13 Again, "I will put my trust in him." Again, "Behold, here I am with the children whom God has given me."
*Minor differences ignored. Grouped by changes, with first version listed as example.
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; [1] 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 wellknown 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. [2] 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.) [3] 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.
1 - The words are found literally, according to the Sept., in 2 Samuel 22:3; which chapter is materially the same with Psalm 18, and also in Isaiah 8:17. The words are somewhat different in Psalm 18:2, though the Hebrew is the same as in 2 Samuel 22:3, 'chsh vv, "I will trust in him." The words in Hebrew are wholly different in Isaiah 8:17, rendered literally, from Isaiah, because they see nothing in the 18th Psalm respecting the Messiah; but the whole Psalm is respecting him who was eminently a type of the Messiah; and in that sense no doubt the Messiah is found there. As God was to David his trust in all trials, so he was to the Son of David. See chapter 5:7. -- Ed.
2 - Stuart suggests that these texts are applicable to Christ as the antitype of those to whom they most immediately refer. "As the type," he says, "put his confidence in God, so did the antitype: as the type had children who were pledges for the deliverance of Judah, so has the antitype many sons and daughters,' the pledges of his powerful grace, and sureties that his promises in regard to future blessings will be accomplished." Christ was promised as the Son of David in his office as king: he was therefore to be like David: and the trials and support of David as a king were typical of his trials and support. Hence the Apostle applies to him the language of David. Christ was also promised as a Prophet; and is applied to the antitype. This must have been admitted as a valid reasoning by the Jews who regarded the Messiah both as king and as a prophet. -- Ed.
3 - Be it observed that throughout the whole of this passage, from 5 to 14 inclusive, the representation is, that God had a people prior to the coming of Christ, first called "man," afterwards "sons" and "children," and Christ's "brethren," -- that those were promised "dominion," glory and honor," -- and that the Son of God assumed their nature became lower than the angels, in order to obtain for them this dominion, glory and honor. This statement bears a similarity to what the Apostle says in the 4th chapter of the Epistle to the Romans, and in the 3rd and 4th to the Galatians: only he seems to go back here to Noah, to whom was restored the dominion and the glory lost in Adam, while in the chapters referred to, he begins with Abraham: and there seems to have been a reason for this; for the posterity of Noah soon departed from the faith; and Abraham became alone the father of the faithful, and through faith "the heir of the world," and had the land of Canaan as a special pledge of a "better country." And the Apostle here also comes to Abraham, verse 16. -- Ed.
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 Isaiah 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.)
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 Isaiah 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, Isaiah 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 Hebrews 2:14, and thus identified himself with them.
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 Psalm 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 Isaiah 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, etc., etc. 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.
(14) And again, I will put my (t) trust in him. And again, (u) Behold I and the children which God hath given me.
(14) He applies the same to the kingly power of Christ, in delivering his own from the power of the devil and death.
(t) I will commit myself to him, and to his defence.
(u) This Isaiah speaks of himself and his disciples but signifying by this all ministers, as also his disciples signify the whole Church. Therefore seeing Christ is the head of the prophets and ministers, these words are more rightly confirmed by him, than by Isaiah.
These words are taken not from Isaiah 8:17 where, in the Septuagint version, is a like phrase; for they are not the words of the Messiah there, but of the prophet; and besides, the apostle disjoins them from the following words, which stand there, by saying, "and again"; but they are cited from Psalm 18:2 in which psalm are many things which have respect to the Messiah, and his times; the person spoken of is said to be made the head of the Heathen, to whom unknown people yield a voluntary submission, and the name of God is praised among the Gentiles, Psalm 18:43. The Targum upon it makes mention of the Messiah in Psalm 18:32 and he is manifestly spoken of under the name of David, in Psalm 18:50 and which verse is applied to the Messiah, by the Jews, both ancient and modern (i): and these words are very applicable to him, for as man he had every grace of the Spirit in him; and this of faith, and also of hope, very early appeared in him; he trusted in God for the daily supplies of life, and that he would help him in, and through the work of man's salvation; see Psalm 22:9 he committed his Spirit into his hands at death, with confidence, and believed he would raise his body from the dead; and he trusted him with his own glory, and the salvation of his people: and this is a citation pertinent to the purpose, showing that Christ and his people are one, and that they are brethren; for he must be man, since, as God, he could not be said to trust; and he must be a man of sorrows and distress, to stand in need of trusting in God.
And again, behold I and the children which God hath given me; this is a citation from Isaiah 8:18 in which prophecy is a denunciation of God's judgments upon Israel, by the Assyrians, when God's own people among them are comforted with a promise of the Messiah, who is described as the Lord of hosts; who is to be sanctified, and be as a sanctuary to the saints, and as a stone of stumbling to others; and the prophet is ordered to bind and seal up the doctrine among the disciples, at which he seems astonished and concerned, but resolves to wait; upon which Christ, to encourage him, speaks these words; for they are not addressed to God, as the Syriac version renders them, "behold I and the children, whom thou hast given me, O God"; in which may be observed, that the saints are children with respect to God, who has adopted them, and with respect to Christ, who is their everlasting Father; that they were given to Christ as his spiritual seed and offspring, as his portion, and to be his care and charge; and that this is worthy of attention, and calls for admiration, that Christ and his people are one, and that he is not ashamed to own them before God and men.
(i) Echa Rabbati, fol. 50. 2. Tzeror Hammor, fol. 47. 3.
I will put my trust in him--from the Septuagint, Isaiah 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" (Hebrews 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 Philippians 1:16 [BENGEL].
Behold I and the children, &c.-- (Isaiah 8:18). "Sons" (Hebrews 2:10), "brethren" (Hebrews 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 (Isaiah 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 Isaiah 9:6; "Father" and "His seed," Isaiah 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 (Revelation 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.
And again. A quotation is now given from Isaiah 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. Hebrews 2:17-18 are quoted in order to give this point clearly.
He himself likewise. As these children are all mortal he, though divine, took on himself our mortality. He did this, that through death he might bring to nought the power of him who first brought death on our race. It was needful that he be clothed with mortality in order to die, and needful to die in order to deliver men from the power of sin and give them a glorious hope.
That he might deliver them. Not only from sin, which gives death its sting, but from all fear of death by giving the hope of a blessed life to come.
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 8:17-18
*More commentary available at chapter level.