Albert Barnes Commentary Hebrews 2:11

"For both he that sanctifieth and they that are sanctified are all of one: for which cause he is not ashamed to call them brethren," — Hebrews 2:11 (ASV)

For both he that sanctifieth. This clearly refers to the Lord Jesus. The object is to show that there was such a union between him and those for whom he died as to make it necessary that he should share the same nature, or that he should be a suffering man (Hebrews 2:14).

He undertook to redeem and sanctify them. He called them brethren; he identified them with himself. In the great work of redemption, there was a oneness between him and them, and therefore it was necessary that he should assume their nature. The fact, therefore, that he appeared as a suffering man does not at all conflict with the doctrine that he had a more exalted nature and was even above the angels.

Professor Stuart endeavors to prove that the word sanctify here is used in the sense of to make expiation or atonement, and that the meaning is, "he who makes expiation, and they for whom expiation is made." Bloomfield gives the same sense to the word, as does Rosenmuller. That the word may have such a meaning it would be presumptuous for anyone to doubt, after the view these men have taken of it; but it may be doubted whether this idea is necessary here.

The word "sanctify" is a general term, meaning to make holy or pure; to consecrate, set apart, devote to God; or to regard as holy, or to hallow. Applied to the Savior here, it may be used in this general sense: that he consecrated or devoted himself to God as eminently the consecrated or holy one—the Messiah (see Barnes on John 17:19).

Applied to his people, it may mean that they, in like manner, were the consecrated, the holy, the pure on earth. There is a richness and fullness in the word when so understood, which is not present when it is limited to the idea of expiation. It seems to me that it is to be taken in its richest and fullest sense, and that the meaning is, "the great consecrated Messiah—the Holy One of God—and his consecrated and holy followers, are all of one."

All of one. This means of one family, spirit, Father, or nature. Any of these meanings will suit the connection, and some such idea must be understood. The meaning is that they were united, or partook of something in common, so as to constitute a oneness or a brotherhood. Since this was the case, it was fitting that he should take their nature. It does not mean that they were originally of one nature or family. Rather, it was understood in the writings of the prophets that the Messiah should share the nature of his people. Therefore, though he was more exalted than the angels, it was fitting that he should appear in human form .

For which cause. That is, because he is thus united with them or has undertaken their redemption.

He is not ashamed. This is understandable, as one so exalted and pure might be expected to be. It might have been anticipated that the Son of God would refuse to call brethren those who were so humble, fallen, and degraded as the ones he came to redeem. But he is willing to be ranked with them and to be regarded as one of their family.

To call them brethren. This means to acknowledge himself as of the same family and to speak of them as his brothers. That is, he is so represented as speaking of them in the prophecies respecting the Messiah—for this interpretation is what the apostle's argument demands. It was essential for him to show that he was so represented in the Old Testament. This he does in the following verses.