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children (Heb. 2:13; John 13:33 tekniva ).

Heb. 2:12, 13. The quotations in these verses develope the main idea of the section, that of Christ fulfilling the destiny of men through suffering, by recalling typical utterances of representative men: (1) of the suffering, innocent king; (2) of the representative prophet.

The ground of the application in the first case lies in the fact that the language used goes beyond the actual experience of David, or of any righteous sufferer.

In the second case the prophet occupies a typical position at a critical period of national history.

Ruler and prophet both identify themselves with their people. The one applies to them the express term ‘brethren’: the other takes his place among them as symbolising their true hope.

12. The quotation is taken from Ps. 22:22 and agrees with the LXX. except by the substitution of ajpaggelw' for dihghvsomai .

The Psalm itself, which probably dates from the time of David's persecution by Saul, describes the course by which ‘the Anointed of the Lord’ made his way to the throne, or more generally the establishment of the righteous kingdom of God through suffering. In vv. 21 ff. sorrow is turned into joy, and the words of the Psalmist become a kind of Gospel. Hence the phrase quoted here has a peculiar force. The typical king and the true King attain their sovereignty under the same conditions, and both alike in their triumph recognise their kinship with the people whom they raise ( toi'" ajdelfoi'" ).

The Psalm is quoted not unfrequently: Matt. 27:46; Mark 15:34 (Heb. 2:1); Matt. 27:39, 43 (Heb. 2:7, 8); Matt. 27:35; John 19:24 (Heb. 2:18); comp. Heb. 5:7 (2:24).
to; o[nomav sou ] I will declare Thy Name , for Thou hast proved to be what I have called Thee, ‘my hope and my fortress, my castle and deliverer, my defender...who subdueth my people under me.’ These many titles are summed up in the revelation of the Name of the Father: nomen tuum quod est Pater , ut cognoscant Te Patrem, qui eos paterno affectu ad haereditatem supernae beatitudinis ut filios vocas (Herv.).
ejn mevsw/ ejkklhsiva" ] in the midst of the congregation when the people are assembled to exercise their privilege as citizens of the divine commonwealth.

2:13. The thought of ‘brotherhood’ is extended in the two following quotations and placed in its essential connexion with the thoughts of ‘fatherhood’ and ‘sonship.’ Brothers are supported by the trust in which they repose on one above them and by the love which meets the trust. kai; pavlin jEgw; e[somai ...] Words nearly identical ( pepoiqw;" e[somai ejpj aujtw'/ ) occur in the LXX. in Is. 8:17; 12:2; 2 Sam. 22:3. The reference is certainly, as it appears, to Is. 8:17, where the words immediately precede the following quotation. The two sentences of Isaiah are separated because they represent two aspects of the typical prophet in his relation to Christ. In the first the prophet declares his personal faith on God in the midst of judgments. In the second he stands forth with his children as representing ‘the remnant,’ the seed of the Church, in Israel. The representative of God rests in his heavenly Father, and he is not alone: his children are already with him to continue the divine relation.


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