In Jesus’ High Priestly prayer he prayed that we would be one in the same sense that he and his Father are one (John 17:21), but what did he mean? In Hebrews 2:11 Paul claims: “He that sanctifies and they that are sanctified are of one…” The obvious question is: ‘are of one’ what? Most translations don’t elaborate or try to supply the word, allowing the text to mean ‘all are of One” meaning God, which is sorta-kinda correct, as long as we are speaking in the sense that the **ONE** who raised Jesus from the dead is also the **ONE** who raises men from the dead. However, we need to ask ourselves why this is a reason for Jesus to be unashamed to call us his brethren. After all, the same **ONE** who raises us from the dead could raise a dead animal to life, as well, if he wished. So, if he did, would that be reason enough to call the animal Jesus’ brother?
Some translations try to anticipate Paul’s conclusion by supplying a word like Father, nature, source, origin or family.[1] Each witness has at least one other translation that would agree with its interpretation. However, some words don’t seem to fit the context and in some cases are very controversial to say the least. For example, if we should supply the word origin, does this mean that the One who became Jesus is a created being? Does he have an origin? Perhaps this isn’t what the translators of the Moffatt version want to express, but, nonetheless, it is something to think about, if we choose the word origin to express why Jesus isn’t ashamed to call us brethren. Moreover, don’t animals, rocks and the elements have the same origin as mankind? Therefore, all translations are not equal.
If we should supply the word family, this leads to the question: what has made us the same family? Were we the same family before Jesus saved us? If only believers are family to Jesus, how did we get to be of the same family? This word doesn’t seem to answer the question why Jesus isn’t ashamed to call us brethren.
Another word translators supply in order to give proper meaning to the phrase in Hebrews 2:11 is source, but this word has the same problems as the word origin. Which part of creation doesn’t have the same source? Isn’t God the Creator of all? Moreover, if the One who became Jesus took part in creating all that exists (John 1:1-3; Colossians 1:16-17), how could he be the source of himself? What would such a thing look like?
The translators also use the word nature to express Paul’s intent in Hebrews 2:11. However, without further explanation, this word is troublesome. Do we really have God’s nature. The Scriptures do tell us that, as believers, we share in divine nature (2Peter 1:4). This word probably comes closest to what I believe Paul has in mind, but it is mentioned only once in the New Covenant, and must be defined elsewhere.
Of the versions I am privy to, the translators also use the word Father, and this word is used by most of the translations that do supply a word at this point in the text. Nevertheless, we have to ask ourselves in what way is the Father our Father, and is that the same relationship he has with the One who became Jesus? When Jesus rose from the dead, the first person he appeared to was Mary Magdalene. He told her to go an tell the disciples: “I ascend unto my Father, and your Father; and to my God, and your God” (John 20:17). Why didn’t Jesus say: ‘I ascend unto our Father, to our God’? The point is, The Father is Father in a different way to Jesus than he is to us, and he is Jesus’ God in a different way than he is our God.[2] Long-story-short, although we are begotten from the dead through the Gospel, Jesus is still the Only Begotten of the Father. Although the Father is our God, the word god is a title of authority, and men are called gods in the Bible. As the Messiah, Jesus has a greater authority over his office, and that is the Throne of God. It is the only throne higher than the Messianic Throne. Therefore, Jesus has a God, because the Father’s Throne has greater authority than the Messianic Throne. Nevertheless, Jesus also sits on the Father’s Throne, which the text also says is also his throne (Revelation 22:1, 3. So, in the greater sense the Father’s authority and the authority of the Lamb are equal.
I believe the word that should be supplied is the word Spirit. It is by the Spirit of God that we are raised from the dead. It is his Spirit that gives us light in what we can call spiritual life. This same Spirit is in the One who became Jesus. It was always in him, as it was always in the Father. The Father and the Word are One Spirit in the same way that a man and a woman who marry are one flesh (Genesis 2:24). When we are begotten of God through the Gospel (1Corinthians 4:14), we were quickened to life by his Spirit (Romans 8:11; 1Corinthians 2:10) and are joined to him by that same Spirit (1Corinthians 6:17; 12:13). Therefore, we can say of Hebrews 2:11, “He that sanctifies and we who are sanctified are of one Spirit. This shows why we may call God our Father, why we have the same nature and why Jesus is not ashamed to call us brethren.
_______________________________________________
[1] So: International Standard Version, Hebraic Roots Bible, English Standard Version, Moffatt and Bible in Basic English respectively.
[2] See my study: Jesus’ Third Clear Claim to Deity.
Smoodock's Blog 
2 responses to “How Are We Jesus’ Brethren?”
I think of Jesus as a Triune. The three persons of the Jesus Trinity have their own personalities and work in relation and harmony with each other and creation.
Rublev’s icon of the Trinity helped me understand the mystery or the sacramental nature of the everlasting father, wonderful counsellor and prince of peace Isaiah 9:6. These three persons have an eternal purpose of life giving unity and their commitment to this shared life giving unity makes them a mighty God, a mighty force. So when Jesus the prince of peace says to Mary Magdalene in John 20:17 go and tell my brothers … I must ride up and appear and stand before my father, he is referring to Simon and helping Mary see herself in the Messianic role of wonderful counsellor and in the role of Simon’s true and fruitful vine wife (Psalm 128:3; John 15:1).., the Mother of the Trinity.
Greetings Linda, we believe very differently about many things, perhaps all things, that concern the Bible. I can’t remember us agreeing on any one point. Do you?
No one reads the Bible like you do, no one that I know or ever heard of reads the Bible like you. You don’t use any logical evidence within the Bible to support your claims. You simply take a Scripture and run with it, telling all who will listen (or will read what you say), what that Scripture says. It makes no difference that other Scriptures, compared to the one you use, would offer a different meaning. You simply go with the meaning you’ve announced the text says.
You remind me of a Gnostic. I asked you once before, if you were a Gnostic, but you never said one way or another. So, I’ll ask again. Are you a Gnostic, Linda?
You mention Rublev’s Trinity and that it helped you understand the mystery!!! It matters not to you that the text, itself, says **a** child is born and **his** name is called “Wonderful Counselor… the everlasting Father, the Prince of Peace” (Isaiah 9:6). You simply take the text out of its context and announce to all who will listen (or read) that this is your proof of your trinity, not that they are the names of **a** child who was born to the Jewish community, but they are **three persons** who have eternal purpose.
How you get Mary Magdalene to be the Messiah called **wonderful counselor” (one of the three persons of your trinity) and to also become the **mother** of your trinity is anyone’s guess. So, Mary Magdalene is her own mother!!! Quite a miracle in itself. No logical proof of any of this, of course, but if you **say** it is true, then it must be so.