V. 13.— And again, I will put mg trust in him. And again, Behold I and the children which God hath given me. And again, I will put my trust in Him.— There are several passages of Scripture in which this expression occurs, Psal. 18:2; 2 Samuel 22:3; and in Isaiah 8:17 the same sense, with a slight variation, is expressed; to whatever passage the reference is made, the sense in the argument is the same. We have here a decisive proof of Christ being made like unto His brethren. In the preceding verse he had been represented as saying, “ I will declare thy name unto my brethren, in the midst of the Church will I sing praise unto thee;” thus acknowledging them as His brethren, and His Church, which, we are elsewhere taught, is His body, 1 Corinthians 12:27; Ephesians 1:23; like the human body it is one, although composed of many members. The next quotation is either from Psalms 18:2, or Isaiah 8:17. In the Psalm the words are the same with those used by the Apostle, and in Isaiah the sense exactly corresponds. That the eighteenth Psalm is a prediction of the humiliation and exaltation of the Lord Jesus is manifest. With his dying breath the Lord Jesus cried, “Father, into thy hands I commend my spirit;” and the cry came into His ears. The earthquake which accompanied His resurrection, and His being drawn out of many waters, are then described, Psalms 18:7; Psalms 18:16-17, together with the punishment which He inflicted on His enemies, ver. 37, and His being made the head of the heathen, ver. 43. Now the quotation, “ I will put my trust in Him,” ver. 2; or, "I will wait upon the Lord, and I will look for him,” Isaiah 8:17, proves the unity of Christ and his people. He has left us a perfect example of confidence in God. This is plainly exhibited in innumerable passages of the Book of Psalms, which may be viewed as our Lord’ s diary, describing His manifold sorrows and afflictions, and His triumph over all His enemies. The Apostle adds another quotation, cited from Isaiah 8:18. In the preceding chapter God had given Ahaz, the idolatrous King of Judah, as a sign of the stability of the kingdom of Judah, viz., the birth of the virgin’ s Son, namely, Immanuel, Isaiah 7:14; Matthew 1:22-23, at the same time informing him (Isaiah) that before his son Shear-jashub (whom he had been directed to take with him to meet Ahaz) should know to refuse the evil and choose the good, Syria and Israel should be forsaken of both her kings. Ahaz was warned at the same time of the judgments which should come upon him, although not from the quarter he dreaded. The birth of another son to the prophet, which he had predicted, is then recorded, chap. 8:1; and he is informed that, before the child was able to speak, the spoil of Damascus and Samaria should be taken away by the King of Assyria. Judah, however, is reminded that they should not escape the same scourge. They are, however, encouraged to trust in God,— to fear Him; and it is predicted that Christ should be the sanctuary of his people, but a stumbling-stone and rock of offence to both houses of Israel. This passage is frequently applied in the New Testament to Christ. The prophecy is, no doubt, obscure; but Shear-jashub and Maher-shalal-hash-baz, the sons of the prophet, were for signs and wonders in Israel from the Lord of Hosts; and as Isaiah and all the other prophets were types of Christ, the great. Prophet so long predicted, he and his children were for signs and wonders. The Apostle does not finish the quotation; what remains was not to his purpose. He intended to prove that Christ and His people were all of one family; and this is established by His first acknowledging them as His brethren, and declaring that in the midst of the great congregation He will lead their praises, and then representing them as His children, who, along with their glorious Head, shall be God’ s witnesses to the ends of the earth. Acts 1:8; Revelation 1:5.