Hebrews 3.6
August 11th 2013
Welcome welcome welcome.
So glad you are here.
We are in Hebrew chapter 3 verse 1.
Prior to getting into our verse by verse study let’s take a few minutes and approach our God through prayer and through hearing His word put to music.
Okay, so we left off last week reading through the text of chapter three and presenting an alternative to the long established TULIP – for whatever it was worth.
The writer (of Hebrews), through comparative means, has firmly established a number of points relative to the Lord and Savior Jesus Christ and here in chapter three he is about to make another comparison – to Moses.
Let’s read through our text for today, remembering that the writer has built a case for the reader to place all their faith, hope, and trust in Jesus in chapters one and two and now says (verse 1)
Hebrews 3:1 Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus;
2 Who was faithful to him that appointed him, as also Moses was faithful in all his house.
3 For this man was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honor than the house.
4 For every house is builded by some man; but he that built all things is God.
5 And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after;
6 But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end.
Looking back over chapters one and two where the writer has talked specifically about Jesus being better than prophets and angels, we have to remember that the Jews valued the distinction that God had NOT related to other nations through angels and prophets – only theirs.
The writer of Hebrews SEEMS to be suggesting (or better put, he seems to be reminding) the Hebrew reader that Christianity is superior to Judaism because God now works all things present in Judaism through His Son.
Well here in chapter three the writer seems to bring in the next (sort of) hero to any and every Jew – Moses.
See, Judaism, in addition to being led and fed by prophets and angels from on high was (and is) unique in that it was a Nation that had the Law.
The Moral Law
The Legislative Law
And the Ceremonial Law.
They also had at the helm of their national faith the great Law giver – Moses – a man more distinguished than any other given them in terms of a Grand legislator.
To a Jew Moses was the founder of their economy, the medium through whom God had given them their peculiar laws and the judge all of which made them a peculiar nation.
Prophets
Angels
Moses
Additionally, the Jews were blessed through Moses to have their own priesthood, especially their own high priest who literally kept the wrath of God at bay through prescribed rites and rituals.
Here in chapter three the writer of Hebrews is showing that as Jews (who have come to receive Christ as their savior and redeemer) they had not lost anything in receiving Him – but that He was and is, in fact, better than all the former system combined.
So from the first verse of this chapter to verse 13 of chapter four the writer embarks on showing how Jesus is superior to Moses and he does it in two ways.
In verses one through six he points out that while Moses was indeed faithful, He was faithful as a “servant.”
Then in verses 7-19 (and then chapter 4:1-13) the general teaching presented is that there would be real danger in apostatizing from the Christian religion – a danger far greater than the danger the Israelites faced if they were unbelieving toward Moses.
To illustrate this the writer compares the defections of faith the nation of Israel had under Moses leadership (and of the consequences of that rebellion) and then turning to the Christian readers and counsels them to
(verse 7-11) not to harden their hearts against God, as the Israelites did because they were excluded from Canaan (and to)
. . . be on their guard against unbelief, (verse 12) And to then
. . . exhort one another constantly, as a means to prevent such falling away, (verse 13) and to
. . . hold the beginning of their confidence steadfast unto the end, and not to provoke God, as the Children of Israel did when they came out of Egypt. (verses 14-19.)
Then, in chapter four (verses 1-13) the writer completes his exhortation by showing that many, who came out of Egypt with Moses were excluded from the promised land due to unbelief, and that there are equal dangers to believers now.
From this point forward he really starts hitting on the comparisons between the Old Testament high Priest and Jesus, which he compares through to the end of the letter.
So, let’s get back to verse 1 . . . to the BIG wherefore.
Hebrews 3:1 Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus;
Now, we cannot help that the writer addresses his audience as, “Holy Brethren,” as “partakers of the Heavenly Calling.”
Because of this there is no question that this epistle was written to believers.
Because they WERE Jews has no bearing whatsoever on the message. What the writer says is applicable to all “Holy Brethren,” whether “bond or free, male or female, Jew or Greek, we are all together one in Christ.”
Both Jews and Christians are considered holy in scripture as the word really means, “set apart” – the Jews as a nation and Christians as individuals
And both Jews and Christians are also considered brethren amongst themselves in scripture as both belong to the same families.
The writer adds the title of Holy Brethren, as if to clearly distinguish the audience:
“Partakers of the Heavenly Calling.”
It’s a great title or description of true believers.
There are believers who fully receive the heavenly calling and there are those who only partially receive all the title entails.
In other words, there are children of God and there are Sons and Daughters . . . with the latter taking great advantage of the
Heavenly Calling (but more on this difference in a minute).
But to the title of the Heavenly Calling itself, Paul says in Ephesians 4:1:
“I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called,
2 with all lowliness and meekness, with longsuffering, forbearing one another in love;
3 Endeavoring to keep the unity of the Spirit in the bond of peace.
4 There is one body, and one Spirit, even as ye are called in one hope of your calling;
5 One Lord, one faith, one baptism,
6 One God and Father of all, who is above all, and through all, and in you all.”
Let me re-read this description of those who “walk worthy of the vocation wherewith they are called – meaning Sons and Daughters. Paul says I therefore beseech you that you
walk worthy . . . with all lowliness and meekness, with longsuffering, forbearing one another in love; endeavoring to keep the unity of the Spirit in the bond of peace. There is one body, and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all.”
So back to Hebrews 3:1
Hebrews 3:1 Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus;
Again we notice that the writer begins chapter three with, “wherefore” which means “since.”
Since Christ sustains all these characteristics (that we have read about in the previous chapters), since He is so able to succor all those who need assistance; since he assumed our nature so to be a merciful and faithful high priest, we, as “Holy Brethren, true partakers of the Heavenly calling,” ought to truly “consider” Him.
Consider – to try and comprehend something. In the case of Christ, consideration is enormous.
For to truly and attentively ponder all that is said of the Messiah we would have to think of His rank; His dignity; His historical significance; His holiness; His sufferings; His death; His resurrection, His ascension, His intercession, His humanity, and His deity.
To think on him, and seriously consider Him.
I appreciate this advice because if you really think about it, prior to knowing Him most people do all they can to avoid considering Him in any way or form . . . unless it’s only to mock Him or His name, to tell jokes about Him and His followers, or renounce Him (as if He bears an unbearable message of burden and wrath).
It is absolutely fascinating to me what the world in general has “against” . . . Him.
I’m not sure if this animus or indifference is due to the god of this world’s influence against “the light” or if it is the result of centuries of bad Christian examples piling up around Him, but for whatever reason, few (comparatively speaking) take the time to really “consider” Him.
Do people consider . . .
That He healed the sick?
That He fed the masses?
That He was against oppressive religious institutions?
That He forgave everyone of everything?
That He loved children?
That He enjoyed wine?
That He was a defender of women?
That He came NOT to condemn but to save?
Maybe He is not “considered” because He said He was the only way to heaven?
Maybe this message is too much, not politically correct, or ecumenical?
Maybe people won’t consider Him because they KNOW – in the pit of their heart – that by considering Him they run the risk of possibly receiving and believing in Him? And that might require change . . . which might mean giving up things they prefer or enjoy or cling to . . . . maybe in the end, it’s like Jesus Himself said all along . . . that
They won’t (or don’t) consider me because their deeds are dark, and they fear the light (Him) because the light exposes the darkness?
All of this (and more) may play into why people will not take the time to consider Him but this letter is not written to them . . . it was written to us – believers . . . Holy Brethern, partakers of a Heavenly Calling.
And since we have believed in Him the writer now tells us to consider Him in two
Specific ways
“as the Apostle and High Priest of our profession (of faith).”
Now, this very sermon today could be delivered in a thousand different locations throughout the world and it would have meaning but there is no place more suited to hearing this part of this passage taught that the people of Utah.
“Holy Brethren, consider the Apostle and High Priest of our profession (of faith) Christ Jesus.”
The word apostle is not applied to Jesus anywhere else in scripture than right here.
If you remember earlier studies in Matthew and John, the Greek word “apostolos” is best defined as “one sent.”
Now, remember, this epistle or letter (as it were) was written to Jewish converts.
And while it is easy to see that Jesus was the “one sent” from heaven by God to first, the Nation of Israel and then (of course) to the world, we might also look at others whom God sent to save Israel.
And the first and primary character we might think of is Moses, who was truly “the One Sent” by God to “set the captives free,” and to lead them into the promised land.
Since the author has compared Jesus to prophets and angels, the comparison to Moses is likely and it is likely this is why the writer refers to Jesus as an Apostle of our profession.
The writer here means to say, that the Lord Jesus, under the new dispensation, filled the place of Moses.
Of course the title “apostle” is not given to Moses directly in the Old Testament, but the verb from which the Hebrew word for apostle is derived is frequently given him.
For example in Exodus 3:10, God says to Moses,
“Come now, therefore, and I will send thee unto Pharaoh.”
And in Exodus 3:13 we read:
“And Moses said unto God, Behold, when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is his name? what shall I say unto them?”
Forty one times in the New Testament Jesus says either “the Father sent me” or something to that effect, so in the true definition of an apostle, there has never been nor ever will be one greater who was ever sent – either to the Nation of Israel or to the world . . . including Moses.
This is particularly applicable in this state where there are twelve men running around who frequently testify to being “apostles of the Lord Jesus Christ.”
Admittedly, it gets my ire up.
Like prophets of old, what use do we have for continued apostles in the event of the twelve Jesus called fulfilling their purpose and then Him being the ultimate “Apostle” who authored and finished our faith?
The writer doesn’t stop with Apostle but also calls Jesus our High Priest – Apostle and High Priest of our profession.
Under the Old Dispensation the apostle (Moses) and of the high priest (Aaron) were separated but in Christ it was all blended and fulfilled.
I think, again, the writer of Hebrews is trying to show and prove to the Jewish convert why and how Christ is superior “or a better way.”
See, the office of High Priest, among the Nation of Israel immanently distinguished them, as I said.
In Christianity, this position and place of the High Priest was no more abolished than prophets or angels or apostles – but were FULFILLED in HIM.
They existed in the Old Covenant to lead the people and point Messianically to Him. But when He came, they were all fulfilled.
This is the reason why religions who seek to re-establish “prophets like unto Moses, or Apostles “like unto the original Twelve,” or High Priests like the ones who would “enter the Holy of Holies once a year,” are so blasphemous to the finished work of Christ.
In other words, Christianity is not the abolishment of such wonderful positions in the operations of God’s work among men, but in Christ we find all of them manifestly present.
The writer then continues to compare Jesus Christ to Moses in verse two, saying:
2 Who (meaning Jesus) was faithful to him (God) that appointed him, as also Moses was faithful in all his house.
Jesus performed with fidelity all the functions entrusted to him just as Moses faithfully performed the work given him, “over his house.”
Now, the point being made is Jesus was faithful to His house (the world) just as Moses was faithful to His house (the Nation of Israel) and so the Lord is proven very quickly to be “better than Moses” in this single comparison.
But I can’t help but wonder if the writer is not ALSO introducing to us the reader the idea of fidelity to what we have been called to do and be.
In other words neither Moses nor Jesus were swayed into apostasy. They were faithful.
I say this because it seems the writer folds this point into a caution to the reader –that apostasy looms.
A major object of this letter was to keep those whom had received their heavenly calling from apostatizing from God.
It is a common and reoccurring theme throughout all the New Testament.
I think that he is gently inserting two great examples of faithfulness to their heavenly calling here – Moses and Jesus. He will speak more to this issue in a few verses.
In the case of Moses, the writer pulls from Number 12:7 (a passage any studious Jew would recognize) which says:
“My servant Moses is not so, who is faithful in all his house.”
And having established the constancy and honor of Moses in these few words, the writer brings in the comparison to Jesus, saying:
3 For this man (Jesus) was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honor than the house.
In comparison to the fidelity of Moses to his being called and sent, Jesus was found more worthy. He was . . . “better.”
In other words He was worthy of more honor – far more honor than even Moses, whom the Jews revered.
In doing this Moses is not being denigrated. But Jesus (the man) is being exalted.
And an example is provided as the writer says:
“inasmuch as (or just as) he who hath builded the house hath more honor than the house.”
This is an intriguing statement – especially in a world where Man has long bestowed all sorts of honor on the created while choosing to essentially ignore the Creator.
When we think about it, the comparison the writer uses is profound.
Moses is a created being – the house.
He was designed and constructed out of the things of the ground and while obedient to God and His commands for Him, Moses was still a Man that was put together by a creator, and like every material house, Moses was a man who would grow old, break down in various ways, and in the end fall back to the dust from whence he came.
But not our Lord.
And then in addition to Him overcoming sin and death and rising from the earth from which His body was formed, it was our Lord who was the actual architect of all things – Moses included.
Where a house is the designed, the designer – architects etc of homes operate and create in and through principles, ideas and ideals – constructs by which they orchestrate the construction of humans and houses.
Such principles and powers are not like the material creations they produce which will fall, but are eternally significant, making the architect of humanity far better than any human created.
The writer adds to the thought:
4 For every house is builded by some man; but he that built all things is God.
I think we can take this reiteration for what it says:
Moses built a “house” for the Children of Israel.
He provided them the Law, direction, governance, judgment, and water and manna in the desert.
He built a temple (a tabernacle) for them – a house for the Lord – and established a priesthood among them from the loins of Aaron.
This is “the house that Moses built.”
Every house is built by some man, the writer says. Mormonism was built by Joseph and Brigham. It has its pluses and minuses.
Ellen G White built Seventh Day Aventists.
Russell built the house called Jehovah’s Witnesses.
Marx built the house called Communism.
“For every house is builded by some man,” the writer says before adding, “But God is the creator of all things.”
Naturally, when we read John 1:1-3 we recognize that the writer is speaking of Jesus in comparison to Moses and the house that He built. This is an excellent passage to show Jesus is God.
I would guess this was said to prove in another sense how Jesus was superior to a great man and leader all Jews looked up to – Moses. And so the writer continues in his comparison, and he points out that while Moses was a great and faithful leader, organizer, and law-giver to the Nation of Israel, he was still a servant, and merely deserved being recognized as having been faithful to a Master (that is God). (Verse 5)
5 And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after;
Moses didn’t write the Law, He didn’t design the temple, He didn’t create the High Priests of Aaron out of the dust – He served God as a faithful servant of Him who created all things – the Messiah.
In numerous passages Moses is called the “servant of the Lord” – I found nine.
So the writer is making this point clear but then goes to show how Christ, while also a servant, was much, much, much more.
In verse five the writer also adds that Moses faithfulness, as “a servant in all his house,” was such “for a testimony,” of “things which were to be spoken,” it says, “after.”
Now, first of all, this is very poor wording in the King James. Why the after is even included here is a mystery to me.
I would suggest that a better way to read verse five is like this:
5 And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were spoken.
See, first of all, Moses did not originate the truths himself; but he was the mere medium by which God made known his truth to his people–a servant whom He employed to make His will known.
The word “after” obscures the meaning.
It do not think it means that he was a faithful witness of truths which were to be spoken subsequently to his time, under another dispensation; nor those truths which the apostle proposed to consider in another part of the epistle but I think it means Moses stood forth as a faithful public witness of the truths which God had him speak or reveal.
Remember, God did not speak to his people directly, or face to face, but he spoke through Moses, as an organ or medium or voice.
The sense is, Moses was a servant of God to communicate God’s will to man.
So thus far the writer has firmly established that Moses, while faithful, was a servant, speaking what the King said.
(verse six)
6 But Christ (as a son) over his own house;
Let me stop at this first line: ”But Christ (as a son) over his own house.”
In John 8 (beginning at verse 35) Jesus said to a gathering of Jews (I’m not going to cover the context here today) but Jesus said:
“ . . . the servant abideth not in the house for ever: but the Son abideth ever.”
What this means is servants do not have a place forever under their master. In almost every case they were not born in the masters house, even if they were born on the masters land, and then once they actually become a servant to the master, their place is highly conditional.
If a servant was to become unruly or whatever, they would be dismissed.
Not so with a Son.
This is the point the writer is making between Moses (who was a faithful servant, but only a servant) and Jesus who was a faithful ONLY begotten Son.
Sonship – being a son or daughter of God – is the goal – because Sons and daughters are never conditionally received, they are always Son’s and daughters.
Paul writes to this in Galatians four, saying:
Galatians 4:1 “Now I say, That the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all;
2 But is under tutors and governors until the time appointed of the father.
3 Even so we, when we were children, were in bondage under the elements of the world:
4 But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law,
5 To redeem them that were under the law (which was presented to us by Moses), that we might receive “the adoption of sons.”
6 And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.
7 Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ.
Let me wrap today up with a my asking a question and then presenting a potential answer.
Is there a difference between being “a child of God” and a Son or Daughter?”
I would say yes – a huge difference. The question you have to ask is:
“Which are you?”
(beat)
First of all, the Lord is assigned using a Greek term for ‘sons’ (huios) in a very significant way.
For example in Matthew 5:9 He said:
“Blessed are the peacemakers, for they shall be called the sons of God,”’ and vv. 44 and 45 of the same chapter He added,
“Love your enemies, and pray for them that persecute you; that ye may be (actually become) sons of your Father which is in heaven.”
The difference between believers as “children of God” and as “Sons or Daughters of God” is brought out in Rom. 8:14-18.
Listen to these passages closely
Romans 8:14 For as many as are led by the Spirit of God, they are the sons of God.
15 For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father.
16 The Spirit itself beareth witness with our spirit, that we are the children of God:
17 And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.
18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.
Listen – DUE to God’s total and complete foreknowledge there are those who are referred to as “children of God,” prior to them accepting Jesus at all.
I know this is getting a bit steep, but stay with me.
They are called Children of God NOT because they have yet been regenerated but because He knows they will.
Scripture (like Acts 13:48) refers to them as those who have been appointed to eternal life. Some people take this as a sign that God chose to appoint them but His appointment is based on God’s foreknowledge that they would choose Him in the firstplace.
One of the best passages to support the fact that people who will believe are referred to as God’s children is found in John 11:51-52.
In these passages Caiaphas is speaking of Jesus being put to death and says:
. . . that one man should die for the people, and that the whole nation perish not.
Then John the Beloved adds into his gospel narrative verses 51-52, saying:
“And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation; and not for that nation only, but that also he should gather together in one the children of God that were scattered abroad.”
In other words John calls those yet to be converted as “the Children of God that were scattered abroad.”
So again, children of God are those who, from the foundation of the world, would receive His Son.
This is why Paul says in Galatians 3:26 “For ye are all the children of God by faith in Christ Jesus.”
But “Sons and Daughters” of God appears to be something more?
We might liken the differences to a father who has a dozen children. Yes, they are all his, but there are a couple whom He delights in calling His Son or His daughter.
The others are all His children, but by and through whatever means there is one male and one female child He is honored and proud to call Son and Daughter.
Listen to John 1:12
“But as many as received Him, to them gave he power to become the sons of God, even to them that believe on his name.”
There is something about the conduct or lives of certain children who, having received the power by believing on His name, BECOME the Sons of God.
To be a son of God is the highest status or title that God chooses to give to some of His children.
This title or rank is achieved when certain children of God, after receiving the truth and believing in Jesus Christ, make such choices in love that God grants them the highest rank and reward possible: to be called sons of God.
Every child of God who are loyal to Jesus (i.e. Christians) can choose to move toward achieving this “son or daughter of God” title, and from what I can tell there appears to be certain requisites to obtaining it.
One is being led of the Spirit and not the flesh.
Romans 8:13-14 says “For if you are living according to the flesh, you must die; but if by the Spirit you are putting to death the deeds of the body, you will live. For all who are being led by the Spirit of God, these are sons of God.”
Another is suffering. Verses 16-17 say:
The Spirit Himself [Holy Spirit] testifies with our spirit that we are children of God, and if children, heirs also, heirs of God and fellow heirs with Christ, if indeed we suffer with Him so that we may also be glorified with Him.
And we remember reading Hebrews 2:10
“For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings.”
Another seems to be being disciplined by God. Hebrews 12:7-8 says
Hebrews 12:7 If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not?
8 But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons.
9 Furthermore we have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live?
God wants to gather all of His children together under the King.
But scripture seem to indicate that there are some who, through being led of the Spirit, and suffering, and discipline, will be revealed as Sons.
“For I consider” (Romans 8:18-19 says) that the sufferings of this present time are not worthy to be compared with the glory that is to be revealed to us. For the anxious longing of the creation waits eagerly for the revealing of the sons of God.”
Questions or Comments?
Prayer
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