be the Bride of Christ, which entails a fruitful union that produces spiritual offspring. The sermon concludes with a call for believers to embrace their identity as the Bride, yielding to God’s desire for fruitfulness in their lives.
Hebrews Chapter 10 the Finisher of Our Faith
By A.B. Simpson0PerseveranceFaithISA 50:6HEB 2:13HEB 12:2A.B. Simpson emphasizes in his sermon on Hebrews Chapter 10 that Jesus Christ is both the Author and Finisher of our faith, illustrating how He serves as our ultimate example of faith through His life, trials, and triumphs. He explains that Christ not only inspires our faith through His words and works but also educates and strengthens it through our trials. Simpson encourages believers to look to Jesus for guidance and strength, reminding them that faith is a journey where we must run with patience, keeping our eyes fixed on Him. He concludes by urging the congregation to actively live out their faith in daily life, reflecting Christ's love and power in their actions.
The Vocation of the Church
By T. Austin-Sparks0Prophetic MinistryThe Vocation of the ChurchDEU 16:16ISA 8:16ISA 8:22JHN 5:19JHN 20:30EPH 1:13EPH 5:19PHP 3:141TI 1:11HEB 2:13T. Austin-Sparks emphasizes the church's vocation as a prophetic instrument representing God's mind and purpose, highlighting the need for believers to see the fullness of God's revelation and to be willing to pay the price for it. He discusses the importance of being a testimony to the world, as seen in the prophetic role of individuals and the church as a whole, which must reflect God's extraordinary work. Sparks warns against complacency and the temptation to settle for a lesser experience of faith, urging believers to commit to a deeper relationship with God that transcends ordinary human efforts. He stresses that true success in ministry comes from God's intervention, not human ability, and challenges the church to embrace its costly calling as signs and wonders in the world.
On the Baptism of Households
By John Nelson Darby0BaptismFaith and SalvationPRO 22:6JHN 20:17ACT 22:16ROM 5:12ROM 6:22CO 5:21EPH 2:8HEB 2:13HEB 11:61PE 3:20John Nelson Darby emphasizes the significance of baptism in relation to the death of Christ and its implications for households. He explains that baptism symbolizes the acceptance of God's judgment on the first man, allowing believers to identify with Christ's death and resurrection. Darby argues that through faith, parents can claim the salvation of their children, as baptism serves as a public acknowledgment of this belief. He highlights the importance of training children in the ways of the Lord, recognizing their standing in Christ's death. Ultimately, Darby calls for a return to the biblical understanding of baptism amidst the confusion in the Church today.
Faith Unto Enlargement Through Adversity
By T. Austin-Sparks0PSA 66:11PSA 118:1PSA 118:5PSA 118:17EZK 37:12MAT 26:30ROM 6:23HEB 2:13HEB 5:7HEB 12:2T. Austin-Sparks preaches on Psalms 118, known as the 'Passover Hosanna Psalms', emphasizing faith unto enlargement through adversity. The Psalm reflects the nation's collective experience of life out of death, release from bondage, and God's faithfulness over His people's unfaithfulness. It is believed to have been sung by Jesus and His disciples before Gethsemane, showcasing a triumph of faith and the Lord's enlargement through the Cross, offering life, liberty, and enlargement for believers in Christ.
Priesthood and Life
By T. Austin-Sparks0HEB 2:13T. Austin-Sparks preaches on the role of a priest as one who withstands death and ministers life, emphasizing the eternal purpose of God being eternal life. The priestly ministry of righteousness counters sin with divine life, illustrated by the shedding of blood to overcome death. Believers, as part of Christ's body, share in His high priestly work of setting life over death, ministering life to others through the power of priesthood, and standing against the spiritual battle with the evil power of death.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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. 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.
Jamieson-Fausset-Brown Bible Commentary
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; "I will put my trust in Him" expresses His filial confidence in God as His Father, to whom He flees from His sufferings, and is not disappointed; which His believing brethren imitate, trusting solely in the Father through Christ, and not in their own merits. "Christ exhibited this "trust," not for Himself, for He and the Father are one, but for His own people" (Heb 2:16). Each fresh aid given Him assured Him, as it does them, of aid for the future, until the complete victory was obtained over death and hell Phi 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 of them as "children" of God, though not yet in being, yet considered as such in His purpose, and presents them before God the Father, who has given Him them, to be glorified with Himself. Isaiah (meaning "salvation of Jehovah") typically represented Messiah, who is at once Father and Son, Isaiah and Immanuel (Isa 9:6). He expresses his resolve to rely, he and his children, not like Ahaz and the Jews on the Assyrian king, against the confederacy of Pekah of Israel, and Rezin of Syria, but on Jehovah; and then foretells the deliverance of Judah by God, in language which finds its antitypical full realization only in the far greater deliverance wrought by Messiah. Christ, the antitypical Prophet, similarly, instead of the human confidences of His age, Himself, and with Him GOD THE FATHER'S children (who are therefore His children, and so antitypical to Isaiah's children, though here regarded as His "brethren," compare Isa 9:6; "Father" and "His seed," Isa 53:10) led by Him, trust wholly in God for salvation. The official words and acts of all the prophets find their antitype in the Great Prophet (Rev 19:10), just as His kingly office is antitypical to that of the theocratic kings; and His priestly office to the types and rites of the Aaronic priesthood.
John Gill Bible Commentary
Forasmuch then as the children are partakers of flesh and blood,.... By the children are meant, not the children of this world, or the men of it; nor the children of the flesh, or Abraham's natural seed; nor visible professors of religion; nor the apostles of Christ only; but all the children of God, the children given to Christ; all the sons that are brought to glory: these "are partakers of flesh and blood"; of human nature, which is common to them all, and which is subject to infirmity and mortality; and the sense is, that they are frail mortal men: and this being their state and case, he also himself took part of the same; Christ became man also, or assumed an human nature like theirs; this shows that he existed before his incarnation, who of himself, and by his own voluntary act, assumed an individual of human nature into union with his divine person, which is expressive of wondrous grace and condescension: Christ's participation of human nature, and the children's, in some things agree, in others they differ; they agree in this, that it is real flesh and blood they both partake of; that Christ's body is not spiritual and heavenly, but natural as theirs is; and that it is a complete, perfect, human nature, and subject to mortality and infirmity like theirs: but then Christ took his nature of a virgin, and is without sin; nor has it any distinct personality, but from the moment of its being subsisted in his divine person: and now the true reason of Christ's assuming such a nature was on account of the children, which discovers great love to them, and shows that it was with a peculiar view to them that he became man; hence they only share the special advantages of his incarnation, sufferings, and death: and his end in doing this was, that through death he might destroy him that had the power of death, that is, the devil; the devil is said to have the power of death, not because he can kill and destroy men at pleasure, but because he was the first introducer of sin, which brought death into the world, and so he was a murderer from the beginning; and he still tempts men to sin, and then accuses them of it, and terrifies and affrights them with death; and by divine permission has inflicted it, and will be the executioner of the second death. The apostle here speaks in the language of the Jews, who often call Samael, or Satan, , "the angel of death", in their Targums (k), Talmud (l), and other writings (m); and say, he was the cause of death to all the world; and ascribe much the same things to him, for which the apostle here so styles him: and they moreover say (n), that he will cease in the time to come; that is, in the days of the Messiah: and who being come, has destroyed him, not as to his being, but as to his power; he has bruised his head, destroyed his works, disarmed his principalities and powers, and took the captives out of his hands, and saved those he would have devoured: and this he has done by death; "by his own death", as the Syriac and Arabic versions read; whereby he has abolished death itself, and sin the cause of it, and so Satan, whose empire is supported by it. (k) Targum Jon. in Gen. iii. 6. & in Hab. iii. 5. (l) T. Bab. Succa, fol. 53. 1. & Avoda Zara, fol. 5. 1. & 20. 2. (m) Zohar in Gen. fol. 27. 1, 2. Tzeror Hammor, fol. 6. 2. & 22. 4. Caphtor, fol 26. 2. & alibi. (n) Baal Hatturim in Numb. iv. 19.
Tyndale Open Study Notes
2:13 This verse quotes Isa 8:17-18, which comes from a broader messianic context (cp. Isa 8:14 with Rom 9:33; 1 Pet 2:8). • I will put my trust in him here declares Jesus’ trust in the Father. • I and the children God has given me indicates a close relationship between Jesus and the children of God.