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11.For both he that sanctifieth, etc. He proves that it was necessary that what he had said should be fulfilled in the person of Christ on account of his connection with his members; and he also teaches that it was a remarkable evidence of the divine goodness that he put on our flesh. hence he says, that they are all of one, that is, that the author of holiness and we are made partakers of it, are all of one nature, as I understated the expression. It is commonly understood of one Adam; and some refer it to God, and not without reasons; but I rather think that one nature is meant, and one I consider to be in the neuter gender, as though he had said, that they are made out of the same mass. (41)
It avails not, indeed, a little to increase our confidence, that we are united to the Son of God by a bond so close, that we can find in our nature that holiness of which we are in want; for he not only as God sanctifies us, but there is also the power of sanctifying in his human nature, not that it has it from itself, but that God had poured upon it a perfect fullness of holiness, so that from it we may all draw. And to this point this sentence refers, “ their sakes I sanctify myself.” (Joh_17:19.) If, then we are sinful and unclean, we have not to go far to seek a remedy; for it is offered to us in our own flesh. If any one prefers to regard as intended here that spiritual unity which the godly have with the Son of God, and which differs much from that which men commonly have among themselves, I offer no objection, though I am disposed to follow what is more commonly received, as it is not inconsistent with reason.
He is not ashamed to call them brethren. This passage is taken from Psa_22:22. That Christ is the speaker there, or David in his name, the evangelists do especially testify, for they quote from it many verses, such as the following, — “ parted my garments,” — “ gave gall for my meat,” — “ God, my God, why hast thou forsaken me?” And further, the other parts of the chapter prove the same; for we may see in the history of the passion a delineation of what is there related. The end of the Psalm, which speaks of the calling of the Gentiles, can be applied to none but to Christ alone, “ to the Lord shall all the ends of the world; adore before him shall all the families of the nations,” — “ Lord’ is the kingdom, and he will reign over the nations.” These things are found accomplished only in Christ, who enlarged the kingdom of God not over a small space, as David did, but extended it over the whole world; it was before confined as it were within narrow limits. There is, then, no doubt but that his voice is what is referred to in this passage; and appropriately and suitably does he say that he is not ashamed; for how great is the distance between us and him? Much, then, does he let down himself, when he dignifies us with the name of brethren; for we are unworthy that he should deem us his servants. And this so great an honor conferred on us is amplified by this circumstance — Christ does not speak here as a mortal man while in the form of a servant, but when elevated after the resurrection into immortal glory. Hence this title is the same, as though he had raised us into heaven with himself. And let us remember, whenever we hear that we are called brethren by Christ, that he has clothed us, so to speak, with this honor, that together with this fraternal name we may lay hold on eternal life and every celestial blessing. (42)
We must further notice the office which Christ assumes, which is that of proclaiming the name of God; and this began to be done when the gospel was first promulgated and is now done daily by the ministry of pastors. We hence learn, that the gospel has been presented to us for this end, that we may be brought to the knowledge of God, in order that his goodness may be celebrated by us, and that Christ is the author of the gospel in whatever manner it may be offered to us. And this is what Paul says, for he declares that he and others were ambassadors for Christ; and he exhorted men as it were in the name of Christ. (2Co_5:20.) And this ought to add no small reverence to the gospel, since we ought not so much to consider men as speaking to us, as Christ by his own mouth; for at the time when he promised to publish God’ name to men, he had ceased to be in the world; it was not however to no purpose that he claimed this office as his own; for he really performs it by his disciples.
(41) Though many, ancient and modern, such as Chrysostom, Beza, Grotius and Bloomfield, regard “” as meant here by “” yet the context is in favor of the view taken by Calvin, which is also adopted by Dr. Owen and Stuart. The Heb_2:14 verse seems to decide the question.
The word to sanctify ἁγιάζω means — 1. To consecrate, to set apart to a holy use or to an office, Mat_23:19; Joh_17:19; — 2. To purify from pollution, either ceremonially, Heb_9:13, or morally and spiritually, 1Th_5:23; — 3. To purify from the guilt of sin by a free remission, Heb_10:10, compared with Heb_10:14. Now, which of these meanings are we to take here? Calvin takes the second, that is to purify from pollution, or to make spiritually holy; others, such as Stuart and Bloomfield, take the last meaning, and the latter gives the rendering, “ expiator and the expiated,” This is more consistent with the general tenor of the passage. The subject is not sanctification properly so called, but expiation or atonement. See Heb_2:9. — Ed.
(42) “ Christ was merely a man and nothing more, where (we may ask with Abresch) would be either the great condescension, or particular kindness manifested in calling men his brethren? If however, he possessed a higher nature, if ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών Phi_2:7, if ἐκένωσε ἑαυτὸν μορφὴν δούλου λαβὼν Phi_2:8; then was it an act of particular kindness and condescension in him to call men his brethren?” — Stuart