The Oneness of the Sanctifier and the Sanctified
W. Jones Hebrews 2:11, 12 For both he that sanctifies and they who are sanctified are all of one: for which cause he is not ashamed to call them brothers,… For both he that sanctifieth and they who are, etc. I. THE ONENESS OF OUR LORD WITH MAN. "Both he that sanctifieth and they who are sanctified are all of one." 1. Our Lord is of one nature with man. This is what many take to be the meaning of the writer in this place. The Savior was truly human. As a man, he hungered and thirsted, ate and drank, was wearied and slept, sorrowed and wept, suffered and died. His humanity was a real thing. 2. But unity of spiritual relation seems to be set forth here. The text certainly points to something higher than the mere physical oneness of Christ with all men. It is not his relation to all men that is here expressed, but his relation as Sanctifier to all who are being sanctified through him. It is this union of spiritual relationship which is here meant. The Sanctifier and the sanctified are all of one God and Father. They "are all the children of God by faith in Christ Jesus;" they "have received the Spirit of adoption," etc. Our Lord not only stooped down to our nature, but he lifts our nature into fellowship and oneness with God. Thus the Sanctifier and they who are being sanctified are all of one "God, the spiritual Father as of Christ, so also of those who are descended from Christ" (cf. John 20:17). II. THE WORK OF OUR LORD FOR MAN. He is here represented as the Sanctifier of his people. The word used in the text suggests the ideas of: 1. Expiation. It does not seem to us that we are warranted in making this interpretation exclusive of others (as M. Stuart does, who translates "both he who maketh expiation and they for whom expiation is made"). But ἁγιάζω may point to the atoning death of Christ. "While we were enemies, we were reconciled to God through the death of his Son." "God reconciled us to himself through Christ." Sanctification is impossible apart from reconciliation to God, and that reconciliation is effected by means of the death of Christ. "We have been sanctified through the offering of the body of Jesus Christ" (Hebrews 10:10). 2. Consecration. They who are sanctified have consecrated themselves to God. They are devoted to him; they do not live with common aims or for common cuds; but at all times, and even in commonest duties, they live for God and for his glory. They have presented themselves "a living sacrifice, holy, acceptable to God," etc. 3. Transformation. "They who are sanctified;" literally, "they who are being sanctified," are being made true and right in word and deed, in thought and feeling. They are not sinless or perfect. Their sanctification is not yet complete, but it is in progress. They are being transformed into the image of their Lord and Savior. But how can our Lord be said to be the Sanctifier? The Holy Spirit is the great Agent in the transforming process; but the expiation or atonement was made by Christ. And while consecration, or dedication to God, is the act of the Christian, the mighty impulse from which that act springs comes from the Christ. And in the transforming work Christ sends "the sanctifying Spirit; he is the Head of all sanctifying influences. The Spirit sanctifieth as the Spirit of Christ." III. THE CONDESCENSION OF OUR LORD TOWARDS MAN. "For which cause he is not ashamed to call them brethren, saying, I will declare thy Name unto my brethren," etc. Though he is "Lord of men as well as angels," he calls his people his brethren. Notwithstanding the lowliness of their condition and the crudeness and imperfection of their character, he graciously acknowledges them as his brethren (cf. Matthew 28:10; John 20:17). CONCLUSION. 1. Here is encouragement to address our Lord in our tithes of need. "Though now ascended up on high... He bends on earth a Brother's eye;" and he has a brother's heart towards us. 2. Here is reason why we should confess him, as our Lord and Savior. Since he acknowledges us as his brethren, let us humbly and heartily acknowledge him as our Savior and Sovereign. 3. Here is reason for acknowledging the lowliest Christian as our brother. Shall we refuse to recognize as our spiritual kindred those whom our Lord calls his brethren? 4. Here is incitement to the cultivation of holiness. Since Christ is engaged in our sanctification, "let us cleanse ourselves from all defilement of flesh and spirit," etc. (2 Corinthians 7:1). - W.J. Parallel Verses KJV: For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren, WEB: For both he who sanctifies and those who are sanctified are all from one, for which cause he is not ashamed to call them brothers,