The Family of God (Hebrews 2:11-13)

Hebrews 2:9-18 and the Suffering of Jesus

Turn your Bibles now to the book of Hebrews chapter 2. We're going to read together starting at verse 9 and we'll read through the end of verse 18 of Hebrews 2. But we do see Him who was made for a little while lower than the angels, namely Jesus, because of the suffering of death, crowned with glory and honor, so that by the grace of God He might taste death for everyone.

For it was fitting for Him for whom are all things and through whom are all things in bringing many sons to glory to perfect the author of their salvation through sufferings. For both who sanctifies and those who are sanctified are all from one Father, for which reason He is not ashamed to call them brethren, saying, I will proclaim your name to my brethren.

In the midst of the congregation I will sing your praise. And again I will put my trust in Him. And again, behold, I and the children whom God has given me. Therefore, since the children share in flesh and blood, He Himself likewise also partook of the same, that through death He might render powerless him who had the power of death, that is the devil, and might free those who through fear of death were subject to slavery all their lives.

For assuredly He does not give help to angels, but He gives help to the descendants of Abraham. Therefore He had to be made like His brethren in all things so that He might become a merciful and faithful high priest in things pertaining to God to make propitiation for the sins of the people.

For since He Himself was tempted in that which He has suffered, He is able to come to the aid of those who are tempted. Let's pray together before we begin. Father, we ask Your assistance and Your help in understanding Your Word and in thinking appropriately about Your Word.

It is for us the highest authority and it is for us a guide and the thing which must govern our lives. We pray that we would be a people of this book and that today Your Spirit would teach us and guide us in our understanding of this text so that we may be children who hear Your Word in the pages of Scripture and are conformed into the image of Christ by Your Word and by the working of Your Holy Spirit.

We pray that You would make us holy today by Your grace and for Your glory and the glory of Your great name, we ask this in Christ's name. Amen. The Bible contains a number of different metaphors for the people of God.

If you look through the Old Testament, you'll see a number of them and then you click to the New Testament and you see the church referred to in a number of different ways. For instance, in 1 Peter chapter 2, we are called a chosen race, a royal priesthood, a holy nation, and a spiritual house.

That's all within just a couple verses of each other. We're also called living stones. We're called the temple of God, the bride of Christ, the body of Christ, the church, which is a reference to the called out ones.

That's what the word church means, the ekklesia, those who are called out of the world and set apart and distinguished for God's use and for God's purposes. We're also called the sheep of the shepherd.

But one analogy or metaphor that stands out probably most prominently in all of Scripture, and I don't know if it is the most prominent analogy, but we can certainly say it is one of the top two or three, and that is the metaphor or the analogy of being part of the family of God.

That analogy of being a family and belonging to God as those amongst His family is probably the most referenced analogy for the people of God in all of Scripture. And it's one of the most natural metaphors that the authors could use.

Salvation results in us being brought into the family of God, and salvation results in us even thinking about ourselves in terms of being a son. It's not one of the very first things that you think about after you got saved was a different relationship to God in heaven that is now characterized as being His son.

He is your father, and you are His child or His son. That is the most instinctive way that we begin to view ourselves immediately after our salvation. God is our father, and we begin to relate to Him in those terms, and we pray to Him as our father.

We think of Him as being our father, one who protects us and provides for us and guides us and watches over us and cares for us. And we think of ourselves as being His children in terms of being related to Him as children.

Not as the son, the divine son, but as adopted sons and adopted daughters. It is probably the most natural metaphor for being of God's people, and that's how we begin to think of ourselves instantly after we are saved.

And it is also probably one of the most intimate of all metaphors used in Scripture. There is an intimacy that exists between the shepherd and the sheep. The sheep know His voice, and the shepherd knows his own.

There is an intimacy that is pictured in the analogy of the bride of Christ, and Christ being our bridegroom and us waiting for Him. There is a certain intimacy there. There is an intimacy in being indwelt by the Holy Spirit as being a temple, a living temple, carved out and made and built as a habitation for the Spirit of God.

But there is a familiarity and an intimacy in just the metaphor of being part of a family. You are intimate with your family members in a way that you are not intimate with everybody else, because you know each other and you are comfortable with each other.

In fact, we use this terminology when we are talking about people that are not even related to us, but we feel comfortable with them and familiar with them. We say, we are just family, we are all family here.

You might not even be related at all. You might not even wish they were part of your family, but if they are familiar enough with you and you are comfortable with them, you could use that analogy, we are all just family here.

So there is a familiarity, and I did not look up the etymology of this word, but it has got to be connected to family, right? Familiarity, family. You see the connection there? There is a familiarity and intimacy to being part of that family of God.

And this is an appropriate metaphor, given the nature of our salvation. It requires a new birth. We are born into the family of God. So our new spiritual birth is analogous to a physical birth, in that we are born into the family of God, but it is a spiritual lineage that we have, it is a spiritual kinship that we have to the people of God and to God as our Father, as we are birthed by the Spirit of God, regenerated and given new life in God's family.

And so this is the metaphor that colors the language here in Hebrews chapter 2, and if you remember last week we looked at verse 10, we are looking today at verses 11 -13, and we are examining the purposes and the results of the suffering of Jesus.

We saw that one of the first things, verses 10 -13, is that Jesus is identified with His people in His sufferings. So He suffers as the Divine Son, and He suffers in our stead, and one of the reasons that He took flesh and came in here and dwelt among us, and lived among us, and suffered that death unto Christ, so that He might be identified with us and do it in our stead, as a substitute, standing in our place, and bearing the wrath that you and I deserve, but we could never bear, even for all of eternity, we could never pay for that wrath, our sin, debt against God.

But Christ does that as our elder brother, as it were, and then all of the nature of that relationship, being heirs in the family of God, being co-heirs with Christ, being heirs of the kingdom and having the kingdom given to us, that's all the language that we're looking at here in Hebrews chapter 2.

And then we get into verses 11 and 12, and the language of brothers and brethren and father are predominant through the passage. So Christ is incarnated, and He suffers on a cross to be identified with us, His people.

And He bears the suffering for us, and He does something for us that we could never do. So I want you to look again at verses 11, 12, and 13, and we're going to notice in this familial language, the language of family, that is, not familiar, but familial language, the language of family in verses 11 through 13, we're going to notice that the family of God bears three things.

Number one, we notice the character of the family of God in verse 11.

We are holy.

We notice the confession of God's family that Christ says of us that we belong to Him, and He is not ashamed to say that. And then we notice the confidence of God's family in verse 13, that is, our mutual trust in Him.

So the character of God's family, the confession of God's family, and then the confidence of God's family. So we'll look first of all at the character of God's family, and that is holiness. If there is one word that you could use accurately to describe the family of God and what characterizes those who belong to the family of God, it is this word, holiness.

You'll notice it mentioned twice in verse 11. For both he who sanctifies, that's the word we're looking at, he who sanctifies, and those who are sanctified, that's the word for holy, are all from one father.

He who sanctifies, there's one who sanctifies, he does the activity of sanctifying or making holy, and there are those who are sanctified by him. And that word sanctify comes from a family of words. Hagias is the word for holy.

Hagiazzo is the word for to make something holy. And there's sort of a family of words there that we translate as sanctified, sanctifying, sanctified, to set something apart, to make something holy, or that which is holy.

And so that family of words has to do with something being set apart from that which is common. So if you have a bunch of common vessels or common tools or common implements or instruments, and you select or choose one out of that group of common things to use for a special purpose, you would, in that sense, be sanctifying or setting something apart and making it special.

And that's what the word holy means. It means to set apart or sanctify, chosen out of, and put apart from the rest for the purpose of doing something unique and special with it. So the Old Testament vessels for the sanctuary and the temple and the tabernacle, those bowls and snuffers and cups and all of the things that went with that, the thing that made them special was the fact that those were chosen and reserved for one special function, that is, worship.

What made ground special and holy and set apart, when Moses stood on holy ground, what made it holy was the fact that it was unique from everything else. That was the place where Moses met with God. So it has the idea of setting something apart for a special use.

It also has moral, ethical, pious, and religious connotations in the sense of making something morally holy. So when we say that something is unholy, we don't just mean that it belongs to all the other things.

When we call something unholy, what are we saying? That it is in some sense profane, immoral, unholy, unrighteous, or iniquitous in some way. Something might be unholy in that sense. So the idea of making something holy is not just setting it apart.

It has to do with that. But it also has the idea of setting apart something and then sanctifying it, making it something unique and special. And in the case of the people of God, the family of God, that which is done to us is we are made holy in a moral and ethical sense.

We as the family of God should be unlike everyone else. And we ought to be marked by one thing, not just that we're weird, peculiar, and different from the world, but that we live in a fashion that is weird, peculiar, and different from the world.

We're holy in that sense. Now holiness, or sanctifiedness, has three tenses. There's a past tense, present tense, and a future tense. In case you're unfamiliar with this, let me go through those three tenses real quick.

We are sanctified in the past tense in this way, that God from eternity past chose us in Christ before the foundation of the world, that we should be what Ephesians 1 says. Holy and blameless before Him in love.

The object, the purpose, and the goal of God choosing us in Christ before the foundation of the world was that He would set us apart and make us holy. And so those who have been chosen in Christ before the foundation of the world that we should be holy and blameless before Him in love, we are predestined to adoption as sons, Ephesians 1 says, and we are predestined to the glory that comes in being conformed to the image of Christ.

So God in eternity past set us apart. For some inexplicable reason, He said, of Jim Osman, Jim Osman. He didn't say Adolf Hitler or Osama Bin Laden or any of the other people that I'm morally equivalent to.

Instead He said, Jim Osman. And He set Jim Osman apart in eternity past. Now there's a future tense to sanctification. In the future, eventually, we will be set apart and placed entirely apart from sin and iniquity, and we will be made perfectly like the Lord Jesus Christ, fully sanctified, fully blameless, and fully holy in every way.

And there will not even at that time be any inclination to sin or desire to sin at all. We'll be set apart and made holy without sin entirely. Now in eternity past, before I was born, God set me apart.

And sometime in the future, He's going to make me fully holy, but then there is this time period in the middle, and in this time period in the middle, God is involved in and working on my progressive sanctification.

That is, what He has in view for the future, He is slowly growing, and all too slowly sometimes, He is slowly growing me toward that goal. So that He is in the process of making me more and more holy, and He does this work, it is His work, and He does it for His own sake, so that, Scripture says, He might present to Himself, the Lord Jesus Christ, a bride spotless and glorious and pure for His own glory.

And those are the three tenses of sanctification. And who is the one who is doing the sanctifying? It's Christ. And whom does He sanctify? He sanctifies His bride, the Church. Christ is not sanctifying all the pagans in the world.

He is not making the world better. He is not making culture better. He is not making the Washington, D .C. better. He is not making the political establishment better. He is not making television programming better.

He is not making anything better. You know what He is intending to make better? Us. Those whom He chose in Christ before the foundation of the world, He has predestined and purposed their eternal glorification, separate entirely from sin, and perfect Christ-likeness.

That's what we are destined for. And in this process, He is slowly conforming us to the image of His Son, so that we are becoming like what it is that we will eventually achieve. We will never in this life achieve that fully.

At some point, before that process is complete, we will die, because in these bodies of flesh, even if we could live a thousand years, we would never be able to be conformed to that image. So we must shed this body of death, then we will die, and then we will be made perfectly holy, just as Christ is.

And He is the one who is doing this work. He is the one who sanctifies us. From Ephesians chapter 5, and this is a passage I read yesterday at the wedding ceremony. Husbands, love your wives just as Christ also loved the church and gave Himself up for her, so that He might sanctify her, having cleansed her by the washing of water with the Word, that He might present to Himself the church in all her glory, having no spot or wrinkle or any such thing, that she would be holy and blameless.

That's the goal. What is Christ doing now? Sanctifying us through the washing of the Word. Slowly conforming us to His own image. The goal being, that on that last day, He may gather together all of His people, all of His sheep, all of those for whom Christ has died, He might gather them together and present to Himself a pure and holy and spotless bride.

Christ is the one who does this work. The Holy Spirit is involved in this, He does it through His Word, He disciplines us, and He does it through our efforts of applying grace and mortifying sin and putting it to death and pursuing holiness.

We are commanded in Scripture to pursue holiness, because without it, we cannot see God. So we are to pursue it, but we know that Christ Himself is doing this work in us. And what's interesting is that the sanctification of God's people is here attributed to the Lord Jesus Christ.

That's what it says in verse 11. For both He who sanctifies, that is Jesus, and those who are sanctified are all from one Father. There's one doing the sanctifying, that's the Lord Jesus. There are those who are the sanctified, that is us.

And the Lord Jesus is the one who does this work of making us pure and spotless. What's interesting, do you remember back at the beginning of the book of Hebrews, I said to you that the background for the book of Hebrews is the book of Leviticus?

Remember that?

There's so much in the book of Hebrews that comes out of the book of Leviticus. The priesthood, the Aaronic priesthood, the references to the temple and the sanctuary and all the furniture in that, that is woven all the way through the book of Hebrews.

It's almost like you can't, it's almost like you were expected to have a good, solid working knowledge of the book of Leviticus before you can begin the book of Hebrews. What's interesting is that in the book of Leviticus, it is said over and over again as a common refrain that Yahweh is the one who sanctifies his people.

Let me give you some examples of it. From Leviticus 20 verse 8, You shall keep my statutes and practice them. I am the Lord who sanctifies you. I am Yahweh who sanctifies you. Leviticus 21 8, You shall consecrate him, therefore, for he offers the food of your God and he shall be holy to you.

For I, Yahweh, am the one who sanctifies you. I am holy. Leviticus 21 verse 15, I am the Lord who sanctifies him. Leviticus 21 verse 23, For I am the Lord who sanctifies them. Leviticus 22 verse 9, I am the Lord who sanctifies them.

Leviticus 22 16, I am the Lord who sanctifies them. Leviticus 22 32, last one I promise. I am the Lord who sanctifies you. Do you hear that common refrain over and over again? What is the point of the book of Leviticus?

In the context of the worship of the people of God, and them presenting an offering of sacrifice and praise to God, who is the one who works through that to make his people holy?

It's Yahweh. It's the King of Heaven.

The only true God.

It's Yahweh himself.

In the book of Hebrews, who is it that sanctifies his people? The people of his covenant.

It's Jesus.

What does that tell you about Jesus? If it is Yahweh who sanctifies his people, it is Jesus who sanctifies his people. And who is Jesus? He is Yahweh. He is the one true God. And that is what all of chapter 1 was about.

Remember that?

He's the radiance of God's glory, the exact representation of his nature. He is the Yahweh of the Old Testament. He is the second person of the Trinity. He's the divine son,.

Fully equal with the Father.

And he is the one who sanctifies his people, his people who are his by covenant. I want to make a distinction between positional sanctification and practical sanctification. Here's the difference. It's very similar to justification and righteousness.

If you're in Jesus Christ and you have trusted him as your Savior, so that you are born again, you are right now, regardless of your practice, you are right now perfectly righteous in the sight of God.

Perfectly righteous. Not because you yourself practice righteousness perfectly. Not because you yourself have done anything to be righteous. You are completely righteous because of what Christ has done.

So the righteousness that you have in God's courtroom is the righteousness that belongs to another. You can't do anything to mar it. You can't do anything to improve it. You can't do anything to lose it.

Because it's not your righteousness. It's credited to your account in a transaction that you had nothing to do with whatsoever, that it is yours. So right now, in the presence of God, you are positionally perfectly righteous.

But in practice, what are you? Perfectly righteous? Nope. Nope. Just getting ready for church this morning with your spouse and your kids. It should be enough to demonstrate to you each and every day that you are not perfectly righteous.

In all your thoughts and deeds and all your activities, you are not perfectly righteous. And we will never be perfectly righteous in terms of our practice in this life. In the sight of God, judicially speaking, in His courtroom, there is no charge against me.

None.

No charge can be brought against me. Who is the one who justifies? Christ Jesus is the one who justifies. He is the one who pleads my case. He is my advocate. And the Father is inclined to my forgiveness and my redemption.

And Christ the Son pleads my case for me. It's His righteousness that I stand in. So no charge can be brought against me. I am, in the presence of God, positionally speaking, perfectly righteous. But I don't practice perfect righteousness.

It is the same way with sanctification. In the presence of God, even right now, positionally, in terms of how God views me, He sees me as perfectly holy. Not because I am perfectly holy, but because He sees me in His Son, and His Son is perfectly holy.

And God looks forward and He sees what I eventually will be, perfectly glorified and perfectly holy. So positionally, I am, you are, if you're in Christ, perfectly holy, but you are not practically holy.

There is this dichotomy, this break, this difference between what we are in our position and what we are in our practice. So when we say that we are sanctifying, we have to be careful what we mean by that.

In the presence of God, I'm perfectly holy. In the present, right now, I'm being made more holy by the grace of God, by His work. Eventually, God sees me as being perfectly holy in the future. That's what sanctification is.

So God sees us as righteous, and God sees us as holy, not because of anything we have done, but because of what somebody else has done, who is perfectly righteous and perfectly holy. And now, because of that, this is a perfect...

Because of my ultimate righteousness and sanctification, it is a perfect and wonderful motive for me to pursue holiness. And let me give you two examples of how, even in the book of Hebrews, our sanctification is described in terms of what God did, that we had nothing to do with it.

Something that God did, and He did it a long time ago, by the death of Christ. Listen to Hebrews 10, verse 10. By this will, we have been sanctified.

Past tense.

Have I been made perfectly holy? No, but I have been sanctified, completely set apart, and made holy in that position since. Hebrews 10, 10. By this will, we have been sanctified through the offering of the blood of Jesus Christ once for all.

One sacrifice has perfectly made me perfectly holy in the sight of God. That's magnificent. Hebrews 10, verse 12. But He, having offered one sacrifice for sins for all time, sat down at the right hand of God, waiting for that time onward until His enemies would be made a footstool for His feet.

For by one offering, that is the death of Christ, by one offering, He, Christ, has perfected for all time those who are sanctified. In that one offering, Jesus Christ made perfect all those whom God has chosen in Christ before the foundation of the world.

He has perfected for all time those who are sanctified. Those whom God set apart, Christ came and offered a sacrifice on their behalf, and He has perfected them forever by one offering. It's a perfect sacrifice.

The beauty of that doctrine cannot be overstated. Gloriously true. Because of what He has done, that is my standing. Now, can you and I ever lose that standing? What did you do to gain it?

Nothing.

You did nothing. You can never lose that. The righteousness is His. The holiness is His. It is credited to our account through faith. That's how we have it. And so we shall ever have it. Because in the end, God knows exactly who it is that He has sanctified in the past, and He knows exactly where every last one of those are going to end up.

So in the process, there is nothing that can derail that or detract from that or to set it off its course so that it might not happen for you or for me if you're in Jesus Christ. So we are to pursue holiness.

Hebrews 12 verse 14 says, Pursue peace with all men, and we are to pursue the sanctification without which no one will see God. So because I have been set apart, I am to pursue my goal, which is ultimate sanctification and glorification.

And if you do not have that, then you will not see God. If you are not sanctified, here's the bottom line, you do not belong to Christ. This is the one thing that marks the family of God. We're holy. And if you're not holy, if you're not set apart in any of these senses, then you do not belong to Him.

That's the bottom line. So are all of us in the family of God? Every single individual on the face of the planet, are we all in the family of God? Now clearly that cannot be the case, because there are some in the text whom Christ calls brethren, there are some who belong to this one Father along with Christ, there are some for whom we look to Christ as our brother and to God as our Father, and there are some who are being sanctified and made holy, but certainly not everyone was set apart, not everyone is considered positionally perfectly holy and righteous, and not everyone is going toward that goal.

Scripture reveals that there are some who will suffer damnation and judgment as a result of their impenitence and their rebellion. So even though God is everybody's Father in the sense that He is everybody's Creator, He is not everybody's Father in the sense that He is everybody's Redeemer.

So we all belong to Him, all of humanity, in the sense that we are His offspring, He's our Creator, but there are only some, and Jesus said it's a very narrow number of people, because it's a very narrow path that He's entered onto, there are only some who belong to Jesus Christ in that saving sense.

The family of God is holy. And so He says in verse 11 that we all share one Father, for both of you who are sanctified and unsanctified are all from one Father. Now if you have a different translation at that point, you'll notice that there's a little bit of a different wording there.

The ESV translates it this way, we all have one source, the NIV renders it, are of the same family, the NASB is I just read to you all from one Father, and the King James, the New King James says we are all of one.

That's probably the most literal translation of the phrase, we are all of one, and so the question is, we're all of one what? And that's where all the other modern translations step in and try to provide some sort of a reference there that would explain the context or at least make it flow.

And so the NASB says we are all of one Father, and with the familiar language of the passage, it seems to be probably one of the best ways of rendering it. Either we are all of one family, or we're all of one Father.

You could say we are all of one source, in the sense that verse 10 describes God as being the one from whom are all things and through whom are all things. But the general idea here is that both he who sanctifies Christ and all those whom he is sanctifying, we all share the same Father.

Now Christ is our brother in this sense, that we both share the same Father. The relationship the Lord Jesus Christ has with the Father is different than our relationship with the Father. He has a relationship with the Father and calls him Father because he is divine by nature, so God is his Father and he is the divine Son.

So he is a son by nature, we are sons by adoption. We are gathered into that family, and so we can look to Christ as our elder brother, as it were, who is going to inherit the entire estate, and he is going to turn around and share it with all of the adopted children.

We get the adoption of sons. So he inherits everything, and he turns to those who are his. The children, as verse 13 says, whom God has given to him, and he shares the entire inheritance with all the sons of glory, whom he has brought through to glory because he is the sanctifying one, and we are the sanctified ones.

So we are a holy family, and this is the motive of our holiness. 1 Peter 1, verses 15 and 16 says, We look to God's holiness, his moral purity and perfection. That is what gives us the drive, the ambition, the ability to pursue that holiness and sanctification without which we cannot see God.

1 Peter 2 .5 refers to us as a holy priesthood, and 1 Peter 2 .9 refers to us as a holy nation. This is the thing that marks the family of God.

We are a holy people.

We are holy because we are set apart, but we ought to also be holy in our conduct and in what we are pursuing, so that we are so different from the world. This is the character of the family of God. We are a holy people.

Even if you look just down to chapter 3, verse 1, where the author here calls us holy brethren. You get the sense he is trying to emphasize something? We are the sanctified ones, and we are referred to as holy brethren.

So that's the character of the family of God. Now let's look second of all in verses 11 and 12, at the confession of God's family. This describes the confession that Christ gives concerning us. Verse 11,.

So who is the them? It's those who are sanctified. Christ is the he, the one who sanctifies. For this reason, because we share the same Father, Christ is not ashamed to call us brethren. Since we are the children of God, and God is our Father, He is our protector, our life comes from Him, the origin of our spiritual life comes from Him, and because Christ is related to Him as the Son, and because we have been adopted into that family, Christ gladly says, these are my brethren, referring to us.

He is not ashamed to call you and I brothers. That's an incredible thought to me. Do you ever have a family member that you are ashamed of? Don't point to anybody if you are sitting next to them. And if you don't, I'll make it a little bit easier.

How about your in-laws? Because for me, that's where I start to say, okay, well I can name a few there, my in-laws.

Still, 20, a couple more.

Do you ever have that cousin or crazy uncle that you just say to yourself, yeah, we are related. I was hoping you wouldn't bring him up. We see him once or twice, and you're a little ashamed of him because he's crazy or because he's a felon, or for some other reason like that.

You're a little ashamed of him, don't like to acknowledge your relationship with him. Christ has every reason to be ashamed of us, doesn't he?

If there was ever a felon,.

If there was ever a group of felons on the face of the planet, is this not it? Have we not violated God's law in so many ways, deserve his wrath? What have we done to deserve the status of sons? Have we done anything to deserve the status of sons?

Our iniquities are over our heads. The wrath of God should be satisfied and poured out upon us. He ought to be ashamed of us. But the text says that he is not ashamed to call us sons. In the ancient cultures, shame was a powerful thing because if you did something to shame your family, you would be forever shamed.

You would be kicked out. In ancient cultures, it served as sort of a, what would you call it, like a fencing mechanism that you were kept within certain boundaries of behavior, certain boundaries of decorum, because you didn't want to do anything to shame the family.

We see that even today in a lot of Eastern cultures, that idea of shame. If you do something that is shameful and you are shamed because of it and the family looks down upon you, it's a powerful motivating force.

Now in our culture, we don't have any shame, do we? No, we put it on TV screens and billboards and we have it on our phones, we don't mind. The only thing that is shameful in our culture is having a righteous standard of moral conduct.

That's shameful in our culture. We keep shame on all the wrong things and all the things that are deserving of shame, we have no shame in those areas. It is completely upside down and backwards as to what it should be.

But in ancient cultures, and in this culture, the idea of being ashamed of somebody, the author is saying, Christ has done nothing as your brother for which you ought to be ashamed of him. We have done everything for which he ought to be ashamed of us, and yet he is not ashamed to call us brethren.

And then he quotes here from Psalm 22, and this is the quotation in verse 12, I will proclaim your name to my brethren, in the midst of the congregation I will sing your praise. The author here is quoting from Psalm 22, verse 22.

And as would be our normal course of events, we would go back to Psalm 22 and we'd go through the entire psalm to see what the context of it is, and I would bore you with that entire process. But we have a whole other quotation that we have to take on in verse 13, so I'll just give you the context of Psalm 22.