Hebrews 2:11
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, saying:
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The verse in its languages
- Vulgate (Clementine)
- Qui enim sanctificat, et qui sanctificantur, ex uno omnes. Propter quam causam non confunditur fratres eos vocare, dicens :
- Greek New Testament (SBLGNT)
- ὅ τε γὰρ ἁγιάζων καὶ οἱ ἁγιαζόμενοι ἐξ ἑνὸς πάντες· διʼ ἣν αἰτίαν οὐκ ἐπαισχύνεται ἀδελφοὺς αὐτοὺς καλεῖν,
Haydock's commentary
For both he who sanctifieth, (i.e. our Redeemer, who sanctifieth, or has obtained sanctification for all, by sacrificing himself on the cross) and they who are sanctified, are all of one; have the same human nature, and are from the same first parent Adam, whose Son, (Christ) as man, was; on which account he calls men his brethren. See John xx. 17. and Psalm xxi. 23., in which is a clear prediction of Christ's sufferings, where it is said: I will declare thy name to my brethren, &c. (Witham)
From Haydock's Catholic Bible Commentary, 1859, in the transcription made by Todd Easton and kept online by John Paul Wohlschied at johnblood.gitlab.io/haydock.
The Fathers on this verse
Clement of Alexandria Exhortation to the Heathen, Chapter XI. How Great are the Benefits Conferred on Man Through the Advent of Christ
“Sweet is the Word that gives us light, precious above gold and gems; it is to be desired above honey and the honey-comb.” For how can it be other than desirable, since it has filled with light the mind which had been buried in darkness, and given keenness to the “light-bringing eyes” of the soul? For just as, had the sun not been in existence, night would have brooded over the universe notwithstanding the other luminaries of heaven; so, had we nor known the Word, and been illuminated by Him; we should have been nowise different from fowls that are being fed, fattened in darkness, and nourished for death. Let us then admit the light, that we may admit God; let us admit the light, and become disciples to the Lord. …
Origen Origen's Commentary on the Gospel of John, Chapter XXXIX
We must not, however, pass over in silence that He is of right the wisdom of God, and hence is called by that name. For the wisdom of the God and Father of all things does not apprehend His substance in mere visions, like the phantasms of human thoughts. Whoever is able to conceive a bodiless existence of manifold speculations which extend to the rationale of existing things, living and, as it were, ensouled, he will see how well the Wisdom of God which is above every creature speaks of herself, when she says: “God created me the beginning of His ways, for His works.” By this creating act the whole creation was enabled to exist, not being unreceptive of that divine wisdom according to which it was brought into being; for God, according to the prophet David, made all things in wisdom. …
St Augustine A Treatise on Faith and the Creed, Of the Son of God as Neither Made by the Father Nor Less Than the Father, and of His Incarnation
6. But as “the Word was made flesh, and dwelt among us,” the same Wisdom which was begotten of God condescended also to be created among men. There is a reference to this in the word, “The Lord created me in the beginning of His ways.” For the beginning of His ways is the Head of the Church, which is Christ endued with human nature ( homine indutus ), by whom it was purposed that there should be given to us a pattern of living, that is, a sure way by which we might reach God. …
St Augustine Expositions on the Book of Psalms, Cheth
61. For I imagine that what followeth, “I am a companion of all them that fear Thee, and keep Thy commandments” ( ver. 63 ), doth relate to the Head Himself, as it is in the Epistle which is inscribed to the Hebrews: “Both He that sanctifieth and they who are sanctified are all of one: for which cause He is not ashamed to call them brethren.”…Therefore Jesus Himself speaketh in this prophecy: some things in His Members and in the Unity of His Body, as if in one man diffused over the whole world, and growing up in succession throughout the roll of ages: and some things in Himself our Head. And on this account, that since He became the companion of His brethren, God of men, the Immortal of the mortal, for this reason the seed fell upon the earth, that by its death it might produce much fruit; he next addeth concerning this very fruit, “The earth, O Lord, is full of Thy mercy” ( ver. 64 ). …
Theodoret The Ecclesiastical History of Theodoret, Confutation of Arianism deduced from the Writings of Eustathius and Athanasius
“But when the Arians, who seemed few in number, were again interrogated by the Bishops as to whether they admitted ‘that the Son is not a creature, but Power, and sole Wisdom, and eternal unchangeable Image of the Father; and that He is very God,’ the Eusebians were noticed making signs to one another to shew that these declarations were equally applicable to us. For it is said, that we are ‘ the image and glory of God ;’ and ‘ for always we who live :’ there are, also, they said, many powers; for it is written, ‘ All the power of God went out of the land of Egypt .’ The canker-worm and the locust are said to be ‘ a great power .’ And elsewhere it is written, The God of powers is with us, the God of Jacob helper .’ To which may be added that we are God’s own not simply, but because the Son called us ‘ brethren .’ The declaration that Christ is ‘the true God’ does not distress us, for, ha …
Theodoret Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus, The Impassible
Orth. Are you not acquainted with the passage in the Epistle to the Hebrews in which the divine Paul says “For which cause He is not ashamed to call them brethren saying ‘I will declare thy name unto my brethren, in the midst of the Church will I sing praise unto Thee.’ And again, ‘Behold I and the children which God hath given me.’”