Hebrews 2:13

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.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Heb 2:13. Ἐγὼ ἔσομαι πεποιθὼς ἐπʼ αὐτῷ, I will put my trust in Him) LXX. καὶ πεποιθὼς ἔσομαι ἐπʼ αὐτῷ, in Isaiah immediately before the place from ch. 8, which will be afterwards quoted: πεποιθὼς ἔσομαι ἐπʼ αὐτῷ, 2Sa 22:3, which the Church imitates, Isa 12:2. The filial confidence of the Messiah is indicated, fleeing from His sufferings to the Father [and by no means disappointed: comp. Heb 2:10, at the end.—V. g.], ch. Heb 5:7: comp. 2Sa 22:4, etc. A small portion is quoted; the whole passage is intended by the apostle. Our Theologians rightly blame the Schoolmen, who are of opinion, that the atonement of Christ was not simply and in itself condign or meritorious. See Calov. Matæol. pass. in Dedic. But yet the most fragrant part of this atonement is the exceedingly pure confidence by which solely He was supported in His approach to the Father; Psa 22:10; Mat 27:43. For He did not show His merits, but rather confessed the sins that were laid upon Him, Psa 69:6. As He therefore by Himself confidently (by faith) trusted in the Father, so we confidently (by faith) put our trust in Christ, and through Christ in the Father. The argument is very important against the merit of men’s works. But Christ exhibited this confidence not for Himself, for He and the Father are one, but for His own people, Heb 2:16. Every instance of present assistance gave assurance of assistance for the future (comp. Php 1:6), until He obtained a complete victory over death and the devil.—ἰδοὺ—ὁ Θεός) Isa 8:18, LXX., in the same words. He calls them παιδία ילדים, children, sons, using an expression well becoming the First-begotten, who intimates that the same are both His brethren and His inferiors (juniors); and He presents all these, to be glorified alike with Himself, before God, who has given them to Him to be saved.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Heb_2:13. Second and third proofs, taken from Isa_8:17-18. The design of the author in dividing into two different citations, by means of καὶ πάλιν, the words which stand together in the Hebrew and the LXX., is not to present the relation of community between Christ and the Christians on two different sides, in that, namely, it is indicated in his first passage how the incarnate Son of God descended to the standpoint of man; in the second, on the other hand, how redeemed men are raised by God to the standpoint of Christ (Kurtz),all of which is subtle and far-fetched; but only to pile up the Scripture testimonies, inasmuch as the end of Heb_2:17, as well as the beginning of Heb_2:18, seemed to him to contain each in itself an independent means of evidence for that which he would make good. The words of the first proof passage: πεποιθὼς ἔσομαι ἐπʼ αὐτῷ, are likewise found in the LXX. at 2Sa_22:3 and Isa_12:2. But that the author was not thinking of one of these passages (according to Ebrard, of the first), but of Isa_8:17, is the more natural supposition, because with the LXX. and in the original the words, which here, too, are first adduced (only in partially inverted order, and augmented by ἐγώ): καὶ πεποιθὼς ἔσομαι ἐπʼ αὐτῷ, immediately precede the directly following passage, taken from Isa_8:18. In their historic sense the words cited refer to the prophet and his sons, and, indeed, with the LXX., the ἰδοὺ … θεός is a further unfolding of the subject in ἔσομαι. The author of the Epistle to the Hebrews, however, regards the words as an utterance of Christ, led thereto, as Bleek rightly conjectures, by the καὶ ἐρεῖ, interpolated by the LXX. before Heb_2:17, which seemed to indicate another subject than the prophet, since he spoke throughout the whole section in the first person; and other than God, since He is spoken of, by virtue of ἐπʼ αὐτῷ, as the one in whom the speaker trusts. The demonstrative force of the words cited is found by our author in the fact that the person speaking, i.e. Christ, places Himself, by means of the testifying of His confidence in God, upon the same level with other men;[49] as also in that the author understands by the παιδία, not the children of the speaker, but the children of God, the children whom God the Father has given to Christ.

[49] Theophylact: καὶ διὰ τούτον δείκνυσιν, ὅτι ἄνθρωπος καὶ ἀδελφὸς ἡμῶν γέγονεν. ὥσπερ γὰρ ἕκαστος τῶν ἀνθρώπων, οὕτω καὶ αὐτὸς πέποιθεν ἐπʼ αὐτῷ, τουτέστι τῷ πατρί.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Heb 2:13 . The two quotations cited in the thirteenth verse are from Isa 8:17-18 . There they are continuous, here they are separately introduced, each by the usual καὶ πάλιν , because they serve to bring out two distinct points. In the first, the Messiah utters his trust in God, and thereby illustrates His sonship and brotherhood with man. Like all men He is dependent on God. As Calvin says: “since He depends on the aid of God His condition has community with ours”. In the second part, ἰδοὺ ἐγὼ not only calls attention to Himself as closely associated with the παιδία ; but also, as Weiss thinks, intimates His readiness to obey, as if “Here am I”. This obedience He shares with those whom God has committed to His care, God’s παιδία and His brothers. Cf. Joh 6:37 ; Joh 6:39 ; Joh 17:11 .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

He applieth the same to the kingly power of Christ in delivering his from the power of the devil and death.

I will commit myself to him, and to his defense.

This Isaiah speaketh of himself and his disciples, but betokening thereby all ministers, as also his disciples signify the whole Church. And therefore seeing Christ is the head of the Prophets and ministers, these words are more rightly verified of him, than of Isaiah.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 13. 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 Ps 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, c., c. 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

13. I will put my trust in him, or, I will confide in him. As this sentence is found in Psalm 18:2, it was probably taken from that place; and Paul, in Romans 15:9, applies another verse to Christ respecting the calling of the Gentiles. In addition to this, it may be said that the general contents of that Psalm show clearly that David spoke in the person of another. There indeed appeared in David but a faint shadow of the greatness which is there set forth in terms so magnificent. He boasts that he was made the head of the heathens, and that even aliens and people unknown willingly surrendered themselves to him at the report of his name. David subdued a few neighboring and well-known nations by the force of arms, and made them tributaries. But what was this to the extensive dominions of many other kings? And further, where was voluntary submission? Where were the people that were so remote that he knew them not? In short, where was the solemn proclamation of God’s glory among the nations mentioned at the end of the Psalm? Christ then is he who is made head over many nations, to whom strangers from the utmost borders of the earth submit, and roused by hearing of him only; for they are not forced by arms to undertake his yoke, but being subdued by his doctrine, they spontaneously obey him.

There is also seen in the Church that feigned and false profession of religion, which is there referred to; for many daily profess the name of Christ, but not from the heart.

There is then no doubt but that the Psalm is rightly applied to Christ. But what has this to do with the present subject? For it seems not to follow that we and Christ are of one, in order that he might especially put his trust in God. To this I answer, that the argument is valid, because he would have no need of such trust, had he not been a man exposed to human necessities and wants. As then he depended on God’s aid, his lot is the same with ours. It is surely not in vain or for nothing that we trust in God; for were we destitute of his grace, we should be miserable and lost. The trust then which we put in God, is an evidence of our helplessness. At the same time we differ from Christ in this — the weakness which necessarily and naturally belongs to us he willingly undertook. But it ought not a little to encourage us to trust in God, that we have Christ as our leader and instructor; for who would fear to go astray while following in his steps? Nay, there is no danger that our trust should be useless when we have it in common with Christ; who, we know, cannot be mistaken.

Behold, I and the children, etc. It is indeed certain that Isaiah was speaking of himself; for when he gave hope of deliverance to the people, and the promise met with no credit, lest being broken down by the perverse unbelief of the people he should despond, the Lord bade him to seal the doctrine he had announced among a few of the faithful; as though he had said, that though it was rejected by the multitude, there would yet be a few who would receive it. Relying on this answer, Isaiah took courage, and declared that he and the disciples given to him would be ever ready to follow God. (Isaiah 8:18.)

Let us now see why the Apostle applied this sentence to Christ. First, what is found in the same place, that the Lord would become a rock of stumbling and a stone of offense to the kingdom of Israel and of Judas, will not be denied by any one of a sound mind, to have been fulfilled in Christ. And doubtless as the restoration from the Babylonian exile was a sort of prelude to the great redemption obtained by Christ for us and the fathers; so also the fact that so few among the Jews availed themselves of that kindness of God, that a small remnant only were saved, was a presage of their future blindness, through which it happened that they rejected Christ, and that they in turn were rejected by God, and perished. For we must observe that the promises extant in the Prophets respecting the restoration of the Church from the time the Jews returned from exile, extend to the kingdom of Christ, as the Lord had this end in view in restoring the people, that his Church might continue to the coming of his Son, by whom it was at length to be really established.

Since it was so, God not only addressed Isaiah, when he bade him to seal the law and the testimony, but also in his person all his ministers, who would have to contend with the unbelief of the people, and hence Christ above all, whom the Jews resisted with greater contumacy than all the former Prophets. And we see now that they who have been substituted for Israel, not only repudiate his Gospel, but also furiously assail him. But how much soever the doctrine of the Gospel may be a stone of stumbling to the household of the Church, it is not yet God’s will that it should wholly fail; on the contrary, he bids it to be sealed among his disciples: and Christ, in the name of all his teachers as the head of them, yea, as the only true Teacher, who rules us by their ministry, declares that amidst this deplorable ingratitude of the world, there shall still be some always who shall be obedient to God.

See then how this passage may be fitly applied to Christ: the Apostle concludes, that we are one with him, because he unites us to himself, when he presents himself and us together to God the Father: for they form but one body who obey God under the same rule of faith. What could have been said more suitably to commend faith, than that we are by it the companions of the Son of God, who by his example encourages us and shows us the way? If then we follow the Word of God, we know of a certainty that we have Christ as our leader; but they belong not at all to Christ, who turn aside from his word. What, I pray, can be more desired than to agree with the Son of God? But this agreement or consent is in faith. Then by unbelief we disagree with him, than which nothing is a greater evil. The word “children”, which in many places is taken for servants, means here disciples.

Which God hath given me. Here is pointed out the primary cause of obedience, even that God has adopted us. Christ brings none to the Father, but those given him by the Father; and this donation, we know, depends on eternal election; for those whom the Father has destined to life, he delivers to the keeping of his Son, that he may defend them. This is what he says by John, “All that the Father has given me, will come to me.” (John 6:37.) That we then submit to God by the obedience of faith, let us learn to ascribe this altogether to his mercy; for otherwise we shall never be led to him by the hand of Christ. Besides, this doctrine supplies us with strong ground of confidence; for who can tremble under the guidance and protection of Christ? Who, while relying on such a keeper and guardian, would not boldly disregard all dangers? And doubtless, while Christ says, “Behold, I and the children,” he really fulfills what he elsewhere promises, that he will not suffer any of those to perish whom he has received from the Father. (John 10:28.)

We must observe lastly, that though the world with mad stubbornness reject the Gospel, yet the sheep ever recognize the voice of their shepherd. Let not therefore the impiety of almost all ranks, ages, and nations, disturb us, provided Christ gathers together his own, who have been committed to his protection. If the reprobate rush headlong to death by their impiety, in this way the plants which God has not planted are rooted up. (Matthew 15:13.) Let us at the same time know that his own are known to him, and that the salvation of them all is sealed by him, so that not one of them shall be lost. (2 Timothy 2:19.) Let us be satisfied with this seal.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(13) I will put my trust in him . . . Behold I and the children . . .—Of the two passages cited in this verse, the latter is certainly from Isa_8:18; and though the former might be derived from 2Sa_22:3 or Isa_12:2, yet, as the words are also found in the same chapter of Isaiah (Isa_8:17), we may with certainty consider this the source of the quotation. That the section of Isaiah’s prophecies to which Hebrews 8 belongs is directly Messianic, is a fact that must be kept in mind; but the stress of the quotation cannot be laid on this. The prophet, as the representative of God to the people, has given utterance to the divine message: in these words, however, “I will put my trust” (better, “I will have my trust,” for continuous confidence is what the words denote) “in Him,” he retires into the same position with the people whom he has addressed; their relation towards God’s word and the hope it inspires must be his also. This two-fold position of the prophet symbolised the two-fold nature of Him of whom every prophet was a type. (In Isa_8:17, the Authorised version, “I will look for Him,” is nearer to the strict meaning of the original; but the difference is of little moment.)

The second passage is free from difficulty up to a certain point. In Isaiah 7, 8 we not only read of the word of God sent by Isaiah, but also find his sons associated with him in his message to the people. The warning of judgment and the promise are, so to speak, held up before the people inscribed in the symbolic names borne by the sons, Maher-shalal-hash-baz (“Speed the spoil, hastens the prey”) and Shear-jashub (“A remnant shall return;” see Isa_7:3; Isa_10:21), and by Isaiah himself (“Salvation of Jehovah”). “Behold I,” he says, “and the children whom the Lord hath given me, are for signs and for wonders in Israel from the Lord of hosts.” By God’s own appointment, the children whom God gave him, though themselves no prophets, were joined with himself in the relation of prophets to the people, and were representatives of those whom God, who “hideth His face from the house of Jacob” (Isa_8:17), will save. As in the former passage Isaiah is taken as representing Christ, so here those who, being of the same blood, are joined with him in his work and in the promise of salvation, represent those whom the Son calls “brethren.” The difficulty is that, whereas the original passage speaks of “the children” of the prophet, the meaning here must be children of God, given by Him to the Son. But no type can answer in every respect to that which it represents. The association of Jesus with His, people contains three elements of thought—His essential superiority, His sharing the same nature with His people, His brotherhood with them. The first two thoughts are truly represented in this Old Testament figure; the last no figure could at the same time set forth. And though Heb_2:12-13 are directly connected with the word “brethren,” yet, as the next verse shows, the most important constituent of the thought is community of nature. It should be observed that in these two verses the citations are not so distinctly adduced by way of proof as are those of the first chapter.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

13. And again, I will put my trust in him] The quotation is probably from Isa_8:17, but nearly the same words are found in Psa_18:2 and 2Sa_22:3 (LXX.). The necessity of putting His trust in God is a proof of Christ’s humanity, and therefore of His brotherhood with us. When He was on the Cross His enemies said by way of taunt, “He trusted in God” (Mat_27:43).

Behold, I, and the children which God hath given me] This verse furnishes a marked instance of the principles of Biblical interpretation, of which we have already seen many specimens. Isaiah by the prophetess has a son to whom he is bidden to give the name Maher-shalal-hash-baz, or “Speed-plunder-haste-spoil;” to his elder son he has been bidden to give the name Shear-Jashub, “a remnant shall remain;” and as the names of both sons are connected with prophecies concerning Israel he says “Lo! I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts.” The words are here entirely dissociated from their context and from their primary historical meaning to indicate the relation between Christ and His redeemed children. The LXX. in Isa_8:17 insert the words “And He will say,” and some have supposed that the author (who, like most Alexandrians, was evidently unacquainted with the original Hebrew) understood these words to imply that it was no longer the Prophet but the Messiah who was the speaker. It is however more probable that he took for granted the legitimacy of his application. In this he merely followed the school of interpretation in which he had been trained, in accordance with principles which were at that period universally accepted among Jews and Christians. We must ourselves regard it as a somewhat extreme instance of applying the words of Scripture in a Messianic sense. But we see the bearing of the illustration upon the immediate point in view, when we recall the typical character and position of Isaiah, and therefore the mystic significance which was naturally attached to his words. Our Lord Himself uses, with no reference to Isaiah, a similar expression, “those that thou gavest me,” in Joh_17:12.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

13 And again, I will put my trust in him. And again, Behold I and the children which God hath given me.

Ver. 13. I will put my trust in him] Which he needed not, had he not been a man subject to misery.

And the children, &c.] Christ is the everlasting Father, Isa 9:6, and the saints are the travail of his soul, that prolong his days upon earth, Isa 53:10-11; Filiabitur nomine eius, Psa 72:17. There shall be a succession of Christ’s name, till he present all his to his heavenly Father at the last day, with, "Behold, I, and the children whom thou hast given me."

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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 Psa 18:2, and the corresponding passage in 2Sa 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 Isa 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 Isa 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 Isa 7:14; Isa 8:8; Isa 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:

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 Rom 9:32-33, it is evident that the passage in Isa 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 Heb 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 Heb 2:6.)

The apostle is showing them that according to “their own Scriptures,” and in accordance with principles which they themselves admitted, it was necessary that the Messiah should be a man and a sufferer; that he should be identified with his people, and be able to use language which would express that condition. In doing this, it is not remarkable that he should apply to him language which “they” admitted to belong to him, and which would accurately describe his condition.

(4) It is not necessary to suppose that the passage in Isaiah had an original and primary reference to the Messiah. It is evident from the whole passage that it had not. There was a “primary” reference to Isaiah himself, and to his children as being emblems of certain truths. But still, there was a strong “resemblance,” in certain respects, between his feelings and condition and those of the Messiah. There was such a resemblance that the one would not unaptly symbolize the other. There was such a resemblance that the mind - probably of the prophet himself, and of the people - would look forward to the more remote but similar event - the coming and the circumstances of the Messiah. So strong was this resemblance, and so much did the expressions of the prophet here agree with his declarations elsewhere pertaining to the Messiah, that in the course of time they came to be regarded as relating to him in a very important sense, and as destined to have their complete fulfillment when he should come. As such they seem to have been used in the time of Paul; and no one can prove that the application was improper. Who can demonstrate that God did not “intend” that those transactions referred to by Isaiah should be designed as symbols of what would occur in the time of the Redeemer? They were certainly symbolical actions - for they are expressly so said to have been by Isaiah himself Isa 8:18, and none can demonstrate that they might not have had an ultimate reference to the Redeemer.

And again - In another verse, or in another declaration; to wit, Isa 8:18.

Behold I and the children which God hath given me - This is only a part of the passage in Isaiah, and seems to have been partially quoted because the “point” of the quotation consisted in the fact that he sustained to them somewhat of the relation of a parent toward his children - as having the same “nature,” and being identified with them in interest and feeling. As it is used by Isaiah, it means that he and his children were “for signs and emblems” to the people of his time - to communicate and confirm the will of God, and to be pledges of the divine favor and protection; see the notes at the passage in Isaiah. As applied to the Messiah, it means that he unstained to his people a relation so intimate that they could be addressed and regarded as his children. They were of one family; one nature. He became one of them, and had in them all the interest which a father has in his sons. He had, therefore, a nature like ours; and though he was exalted above the angels, yet his relation to man was like the most tender and intimate earthly connections, showing that he took part in the same nature with them. The “point” is, that he was a man; that since those who were to be redeemed partook of flesh and blood, he also took part of the same Heb 2:14, and thus identified himself with them.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Christians are the disciples and children of Jesus Christ, begotten upon the cross, and offered with him and through him to his Father. Happy they who ratify this offering and consummate this sacrifice, by works of mortification and penance!

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

And again, I will put my trust in him: this is a further proof that Christ’s sanctified ones are his brethren, his exercising himself in a necessary work proper to that brotherhood only. They are all of the household of faith, Gal 6:10; their business is to believe in God. All who do so, are brethren; Christ doth so, and so is a Brother to them; he and they rely on one and the same God and Father to both: he did believe, confide, and rest on God, that he would help his humanity to go through all his works and sufferings to the perfecting of that of redemption. Some say he spake this in the person of David in Psa 18:2, because Psa 18:49 is applied to Christ by the Spirit in Rom 15:9. But others think that Psalm is not so properly understood of Christ, and that these words are not found in the Septuagint, which the apostle frequently useth, as being most familiar with these Hebrews; but that these words of his trusting in God, and of his children, are to be found near together in Isa 8:17,18, which chapter is a clear prophecy of this God-man the Redeemer, and punctually fulfilled by him on earth. This seems most rationally to be the place the apostle refers as to both these texts.

And again, Behold I and the children which God hath given me: this is the third proof, which, though it be literally Isaiah’s words, who complained how himself and the children of God in his days were scorned by the world for cleaving to him, yet herein was he a type of Christ, and in him was it eminently fulfilled. This the word

Behold intimates, it being a matter of great weight and importance, to be attended, to be considered and unstood, by the church.

I and the children which God hath given me; I and my brethren, children of the same heavenly Father, Joh 11:52; 20:17; 1Jo 3:1; which my Father of free grace chose and delivered on my purchase, and whom he had fitted and wrought by his Spirit, to be brought home by him unto glory, though they were the wonder and contempt of this world, Joh 17:2,6,8,9,11,19,22,24.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

13. And again—Isa_8:17. The words in our English version are, “I will wait upon the Lord;” but in the Septuagint Greek they are as here quoted verbatim. The I is here applied to Christ. The passage can hardly be considered as Messianic in Isaiah. Words applied by the prophet to himself as a man, are here as a man applied to Christ. The same words, I will put my trust in him, are found in the Greek of the Septuagint of 2Sa_22:3, with which similar words in Psa_18:3 closely correspond. But the reference here is, doubtless, to Isaiah’s words.

And again—Quoted from Isaiah’s next verse. Both quotations imply that the same Christ trusted, like his brethren, in God, and that he presented the children of God, by God to him given, before the God who had given them. They were not Christ’s children, but God’s, and Christ’s brethren.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And again, I will put my trust in him. There are two passages of the Old Testament from which this may be a citation 2Sa_22:3 and Isa_8:17. In either case the original is slightly altered in the citation, probably with a purpose; the emphatic egw being prefixed, and esomai being (suitably after this addition) placed before instead of after pepoiywv . The purpose of this change may be to bring into prominence the thought that the Messiah himself, in his humanity, puts his trust in God as well as the brethren" with whom he associates himself. The passage in 2Sa_22:3 is from the psalm of David, written in the day when the Loan had delivered him out of the hand of all his enemies, and out of the hand of Saul." It is given also in the Book of Psalms as Ps 18, where the LXX reads elpiw ep auton instead of pepoiywv esomai ep autw : so that, if the quotation is from the psalm, it is taken from the historical book. But is the quotation from the psalm or from Isaiah? If from the former, it serves (if Ps 22 is also David"s) to complete the type of the same royal sufferer, showing him reliant on God along with his brethren in the day of success, as well as during previous trial. Most commentators, however, suppose the quotation to be from Isaiah, inasmuch as the following one is from him, not only coming immediately after the first in the original, but also dependent on it for its meaning. Nor is the introduction of the second quotation by kai palin conclusive against its being the continuation of the same original passage, since it introduces a new idea, to which attention may be thus drawn. Possibly the writer, familiar as he was with the Old Testament, had both passages in his view, the phrase common to both serving as a connecting link between David and Isaiah. And again, Behold I and the children which God hath given me. The applicability of the whole passage in Isaiah (Isa_8:17, Isa_8:18) to the writer"s argument is not at first sight obvious. It occurs in connection with the memorable message to Ahaz, on the occasion of the confederacy of Rezin and Pekah against Judah, in the course of which the prophet foretells (Isa_7:14) the birth of Immanuel. In Hebrews 8 and Heb 9. he expands this message, rising into a vein of undoubted Messianic prophecy. (see especially Isa_9:1-8) In the midst of general dismay and disbelief the prophet stands firm and undaunted, presenting himself as a sign as well as a messenger of the salvation which he foretells: "Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts." The "children" thus associated with himself as signs appear to have been his two sons, with their symbolical names, Shear-jashub and Maher-shalal-hash-baz, the first of whom he had been commanded to take with him (Isa_7:3) on his first visit to Ahaz, and the second of whom (Isa_8:3) had been borne to him by the "prophetess," and named under a Divine command. His own name also may be regarded in the "sign" as symbolical, meaning "Jehovah"s salvation." If then, the words of vers. 17, 18 are quoted as those of the prophet himself (and they are certainly his own in our Hebrew text), he is viewed as himself a sign, in the sense of type, of the Immanuel to come. And the point of the quotation is that, to complete such typical sign, it was required that "the children God had given him" should be combined with him in the representation. They represent the adelfoi , the agiazomenoi , as Isaiah does the uiov , the agiazwn , all being together ex enov . If it be objected that the children given to Isaiah were his own offspring, and not "brethren," as in the antitype, it may be replied that it is net the human paternity of the "children," but their having been given by God to the prophet to he "signs" along with him, that is the prominent; idea in the original passage, and that, thus viewed, the words of Isaiah have their close counterpart in those of our Lord; "The men which thou gavest me out of the world; thine they were, and thou gavest them me". (Joh_17:6, Joh_17:9, Joh_17:11, Joh_17:12) Such, then, may be the ground for assigning the utterance to Christ, justified by the Messianic character of Old Testament prophecy in general, according to which "the historic sense of the utterance does not exclude the purpose of prophecy; but leaves typical references open which declare themselves historically by some corresponding Messianic fact, and hence are recognized afterwards from the point of view of historic fulfillment" (Meyer). But when we refer to the LXX (which in the passage before us varies greatly from the Hebrew) we find a further reason. The LXX has (Isa_8:16, Isa_8:17, Isa_8:18) "Then shall be manifest these that seal the Law that one should not learn it. And he will say (kai erei), I will wait upon God, who has turned away his hoe from the house of Israel, and I will put my trust in him. Lo I and the children which God hath given me." Here, in the absence of any preceding nominative in the singular to be the subject of erei , the writer of the Epistle may have understood the Messiah to be the speaker; and the Seventy also may have so intended the expression. The general drift of the passage, as interpreted in the Epistle, remains the same, though the LXX more distinctly suggests and justifies its application to Christ. The only difference is that, according to the Hebrew, the prophet speaks and is regarded as a type; according to the LXX, the Antitype himself is introduced as speaking, and declaring the type of Isaiah to be fulfilled in himself.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

And again - As one that has communion with his brethren in sufferings, as well as in nature, he says, I will put my trust in him - To carry me through them all. And again - With a like acknowledgment of his near relation to them, as younger brethren, who were yet but in their childhood, he presents all believers to God, saying, Behold I and the children whom thou hast given me. Isaiah viii, 17, 18

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

I will put Septuagint. Isa 8:17.

God Jehovah. Septuagint. Isa 8:18.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

13. This verse exhibits Jesus and all of God’s children invested in transfigured glory, standing before the great white throne, constituting the Church of the Firstborn, written in heaven.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

13–15. And again. A quotation is now given from Isa. 8:17, in which the Messiah is represented associating himself with the saints as all children of God. The point is that Christ makes himself the brother of the saved. Verses 17 and 18 are quoted in order to give this point clearly.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

General Information:

The prophet Isaiah wrote these quotations.

And again,

"And a prophet wrote in another scripture passage what Christ said about God:"

the children ... the children of God

This speaks about those who believe in Christ as if they were children. AT: "those who are like my children ... those who are like children to God" (See: Metaphor)

share flesh and blood

The phrase "flesh and blood" refers to people's human nature. AT: "are all human beings" (See: Idiom)

Jesus also shared the same things with them

"Jesus became human like them"

through death

Here "death" can be stated as a verb. AT: "by dying" (See: Abstract Nouns)

had the power of death

Here "death" can be stated as a verb. AT: "had the power to cause people to die" (See: Abstract Nouns)

This was so that he would free all those who through fear of death lived all their lives in slavery

The fear of death is spoken of as if it were slavery. Taking away someone's fear is spoken of as it were freeing that person from slavery. AT: "This was so he might free all people. For we lived like slaves because we were afraid of dying" (See: Metaphor)

translationWords

trust

flesh

blood

die

power

free

servant

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

13. Ἐγὼ ἔσομαι πεποιθὼς ἐπʼ αὐτῷ. The quotation is probably from Isa 8:17, but nearly the same words are found in Psa 18:2 and 2Sa 22:3 (LXX.). The necessity of putting His trust in God is a proof of Christ’s humanity, and therefore of His brotherhood with us. When He was on the Cross His enemies said by way of taunt, “He trusted in God” (Mat 27:43).

Ἰδοὺ ἐγὼ κ.τ.λ. This verse furnishes a marked instance of the principles of Biblical interpretation, of which we have already seen many specimens. Isaiah by the prophetess has a son to whom he is bidden to give the name Maher-shalal-hash-baz, or “Speed-plunder-haste-spoil”; to his elder son he has been bidden to give the name Shear-Jashub, “a remnant shall remain”; and as the names of both sons are connected with prophecies concerning Israel he says “Lo! I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts.” The words are here entirely dissociated from their context and from their primary historical meaning to indicate the relation between Christ and His redeemed children. The LXX. in Isa 8:17 insert the words “And He will say,” and some have supposed that the author (who, like most Alexandrians, was evidently unacquainted with the original Hebrew) understood these words to imply that it was no longer the Prophet but the Messiah who was the speaker. It is however more probable that he took for granted the legitimacy of his application. In this he merely followed the school of interpretation in which he had been trained, in accordance with principles which were at that period universally accepted among Jews and Christians. We must ourselves regard it as a somewhat extreme instance of applying the words of Scripture in a Messianic sense. But we see the bearing of the illustration upon the immediate point in view, when we recall the typical character and position of Isaiah, and therefore the mystic significance which was naturally attached to his words. Our Lord Himself uses, with no reference to Isaiah, a similar expression, “those that thou gavest me,” in Joh 17:12.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

13.] And again, I will put my trust in Him (there is considerable dispute as to the original place from which this citation comes. Most Commentators, and recently Bleek and Delitzsch, have believed it to be taken from Isa 8:17, where the words occur in the LXX, immediately preceding the next citation. The only objection to this view is, that it would be hardly likely in this case that the words καὶ πάλιν would have occurred, but the two citations would have proceeded as one. And hence the words have been sought in other places: e. g. in Psa 18:3 (17:2, LXX), where however the LXX have ἐλπιῶ ἐπʼ αὐτόν: so Calv., Beza, Limborch, al.:—Isa 42:1,—so Schöttgen; where however, besides the LXX being different (ἀντιλήψομαι αὐτοῦ), the words are spoken in a totally different reference. The same words are found in the LXX in 2 Sam. (2 Kings) 22:3 (πεποιθὼς ἔσομαι ἐπʼ αὐτῷ); and Isa 12:2, where however the Alexandrine recension, with which our Writer mostly agrees, has ἐν αὐτῷ. There is no objection to the first of these passages being the origin of our citation; and the alleged non-Messianic character of the Psalm will weigh very light with those who view the Psalms as above set forth.

Still, regarding the above-stated objection as of no weight,—owing to the diversity of the two cited clauses, the one expressive of personal trust in God, the other declaratory respecting a relation to others (cf. also ch. 10:30, which is a nearly though not exactly similar case),—I prefer, as the more natural, the opinion which derives both texts from the same place of Isaiah. On the sense then see below): and again, Behold I and the children which God gave me (Isa 8:18. Considerable difficulty has been made by the Commentators in applying these citations to Christ. I own that the question seems to me to be admirably stated by Theodoret on Psa_22, μᾶλλον γὰρ πιστευτέον τοῖς ἱεροῖς ἀποστόλοις κ. αὐτῷ τῷ σωτῆρι χρωμένῳ σαφῶς τῷ τοῦ ψαλμοῦ προοιμίῳ ἢ τοῖς παρερμηνεύειν ἐπιχειροῦσιν. But this does not preclude our entering on an attempt in each case to give a distinct account of the rationale of the application. In the passage of Isaiah (vv. 11-18), the Prophet is especially blaming the people of Judah under Ahaz, for having called in the help of the Assyrian king against Pekah king of Israel, and Rezin king of Syria. And in these verses (17 f.) the Prophet expresses his own determination, in spite of the reliance of the people on the confederacy, to wait for the Lord, and to remain, he and the children whom God had given him, for signs and wonders in Israel from the Lord of Hosts, which dwelleth in Zion. Then, from Isa 8:18 to 9:7, is set forth the prospect of future deliverance to Judah coming from their God, ending with the glorious anticipation of the great future Deliverer. This confident speech of the Prophet our Writer adopts at once as the words of the greatest of all Prophets—thereby assuming the prophetic office of Christ. Thus the matter illustrated (for there is no demonstration here; this verse is a consequence of the last, of διʼ ἣν αἰτίαν) is, that as the Prophet Isaiah withstood the human dependence of his age, and stood forth, he and the children whom God had given him, and who were begotten in pursuance of the divine command, as a sign to Israel,—so the great Prophet himself fulfilled the same office and had the same hopes, and bore the same relation to those among whom He prophesied, praising God with them, leading them in confidence on God, and speaking of them as one family and stock with Himself. So that our passage forms a notable instance of the prophetic office of Christ being taken as the antitype of the official words and acts of all the Prophets, just as His kingly office fulfils and takes up all that is said and done by the theocratic Kings, and His priestly office accomplishes all the types and ordinances of the O. T. Priesthood. There is one difference between Christ and the Prophet, which Ebrard, fully as he enters into the general argument, has missed, owing to his applying πολλοὺς υἱοὺς.… ἀγαγόντα, above, to Christ. The παιδία are not the children of Christ (Chrys., Thdrt., vulg.: “pueri mei,” al.), as they were of Isaiah, but the children of God. Joh 17:6, σοὶ ἦσαν, καὶ ἐμοὶ αὐτοὺς ἔδωκας, seems decisive for this. They are God’s children, and God has given them to Him. So also Schlichting, Grot., Kuin., Bleek, De W., Lünem., al. See on next verse: and Delitzsch’s note here. He agrees in the main with the above, but would restrict the reference to Christ of prophetic words and acts, to those occasions when the Prophets were put eminently forward as signs, as Isaiah in this case. But is not the very fact of being commissioned as a prophet, such a putting forward? Cf. Hofmann’s remarks in the Weissagung u. Erfüllung, ii. p. 110).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

I will put my trust, etc. Isa 8:17, 18. The passage occurs in an invective against the people's folly in trusting to any help but God 's during the Syro - Israelitish war under Ahaz. The prophet is commanded to denounce those who trusted to soothsayers and not to God, and to bind and seal God 's testimony to the righteous party who maintained their confidence in him - a party comprising the disciples of Isaiah, and in whom lies the prophet 's hope for the future of Israel. Isaiah declares his own faith in God, and announces that he and his children have been appointed as living symbols of the divine will, so that there is no need of applying to necromancers. The names of the children are Shear - jashub a remnant shall return, and Maher - shalal - hash - baz haste - spoil - hurry - prey. These names will teach Israel that Assyria will spoil Damascus and Samaria; and that, in the midst of foreign invasion, God will still be with Judah, and will make a nation of the remnant which the war shall leave. The prophet and his children are thus omens of the nation 's fortunes. The children were babes at this time, and "the only unity which existed among them was that which exists between every father and his children, and that which resulted from their belonging to the same prophetic household and all bearing symbolic names (without knowledge of the fact on the part of the children)." 176 Our writer ignores the historical sense of the words, takes a part of a sentence and puts a messianic meaning into it, inferring from it the oneness of Jesus and his people, and the necessity of his assuming their nature in order to be one with them. He treats the two parts of the passage separately, emphasizing in the first part Messiah 's trust in God in common with his human brethren, and inserting ejgw I into the LXX text in order to call special attention to the speaker as Messiah. In the second part, he expresses the readiness of himself and his children to carry out God 's will.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.