follows that the representative Man, through Whom
these many sons are glorified, must Himself pass through like
discipline, that, on behalf of God, He may become their Leader and the
Captain of their salvation. It became God to endow the Son, in Whose
Sonship men are adopted as sons of God, with inward fitness, through
sufferings, to lead them on to their destined glory. Perhaps the verse
contains an allusion to Moses or Joshua, the leaders of the Lord's
redeemed to the rich land and large. If so, the author is preparing his
readers for what he has yet to say.

3. Christ's glory consists in power to consecrate[30] men to God, and
this power springs from His consciousness of brotherhood with them. But,
first of all, the author thinks it necessary to prove that Christ has a
deep consciousness of brotherhood with men. He cites Christ's own words
from prophetic Scripture.[31] For Christ has vowed unto the Lord, Who
has delivered Him, that He will declare God's name unto His brethren.
Here the pith of the argument is quite as much in the vow to reveal God
to them as in His giving them the name of brethren. He is so drawn in
love to them that He is impelled to speak to them about the Father. Yea,
in the midst of the Church, as if He were one of the congregation, He
will praise God. They praise God for His Son; the Son joins in the
praise, as being thankful for the privilege of being their Saviour,
while they offer their thanks for the joy of being saved. That is not
all. Christ puts His trust in God. So human is He that, conscious of
utter weakness, He leans on God, as the feeblest of His brethren.
Finally, His triumphant joy at the safety of His redeemed ones arises
from this consciousness of brotherhood. "Behold, I and the children" (of
God) "which God hath given Me."[32] The Apostle does not fear to apply
to Christ what Isaiah[33] spoke in reference to himself and his
disciples, the children of the prophet. Christ's brotherhood with men
assumes the form of identifying Himself with His prophetic servants.
Evidently He is not ashamed of His brethren, though, like Joseph, He has
reason to be ashamed of them for their sin. The expression means that He
glories in them, because His assumption of humanity has consecrated
them. For this consecration springs from union. We do not, for our
part, understand this as a general proposition, of which the sanctifying
power of Christ is an illustration. No other instance of such a thing
e