New American Standard Bible
And again, "I WILL PUT MY TRUST IN HIM." And again, "BEHOLD, I AND THE CHILDREN WHOM GOD HAS GIVEN ME."
King James Bible
And again, I will put my trust in him. And again, Behold I and the children which God hath given me.
Darby Bible Translation
And again, I will trust in him. And again, Behold, I and the children which God has given me.
World English Bible
Again, "I will put my trust in him." Again, "Behold, here I am with the children whom God has given me."
Young's Literal Translation
and again, 'Behold I and the children that God did give to me.'
Hebrews 2:13 Parallel
CommentaryBarnes' Notes on the Bible
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. It is with reference to the former idea that the apostle seems to use it here - as denoting a condition where there was felt to be need of divine aid. His object is to show that he took part with his people, and regarded them as brethren - and the purpose of this quotation seems to be to show that he was in such a situation as to make an expression of dependence proper. He was one with his people, and shared their "dependence" and their piety - using language which showed that he was identified with them, and could mingle with the tenderest sympathy in all their feelings. It is not certain from what place this passage is quoted. In Psalm 18:2, and the corresponding passage in 2 Samuel 22:3, the Hebrew is אחסה־בּו echacah bow - "I will trust in him;" but this Psalm has never been regarded as having any reference to the Messiah, even by the Jews, and it is difficult to see how it could be considered as having any relation to him. Most critics, therefore, as Rosenmuller, Calvin, Koppe, Bloomfield, Stuart, etc., regard the passage as taken from Isaiah 8:17. The reasons for this are:
(1) that the words are the same in the Septuagint as in the Epistle to the Hebrews;
(2) the apostle quotes the next verse immediately as applicable to the Messiah;
(3) no other place occurs where the same expression is found.
The Hebrew in Isaiah 8:17, is וקוּיתי־לו weqiwweytiy-low - "I will wait for him," or I will trust in him - rendered by the Septuagint πεποιθὼς ἔσομαι ἐπ ̓αὐτῶ pepoithōs esomai ep' autō - the same phrase precisely as is used by Paul - and there can be no doubt that he meant to quote it here. The sense in Isaiah is, that he had closed his message to the people; he had been directed to seal up the testimony; he had exhorted the nation to repent, but he had done it in vain; and he had now nothing to do but to put his trust in the Lord, and commit the whole cause to him. His only hope was in God; and he calmly and confidently committed his cause to him. Paul evidently designs to refer this to the Messiah; and the sense as applied to him is, "The Messiah in using this language expresses himself as a man. It is people who exercise dependence on God; and by the use of this language he speaks as one who had the nature of man, and who expressed the feelings of the pious, and showed that he was one of them, and that he regarded them as brethren." There is not much difficulty in the "argument" on the passage; for it is seen that in such language he must speak as "a man," or as one having human nature; but the main difficulty is on the question how this and the verse following can be applied to the Messiah? In the prophecy, they seem to refer solely to Isaiah, and to be expressive of his feelings alone - the feelings of a man who saw little encouragement in his work, and who having done all that he could do, at last put his sole trust in God. In regard to this difficult, and yet unsettled question, the reader may consult my Introduction to Isaiah, section 7. The following remarks may serve in part to remove the difficulty.
(1) the passage in Isaiah Isa 8:17-18, occurs "in the midst" of a number of predictions relating to the Messiah - preceded and followed by passages that had an ultimate reference undoubtedly to him; see Isaiah 7:14; Isaiah 8:8; Isaiah 9:1-7, and the notes at those passages.
(2) the language, if used of Isaiah, would as accurately and fitly express the feelings and the condition of the Redeemer. There was such a remarkable similarity in the circumstances that the same language would express the condition of both. Both had delivered a solemn message to people; both had come to exhort them to turn to God, and to put their trust in him and both with the same result. The nation had disregarded them alike, and now their only hope was to confide in God, and the language used here would express the feelings of both - "I will trust in God. I will put confidence in him, and look to him."
(3) there can be little doubt that in the time of Paul this passage was regarded by the Jews as applicable to the Messiah. This is evident, because:
(a) Paul would not have so quoted it as a "proof text" unless it would be admitted to have such a reference by those to whom he wrote; and,
(b) because in Romans 9:32-33, it is evident that the passage in Isaiah 8:14, is regarded as having reference to the Messiah, and as being so admitted by the Jews. It is true that this may be considered merely as an argument "ad hominem" - or an argument from what was admitted by those with whom he was reasoning, without vouching for the precise accuracy of the manner in which the passage was applied - but that method of argument is admitted elsewhere, and why should we not expect to find the sacred writers reasoning as other people do, and especially as was common in their own times?
(Yet the integrity of the apostle would seem to demand, that he argue not only "ex concessis," but "ex veris." We cannot suppose for a moment, that the sacred writers (whatever others might do), would take advantage of erroneous admissions. We would rather expect them to correct these. Proceed upon them, they could not; see the supplementary note on Hebrews 1:5. Without the help of this defense, what the author has otherwise alleged here, is enough to vindicate the use the apostle has made of the passage; see also the note on Hebrews 2:6.)
LibraryMen Chosen --Fallen Angels Rejected
But now we wish to draw your attention to two instances of God's doing as he pleases in the fashioning of the works of his hands--the case of angels, and in the case of men. Angels were the elder born. God created them, and it pleased him to give unto them a free will to do as they pleased; to choose the good or to prefer the evil, even as he did to man: he gave them this stipulation--that if they should prefer the good, then their station in heaven should be for ever fixed and firm; but if they …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856
A God in Pain
The Child Jesus Brought from Egypt to Nazareth.
Letter iv. You Reply to the Conclusion of My Letter: "What have we to do with Routiniers?...
And I will wait for the LORD who is hiding His face from the house of Jacob; I will even look eagerly for Him.
Behold, I and the children whom the LORD has given me are for signs and wonders in Israel from the LORD of hosts, who dwells on Mount Zion.
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