Hebrews 3:1-7

Therefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our confession, Christ Jesus, who was faithful to Him who appointed Him, as Moses also was faithful in all His house. For this One has been counted worthy of more glory than Moses, inasmuch as He who built the house has more honor than the house. For every house is built by someone, but He who built all things is God. And Moses indeed was faithful in all His house as a servant, for a testimony of those things which would be spoken afterward, but Christ as a Son over His own house, whose house we are if we hold fast the confidence and the rejoicing of the hope firm to the end. Therefore, as the Holy Spirit says: Today, if you will hear His voice,

 

It is well to remember in reading the epistle to the Hebrews, that it was written in the first century of Christianity. Many of the Hebrews to whom this letter is addressed had embraced the Messiah. They were enjoying the blessings of the New Covenant. However, they were suffering severe persecution from the non-believing Hebrews in an effort to force them to renounce their professed faith in the Messiah and return to the Old Testament sacrifices. The writer, realizing the danger of these persecuted Hebrews, sets forth the superiority of the New Covenant over the old by directing their attention to the Messiah Who is the Mediator of the New Covenant. The Old Covenant was mediated by prophets, angels, Moses the lawgiver, Joshua who succeeded Moses, and Aaron the high priest.

Messiah, who is the Son of God, is superior to all Old Testament mediators. Having shown the Son to be better than prophets and better than angels, the writer now demonstrates the Son to be better than Moses. "Consider the Apostle and high Priest of our confession," says the writer. It is his purpose to direct their attention to the Son: He must get his hearers to dwell upon, to observe carefully the Son who is the true Apostle and high Priest. If he can succeed in getting them to behold Him, there will be little danger of these persecuted Hebrews renouncing their confession.

"Wherefore," says the apostle. It is like the word 'therefore' in Romans 5:16, connecting the former statements to clinch his argument. It draws a conclusion from the preceding argument.

Because of the Son's superiority over prophets and angels; because of the Son's condescension and incarnation, thus made for a little time, a little lower than angels for the suffering of death; and because through His death and resurrection He might bring many sons unto glory, present to God a sanctified people, becoming a merciful and faithful high priest, having made atonement for the sins of the people, the writer exhorts his hearers to consider Him in relation to Moses.

'Wherefore, holy brethren'. The phrase 'holy brethren' is not used by the apostle to indicate relationship of race, as brethren in the Hebrew race, but the relationship of believers in Christ. They are brethren in the sense of Hebrews 2:11,17. There, our Lord declared Himself not to be ashamed to call us brethren. The word 'holy' here means 'set apart for God.' It does not have particular reference to a holy walk, but to a position in salvation, "sanctified in Christ Jesus." It is the position of the believer secured by the redemptive work of Christ on the cross. This is borne out in Hebrews 2:11. "He that sanctifieth and they who are sanctified are all of one, for which cause He is not ashamed to call them brethren." What a glorious position! Set apart for God by the Son. Because of this position and privilege the Holy Spirit enables us to walk in holiness.

"By that will we have been sanctified through the offering of the body of Jesus Christ once for all. ....For by one offering He has perfected forever those who are being sanctified." (Heb 10:10, 14)

The apostle continues by addressing his hearers as 'partakers of the heavenly calling.' What a contrast we have here. The Hebrew race had an earthly inheritance. God had declared His purpose to Abraham, Isaac, and Jacob. Canaan was to be their portion. They were looking forward to the promise of God in connection with their portion. They were looking forward to the promise of God in connection with their earthly calling. But what superior inheritance for the believing Hebrews who had accepted the Son of God, their Messiah. They no longer are partakers of an earthly calling, but are partakers of the heavenly calling. Wonderful as their earthly blessing may have been, with Jehovah;s dwelling in their midst, Jerusalem and the temple, the Aaronic priesthood and Levitical ritual, yet it was not to be compared with the heavenly calling. The sins of the nation had driven Jehovah from the temple. It was destroyed and the people were taken into exile. Although the people returned later and another temple was built in which they worshipped at the time this epistle was written, they were still under Gentile domination. Though not nationally forsaken, they were not nationally forgiven. "God hath not cast away His people. (Romans 11:2) and He will one day forgive them, when they, in their repentance, "shall look upon Him whom they have pieced." (Zechariah 12:10)

These individual Hebrews were partakers of the heavenly calling. The word 'partakers' could be translated 'partners.' they were partners or associates of the same calling, a heavenly calling, which is from above. The church has a heavenly calling and a heavenly destiny. The Hebrews here are addressed as belonging to the church and are distinct from the nation Israel. What encouragement for these individual believers who were persecuted and rejected by the unbelieving mass. They no longer had the privilege to enter the Temple in Jerusalem. Though suffering great affliction, nevertheless, they gladly knew in themselves that they had in heaven a better and enduring substance. (10:32-34) no longer would they need to be taken up with a priest in an earthly sanctuary and its carnal ordinance. They are now interested in a better Priest, who is now entered in the heavenly sanctuary bringing spiritual realities to the trusting heart.

"Consider." Observe closely, be fully occupied with Him, who is described as the 'the Apostle and High Priest of our confession.' The Christ is both Apostle and High Priest. An apostle is a messenger, a sent one. Angels are messengers but they are not apostles. Angels are heavenly spiritual being, and that alone. They are ministering spirits sent forth to minister to those who shall inherit salvation. (1:14) An apostle is 'a sent one' who has a commission to do something He is furnished with credentials and comes with representative authority. He comes as an ambassador. He is the Apostle sent from God. He showed His credential while upon earth. Following His resurrection He said, "All power is given unto me." As Apostle He represented God to man kind. God spoke through Him. He was God's last word to His creatures. "God hath in these last days spoken unto us by His Son." (1:2)

He is not only described as Apostle, He is also High Priest. Aaron had offered the blood of bulls and goats for sin. Aaron had represented man to God. He had interceded. The Son is our High Priest. He offered His own blood as an offering for sin, making reconciliation for the people. He now intercedes in a sanctuary which God pitched and not man. Moses, in type, represents the Apostleship of Christ, just as Aaron represents the Priesthood of Christ. Moses was God's Ambassador to Israel. Aaron, the High Priest represented Israel before God. "Consider the Apostle and High Priest of our confession." The word 'profession' does not convey the true meaning. 'Confession' is a better word. It is found six times in the new Testament, three times in Hebrews. Christ before Pilate did not make a 'profession' but confessed. (John 18:37) "The Apostle and High Priest of our confession" is one whom we have confessed. It has reference to a testimony that is at once clear and courageous. Paul said, "If thou shalt confess with thy mouth the Lord Jesus." (Romans 10:9)

The writer now calls his readers' attention to the fact that the Apostle and High Priest is faithful unto Him who appointed Him. 'Is faithful,' not was faithful, is in the Greek text. The faithfulness of Christ appears to apply to His present ministry, not to His earthly life in the past. Moses was known to the Jewish people as the highest example of fidelity. God had borne testimony to his faithfulness in Numbers 12:7. "My servant Moses is not so, who is faithful in all mine house." It is the apostle's purpose in this epistle to prove that Israel's Messiah is greater than Moses. They are to consider the Apostle and High Priest, the Messiah. He must fill their vision. The writer compares the Son with Moses, the most faithful servant. Moses was looked upon as the great leader of the Hebrew nation. They had said, "We are Moses' disciples." (John 9:28) If these Hebrews can be made to realize that the Son is superior to Moses, then the Old Covenant with its Levitical system will no longer hold them.

The writer does not speak of the failures of Moses. He makes no mention of Moses' smiting the rock which barred him from Canaan. He did not relate the story of Moses' slaying the Egyptian and burying him in the sand. Instead of speaking of his failures, he speaks of his faithfulness. Now the writer boldly tells that "the Son is counted worthy of more glory than Moses inasmuch as He who hath builded the house hath more honour than the house." (3:3) From verse two, a quotation from Numbers 12:7, we read that Moses is in the house. That is he was a member of the house. The 'house' unquestionably refers to 'Israel, the people of God.' We speak of the House of Windsor, the House of Brunswick, the House of David. We mean the family tree. So the House of Jacob or House of Israel refers to God's people, Israel. Moses was a member in the house. But the builder of the house has more honour than the house. God built the house of Israel. God built all thing. The Son of God built the house. Moses was not the builder but the servant in the house. The Son was the builder and Founder of the house of Israel.

The apostle does not stop here. He gives us another line of proof. Moses was faithful in the house as a servant, but Christ as Son over the house is faithful. A Son is worthy of more glory than a servant. Therefore the Son is superior to Moses. The Son is Builder; Moses a member in the house. The Son is superior in position, for He is higher than a servant.

Moses had cried, "I beseech Thee show me thy glory." (Ex 33:18) Fourteen centuries later, Moses and Elijah were with the Messiah on the Mount of Transfiguration. The prayer of Moses was answered. He saw God's glory, the Son 'crowned with glory and honour.' The Son was transfigured and the Father testified to the superiority of the Son. (Matthew 17:1-5 ) Moses the lawgiver and Elijah the prophet were swept aside and the disciples say no man save Jesus only. Oh, that Israel might have the veil moved from their faces to behold their Messiah. 'Consider Him' cries the apostle. To behold Him the Author and the Finisher of faith is to be freed from carnal ordinances and empty rituals whether they be Jewish or church formalism.

The writer then reminds his hearers that Christ is over the house and that we have the privilege of being in the house. But this could not be fully realized unless there was faithfulness. "Whose house are we if we hold fast the confidence and the rejoicing of the hope firm unto the end. (3:6) The house of God in Moses' day had reference to Israel, God's people. As the family of God it refers to all saints of all ages. We are to hold fast our confidence. We are to be bold and courageous in in spite of sufferings, persecution and trials;and thus enjoy the privilege of being in the house of which the Son has the oversight. It is essential that 'we hold fast our confidence right to the end. Only those can hold fast who have already laid hold of Christ. ( 1 Tim 6:12,19) Later in the epistle the writer exhorts to not cast away our confidence. Consider Him and you shall hold fast confidence!