Hebrews 3:1-6

SUPERIORITY OF CHRIST TO MOSES

There is a remarkable parallelism between the general structure of this and the next chapter, and that of the first and second Chapter s. This illustrates the elaborate and systematic character of the entire Epistle.
Christ higher than angels (Hebrews 1:5-14).

Christ higher than Moses (Hebrews 3:1-6).

Exhortation (Hebrews 2:1-5).

Exhortation (Hebrews 3:7-19).

In Him man is exalted above angels (Hebrews 2:6-16).

In Him His people enter into rest (Hebrews 4:1-13).

His Higher Priesthood (Hebrews 2:17-18).

His Higher Priesthood (Hebrews 4:14-16).

1. Ὅθεν. The same word as in Hebrews 2:17, where see the note. It is an inference from the grandeur of Christ’s position and the blessedness of His work as set forth in the previous Chapter s.

ἀδελφοὶ ἅγιοι. This form of address is never used by St Paul. It assumes that all Christians answered to their true ideal, as does the ordinary term “saints.”

κλήσεως ἐπουρανίου μέτοχοι, “partakers of a heavenly calling.” It is a heavenly calling because it comes from heaven (Hebrews 12:25), and is a call “upwards” (ἄνω) to heavenly things (Philippians 3:14) and to holiness (1 Thessalonians 4:7).

κατανοήσατε, “contemplate,” consider attentively, fix your thoughts upon (aorist). Compare the use of the word in Acts 7:31; Acts 11:6; Acts 27:39.

τὸν�. Christ is called Ἀπόστολον as being “sent forth” (ἀπεσταλμένος) from the Father (John 20:21). The same title is used of Christ by Justin Martyr (Apol. I. 12). It corresponds both to the Hebrew maleach (“angel” or “messenger”) and sheliach (“delegate”). The “Apostle” unites the functions of both, for, as Justin says of our Lord, He announces (ἀπαγγέλλει) and He is sent (ἀποστέλλεται).

καὶ�. Christ was both the Moses and the Aaron of the New Dispensation; an “Apostle” from God to us; an High Priest for us before God. As “Apostle” He, like Moses, pleads God’s cause with us; as High Priest He, like Aaron, pleads our cause with God. Just as the High Priest came with the name Jehovah on the golden plate of his mitre in the name of God before Israel, and with the names of the Tribes graven on his jewelled breastplate in the name of Israel before God, so Christ is “God with us” and the propitiatory representative of men before God. He is above Angels as a Son, and a Lord of the future world; above Aaron, as a Priest after the order of Melchisedek; above Moses, as a Son over the house is above a servant in it.

τῆς ὁμολογίας ἡμῶν, “of our confession” as Christians (Hebrews 4:14; Hebrews 10:23; 2 Corinthians 9:13; 1 Timothy 6:12). It is remarkable that in Philo (Opp. I. 654) the Logos is called “the Great High Priest of our Confession”;—but the genuineness of the clause seems doubtful.

Ἰησοῦν. This is a better reading than the Χριστὸν Ἰησοῦν of the rec. Such a variation of reading may seem a matter of indifference, but this is very far from being the case. First, the traceable differences in the usage of this sacred name mark the advance of Christianity. In the Gospels Christ is called Jesus and “the Christ”; “the Christ” being still the title of His office as the Anointed Messiah, not the name of His Person. In the Epistles “Christ” has become a proper name, and He is frequently spoken of as “the Lord,” not merely as a title of general respect, but in the use of the word as an equivalent to the Hebrew “Jehovah.” Secondly, the difference of nomenclature shews that St Paul was not the author of this Epistle. St Paul uses the title “Christ Jesus,” which (if the reading be here untenable) does not occur in this Epistle. This author uses “Jesus Christ” (Hebrews 10:10; Hebrews 13:8; Hebrews 13:21), “the Lord” (Hebrews 2:3), “our Lord” (Hebrews 7:14), “our Lord Jesus” (Hebrews 13:20), “the Son of God” (Hebrews 6:6; Hebrews 7:3; Hebrews 10:29), but most frequently “Jesus” alone, as here (Hebrews 2:9; Hebrews 4:14; Hebrews 6:20; Hebrews 7:22; Hebrews 10:19; Hebrews 12:2; Hebrews 12:24; Hebrews 13:12) or “Christ” alone (Hebrews 3:6; Hebrews 3:14; Hebrews 5:5; Hebrews 6:1; Hebrews 9:11, &c.). See Prof. Davidson, On the Hebrews, p. 73.