Jesus was our apostle

JESUS WAS OUR APOSTLE
EDITED BY GLENN PEASE
Hebrews 3:1 1Therefore, holy brothers and sisters,
who share in the heavenly calling, fix your thoughts on
Jesus, whom we acknowledge as our apostleand high
priest.
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
The Sublimest Contemplation
Hebrews 3:1
W. Jones
Wherefore, holy brethren, partakers of a heavenly calling, etc.
I. THE CHARACTERIZATION OF CHRISTIANS.
1. They are fraternal in relation. "Brethren." These Hebrew Christians were
brethren in a twofold sense to the writer of the Epistle - first, as being his
kindred according to the flesh; and next, as being of the same religious faith.
Every Christian is a member of a glorious brotherhood. We are brothers
inasmuch as we have all one Father and one elder Brother; we are animated
by one Spirit; we are tending to one home, our "Father's house." Letus

endeavorto realize this relationship, and to practicallyexpress its spirit.
"Love the brotherhood."
2. They are consecratedin character. "Holybrethren." By applying to them
the term "holy," the writer does not affirm that all those whom he was
addressing were in a state of sinless purity. The adjective conveys two ideas -
consecrationand transformation. Christians are holy because they have
consecratedthemselves to the Lord, and are being transformed into moral
resemblance to him.
3. They are exalted in privilege. "Partakersofa heavenly calling." This calling
"is the invitation given on the part of God and Christ to men, to come and
partake of the blessings proffered" in the gospel. In two sensesit is "a
heavenly calling."
(1) It is heavenly in its origin; a calling from heaven. The holy voices and
gracious invitations are from above. All saving influences and impulses are
from God.
(2) It is heavenwardin its end; a calling to heaven. Spiritual, sublime, eternal,
heavenly, are the blessings to which we are called. It is "the high calling of
God in Christ Jesus."The "partakers"ofthis calling are not those who have
merely heard the callto gospelblessings, but those who have both heard and
acceptedthat call.
II. THE CHARACTERIZATION OF THE LORD AND SAVIOR.
1. He is "the Apostle of our confession. There is here a comparisonof Jesus
with Moses.Moseswas sent" ofGod to be the emancipator, chieftain, and
ruler of the Israelites (see Exodus 3:10, 12, 14, 15). In this sense he was an
apostle of God. Jesus Christwas the Sent of God (see John 3:34; John 5:36,
37; John 6:29; John 10:36;John 17:18). He was sent on a still grander mission
of redemption (see Isaiah61:1-3). Moreover, the Jews designatedthe minister
of the synagogue,who had the charge of its affairs and presided over them, an
apostle. And in the verse following our text the writer goes onto speak of
Jesus and Moses as eachpresiding over the affairs of a house. In this sense
also our Lord is "the Apostle of our confession."He is sent, not only to

emancipate, but also to rule over his Church; to be both "a Prince and a
Savior."
2. He is "the High Priest of our confession. Here the comparisonis with
Aaron. As Aaron was high priest of the Jews, and, as such, made expiation for
the sins of the people, so our Savior has made atonementfor the sins of the
world by the offering of himself in sacrifice. Throughhim we approachunto
God. He maketh intercessionfor us. He pleads with us and in us and for us.
Through him we shall rise to heaven. As the Apostle, he is the Representative
of God to men; as the High Priest, he is the Representative of men with God.
3. He is Jesus. There is perhaps a reference here to Joshua, the greatgeneral
of the Israelites, who led them into the promised land. Thou shalt call his
name Jesus:for he shall save his people from their sins." How great, then, is
our Lord and Savior!
III. THE ATTITUDE WHICH CHRISTIANS SHOULD MAINTAIN
TOWARDS THEIR LORD AND SAVIOUR. "Wherefore, holy brethren...
considerthe Apostle and High Priest," etc.
1. The argument. "Wherefore,"i.e. becausewe have in Jesus such"a merciful
and faithful High Priest," sucha mighty and gracious Helper, we should
attentively considerhim. And such considerationwould be likely to strengthen
the Christian faith of any who were in danger of falling back into Judaism;
for they would find him a greaterApostle than Moses, a greaterHigh Priest
than Aaron, a greater"Captainof salvation" than Joshua. The greatprinciple
is this, that the greatestsafeguardagainstweariness, discouragement, and
apostasyis an earnestconsiderationofJesus;a believing, steadfast, looking
unto him.
2. The exercise. "Considerthe Apostle," etc. Contemplate him as "the Apostle
of our confession." How much greateris he than Moses!Moses did not lead
the people into the Promised Land, or even enter therein himself; but Jesus
has enteredheaven as our Forerunner, has led multitudes into its blessedness,
will lead all his people there. Contemplate him as "the High Priest of our
confession."How much greateris he than Aaron! Aaron's priesthood was
imperfect, typical, preparatory; but our Lord's is gloriouslyperfect. By his

sacrifice he has made full atonement; his intercessionis divinely efficacious.
Contemplate him as our Savior, "Jesus."He is "mighty to save;" "able to
save to the uttermost," etc. Here is the sublimest contemplation. In weakness
and weariness considerhim, and you will be strengthened and animated. In
darkness considerhim, and the night will shine even as the day. In sin
considerhim, and you will seek andobtain forgiveness. In sorrow consider
him, and the troubled heart will grow calm and restful. In death considerhim,
and his rod and staff will comfort you, and he himself will lead you through its
dark portals into the joys and glories of heaven. Let this be our constant
attitude - "looking unto Jesus." -W.J.
Biblical Illustrator
Wherefore, holy brethren.
Hebrews 3:1
The heavenly calling
A. B. Davidson, LL. D.

"Wherefore" connects generallywith chaps, 1., if., where Christ is Apostle
(Hebrews 1:1-3) and High Priest(Hebrews 2:9, &c.), though immediately with
"faithful" (Hebrews 2:17) and the closing words of chap. if. The author had in
view this comparisonwith Moses, and prepared the way for it by using
"faithful" in Hebrews 2:17. The author had calledbelievers "sanctified" and
"sons" (Hebrews 2:11-13);recalling this, and realising what it implied, he
addresses the Hebrews as "holy brethren." Further, he had setbefore them
what the greatsalvationwas to which they were destined (Hebrews 2:3), and
to which the Captain of their salvation had attained, even lordship over all
things in the world to come (Hebrews 2:5, &c.);and as called to this heavenly
world and already tasting its powers (Hebrews 6:5; Hebrews 2:4), he
addresses them as partakers of "a heavenly calling";that is, sharing in a call
to the possessionof the heavenly world to come. In the word "heavenly" there
is struck for the first time, in words at least, an antithesis of greatimportance
in the Epistle, that of this world and heaven; in other words, that of the
merely material and transient and the ideal and abiding. The things of this
world are material, unreal, transient; those of heavenare ideal, true, and
eternal. Heaven is the world of realities, of things themselves (Hebrews 9:23),
of which the things here are but "copies."There is the true Tabernacle
(Hebrews 8:2); the city that bath the foundations (Hebrews 11:10);the
heavenly Jerusalemand Mount Zion (Hebrews 12:22);the kingdom that
cannot be shaken(Hebrews 12:27, 28); the true "country" which the
patriarchs sought(Hebrews 11:16) — all the eternal real things of which the
things of this world are but shadows (Hebrews 10:1); and to these things we
are calledand are come, for this heavenly world projects itself into this
present life like headlands of a new world into the ocean. This world of
realities has been revealed, for Christ, who belongs to it, has come from it, and
has openedup the way to it by entering it through death as our Forerunner
(Hebrews 6:20) and High Priest (Hebrews 10:19). This real world is the abode
of God, where He is as He is in Himself. It is that which He has destined to be
put in subjection to man as his final possession(Hebrews 2:5-8). Being true
and consisting of things themselves, it cannotbe shaken, but remains after the
greatconvulsions under which things that are made pass away(Hebrews
12:27). Then it may be calledearth or heaven, for earth and heaven coincide.

(A. B. Davidson, LL. D.)
The causes ofmen's being holy, and of calling them so
W. Gouge.
This excellentprerogative of being holy cannot arise from men's selves. "Who
can bring a cleanthing out of an unclean? not one" (Job 14:4). "But every
goodand every perfect gift is from above, and cometh down from the Father
of lights" (James 1:17). This Father of lights communicateth holiness to men
two ways.
1. By imputing unto them the righteousness ofHis Son. Thus we are said to be
"made the righteousness ofGod in Christ" (2 Corinthians 5:21), and Christ is
said to "be made of God righteousness unto us" (1 Corinthians 1:30).
2. By conveying His Spirit into us, who altereth our nature and disposition,
and enableth us to perform the works of righteousness.In this respectHe is
not only calledthe Holy Ghost, but also the Spirit of holiness (Romans 1:4);
and sanctificationis said to be of the Spirit (2 Thessalonians2:13), because it
is wrought in us by the Spirit of God. Thus this excellenttitle "Holy" gives no
matter of boasting unto man (2 Corinthians 4:7); but it giveth great cause of
glorying in God. The apostle here giveth these Hebrews this title not so much
in regard of their parentage, because the root from whence they sprouted was
holy (Romans 11:16); for the partition wall betwixt Jew and Gentile was now
broken down, and all that were of the faith of Abraham were counted to be of
Abraham's seed(Galatians 3:7).The apostle therefore here gives them this
title —
1. In regard to their profession, wherebythey were distinguished from
profane persons.
2. In regard of his opinion of them; for he judged them to be true members of
the holy Church (1 Corinthians 6:11). Thus he usually styleth all to whom he
wrote "saints";that is, holy ones. How did the apostle know that they were

holy? By their holy profession;for the ground of judging others is not
certainty of knowledge, but the rule of love (1 Corinthians 13:7).
(W. Gouge.)
Directions to be holy
W. Gouge.
That we may be such "holy brethren" as are here set down —
1. Be well informed in the nature of holiness. If the mark be mistaken, the
more diligence we use, the further we shall be off from it. The faster a
traveller goes in a wrong way, the farther he may be from the place to which
he desires to go. The Jews, being ignorant of God's righteousness,and going
about to establishtheir own righteousness,were farthestoff from true
holiness.
2. "Cleanseyourselves from all filthiness of the flesh and spirit." Thus may
you "perfectholiness in the fearof God" (2 Corinthians 7:1). It is a course
which all of all sorts observe for perfecting a thing, namely, first to remove the
impediments; thus physicians purge out peccanthumours, chirurgians draw
out festering matter, husbandmen stock up broom, briars, thorns, and all
noisome weeds.
3. Have specialcare of your company. Avoid the societyofunholy ones (Psalm
16:3). That this means is very powerful is evident (Proverbs 13:20;Proverbs
22:24, 25).
4. Be constantin using such means as God hath sanctified for attaining
holiness;for God will be found in His own way. The means are —
(1)Public;
(2)private;
(3)secret. Public means are the Word and Sacraments.

5. Be instant and constantin prayer, and that for the Holy Spirit which is
promised to those that ask Him (Luke 11:13). This Spirit it is which makes us
holy.
6. Be patient under crosses;for God cloth chastenHis, that they might be
"partakers ofHis holiness" (Hebrews 12:10).
(W. Gouge.)
Partakers ofthe heavenly calling.
The heavenly trilling
W. Gouge.
The calling of saints is here commended unto us by this attribute "heavenly."
It is here in this place attributed to saints' calling —
1. To distinguish it from earthly callings.
2. To show the excellencythereof;for excellentthings are calledheavenly;
great, deep, excellentmysteries are calledheavenly (John 3:12).
3. To declare the end of this calling, which is to bring us to a heavenly
kingdom (1 Thessalonians 2:12), namely, an inheritance incorruptible,
reservedin heaven (1 Peter1:4). This particular excellencyhere mentioned by
the apostle is of force to raise up our hearts unto heaven, seeking the things
that are above. It doth also instruct us how to walk worthy of this calling,
namely, by an inward heavenly disposition and an outward heavenly
conversation.
(W. Gouge.)
The superiority of Christianity
D. C. Hughes, M. A.

I. THE DISTINCTIONBETWEENTHE JEWISH AND CHRISTIAN
DISPENSATIONSIN RESPECT TO THEIR NATURE.
1. This distinction of nature is set forth in the word by which the apostle
designates the Christian's vocation. He terms it "the heavenly calling."(1)The
word rendered here "calling" must not be confounded with the gospel's
generalinvitation to salvation, but refers to that to which believers are
entitled through Christ Jesus.(2)It is termed "heavenly," not in respectto its
source, for Judaism and Christianity have a common origin. Both are of God,
in respectto the nature of the blessings proffered and the sphere where the
blessings are to be enjoyed.(3) The intimate and exalted fellowship of those
united under the banner of this "heavenly calling" is here noticeable:" Holy
brethren, partakers of the heavenly calling."(a)"Brethren" by kinship closer
and more enduring than that formed by natural bonds.(b) "Holy," in the
sense ofbeing setapart by God the Father, through Christ His Son. by the
Holy Spirit, to one heavenly and sacredaim — the service of God alone.(c)
"Partakers";literally, "holding things in common." Sharers togetherof the
privileges of the "heavenly calling."(4)Noticeable also are the terms applied
to the Lord in connectionwith the heavenly calling, and the earnest
exhortation of the apostle to due considerationof Christ in these offices.
"Considerthe Apostle and High Priestof our profession, Christ Jesus."(a)
The word rendered " consider" means to observe well, to consider
attentively, to ponder thoughtfully.(b) The word "apostle" (literally, "one
sent"), as applied to our Lord here, is peculiar, this being the only place where
this specialterm is applied to Him. We may regardthe word "apostle" as
used to avoid ambiguity, and also at the same time to set forth our Lord as
having been "sent" ofGod, and therefore divinely authorised, as was
Moses.(c)The expression"the High Priest of our profession," suggestively
represents the Divine authority, and also the redemptive feature so prominent
in the Christian system.
II. THE DISTINCTION BETWEEN CHRIST AND MOSES IN THE
RELATION THEY SUSTAINED TO THEIR RESPECTIVE
DISPENSATIONS.

I. Christ is here representedas being the owner of the "house" He served,
Moses being only servantof the "house" he served.(1)Notice the significance
of the term "house." Its meaning, as applied to Christ's house, is given in ver.
6.(2)The sense in which Christ is, and Moses was not, ownerof the "house"
eachrespectivelyserved thus becomes obvious. The apostle, however, even
here, holds still prominently before us that it was in His capacityas " Son"
He also redeemed.
2. This ownershipin the "householdof faith" sustains the apostle in his next
position — that Christ has a higher claim to homage and honour than Moses.
3. The prominent and practicalcharacteristic here mentioned should not be
lost sight of in connectionwith Christ's superiority to Moses,namely, His
faithfulness.
III. PRACTICAL AND SOLEMN INFERENCESFROM THE PRECEDING
POSITIONS.
1. An earnestlessonfrom the history of the past (vers. 7-12).
2. Practicalcounselas to what they should do (ver. 13).
3. The only reliable evidence of our union with Christ (ver. 14).
4. The essentialimportance of every-day religion (vers. 15-18).
(1)To prevent hardness of heart. Heedlessnessis the beginning and the sure
evidence of hardness (ver. 15).
(2)To avoid that grieving of the Holy Spirit which is inevitably followedby
Divine judgment (vers. 16, 17).
5. The fearful cause of all defectionfrom God and of all sin againstGod —
"unbelief" (ver. 19).
(1)It was the cause of the first sin of our first parents in Eden.
(2)It was the cause of the first murder on record.
(3)It was the prolific cause ofall those terrible effects which culminated in the
destruction of all religious life in the antediluvians, with the exceptionof one

man, and led to the destruction of the whole race of mankind save Noahand
his family. Oh, what a hydra-headed, destructive monster is unbelief!
(D. C. Hughes, M. A.)
Considerthe High Priestof our profession, Christ Jesus.
Christ to be appreciated
C. Clemance, D. D.
A young lady, a novice in art, said to her father, who was an accomplished
man of taste, "Father, I cannot enjoy the works of the old masters." "Then,"
said he "look at them till you can." Even so, if one were to say, "I cannot
appreciate the Cross," ourearnestreply would be, "Study it till you can."
(C. Clemance, D. D.)
Christ should be contemplated
A. C. Price, B. A.
It is recorded of a celebratedphilosopherthat, pursuing his investigations on
the subjectof light, he ventured on a bold experiment. Without the protection
of smokedglass, he turned his naked eye on the sun, and kept it fixed there for
awhile. When he removed it, such was the impression made upon his eyes,
that whicheverway he looked, upwards, downwards, right or left, he saw
nothing but the sun. The last thing he saw at night, the first thing he saw in
the morning, was the sun. What a blessedthing it would be for us if we had
some such view of Christ, if the glory and love of Him who died, and was
buried, and rose againfor us, Jesus Christour Lord, was thus impressedupon
our souls!
(A. C. Price, B. A.)

ConsiderJesus
T. R. Stevenson.
Hazlitt once copieda painting of Titian's, and showedit one evening to his
friends, Charles and Mary CowdenClarke. It was fine, but as he held the light
to it, and thus unconsciouslyshowedhis own intellectualhead, square
"potential forehead," and eyes full of earnestfire, they felt that he was really
the picture to gaze at. In like manner, Jesus lifts the light of truth to the
picture of duty, but He also grandly embodied it in His daily life.
(T. R. Stevenson.)
ConsiderJesus and banish frivolity
F. W. Farrar, D. D.
The wise picture-dealerat Oxford was right, who, handing to an
undergraduate the fine engraving of an ancient master, said, "Hang this on
your wails, sir, and it will soonbanish all the pictures of jockeys and ballet-
girls."
(F. W. Farrar, D. D.)
Priesthoodof Christ
J. Wells, M. A.
About a hundred years ago a Welshboy heard a sermon upon the priesthood
of Jesus Christ. It was a new idea to the boy, filling him with astonishment
and delight. The doctrine was so excellentand sweetto him, that without
delay he openedhis heart to it. To this day all the Welshrevere his memory,
for that boy became the Rev. Thomas Charles of Bala, the apostle of his native
land, the founder of day and Sabbath schools and of the Bible Society. And
such a faith in Christ will give you, too, a true and fruitful life.
(J. Wells, M. A.)

The advantages derived from considering Jesus
R. Boog, D. D.
I. The solemn considerationof Jesus Christ may wellRECONCILE YOU TO
ANY DIFFICULT OR TRYING CIRCUMSTANCES inwhich you may be
placed. Compared to His what are all the duties which we have to perform, or
any sufferings which we have to endure? How few have to "resistunto blood,
striving againstsin." Every repining thought must be subdued.
II. "Considerthe Apostle and High Priestof your profession," and you will
see in Him A MODELFOR YOUR CONDUCT, andwill learn how to act in
circumstances ofdifficulty or distress. Amid injustice and ill-treatment, which
so easily discompose the mind and render one's duty so peculiarly difficult,
Jesus has taught us how wisdom, integrity, and goodnesswould act. Now the
principles which formed the characterand governed the whole conduct of
Jesus are evidently these two — faith in Godand love to mankind. Clearly
discovering in His characterand conduct the wonderful efficacyof these
principles, we must fix them in our souls if we wish to fulfil the more difficult
duties of life or rest in composure and peace of mind amid its various ills.
III. To considerJesus will ANIMATE AND ENCOURAGE YOU AMID THE
DIFFICULTIES AND ILLS OF LIFE. He foresaw allthe extent of His
sufferings, and " in all things made like unto His brethren," He felt all the
depressionnatural to the human mind in such disheartening prospects;but
declining any exertion of supernatural powers, He resigns Himself to the
violence of wickedmen, with no other defence but that Divine grace and those
heavenly principles which the humblest of His followers may through His
mediation attain. And canHis admirable conduct be exhibited to us in vain?
Can it be contemplated without exciting our efforts and prompting our
imitation?
(R. Boog, D. D.)

The Christian and his Redeemer
U. R. Tibetans.
I. A DESCRIPTIONOF TRUE CHRISTIANS.
1. A common character:"Holy."
2. A common relationship: "Brethren."
3. A common privilege: "Partakers," &c. A callfrom heaven and to heaven.
II. A DESCRIPTION OF THE GREAT REDEEMER.
1. The Apostle of our profession. Sentfrom Godto us.
2. The High Priestof our profession. By Him we draw near to God, even as by
Him God draws near to us.
3. The Christ Jesus — the anointed Deliverer.
III. THE OBLIGATIONS OF TRUE CHRISTIANS TO THE GREAT
REDEEMER, itConsider." Men's characters are formed by their thinkings.
Meditation is the most constantand influential operation of our nature.
(U. R. Tibetans.)
The Advent call
DeanVaughan.
— "Consider," then, it is here directed, "the Apostle and High Priestof our
profession, Christ Jesus."Seeing whatHe is, according to the statements of
the two previous chapters; how great, how Divine, how human, how merciful,
and how faithful; how sufficient in His atonementfor sin, how experiencedin
His sympathy with the tempted; considerHim, fix your thoughts upon Him.
Now in what aspects are we here chargedto considerChrist?
1. As "the Apostle of our profession";that is, of our confession, orcommon
faith. An apostle means an emissary, or ambassador, orrepresentative — one

who comes to us with a messageorcommission, in this case from God
Himself. We ought to be transacting business with Him, if I might so express
it, every day; dealing with Him as to the concerns ofour life, inward and
outward, and consciousthat, in so doing, we are dealing also with God
Himself.
2. Again, the High Priest of our confession. You know how large a part of this
Epistle is occupiedwith the subjectthus introduced: the priesthood of Jesus
Christ as satisfying all those wants which any other priesthood could only
indicate and impress. "Hark the glad sound! the Saviour comes" — why is it a
glad sound? It is not because we wantedan Apostle, and because we wanted a
High Priest? Put Christ out of sight altogetherfor a moment, and then see
how dark life is, the present and the future. See what it is to be consciousof
sin, and then suppose that there were no Christ, no Saviour, no Propitiation,
and no Intercessor!Yes, we know that we shall all want Him; as our Apostle,
as God's representative, that is; as our all-wise Teacher, ourRevealerof God
as He is, as the Personin whom as well as by whom God deals with our souls,
and bids us also to deal with Him; want Him also as our High Priest, our
Sacrifice and Propitiation for sin, our merciful Intercessor, our faithful
Advocate with God.
(DeanVaughan.)
Christians invited to considerChrist
Sketches ofSermons.
I. THE CHARACTERS ADDRESSED:" Holy brethren."
1. All real Christians are —
(1)Partakers ofthe same spiritual nature.
(2)Members of the same family.
(3)Interestedin eachother's welfare.
2. Christians are " holy" —

(1)By the dedicationwhich they have made of themselves to God.
(2)By the purification of their minds,
3. They are partakers of a calling —
(1)Heavenly in its origin.
(2)Heavenly in its end.
II. THE ADVICE GIVEN.
1. Christ was a Divine Messenger. He is a Divine Person. He was divinely sent
(John 4:34; John 5:23, and John 7:16).
2. Christ was a voluntary messenger. He came willingly (Hebrews 10:5-9). The
undertaking was arduous, but " He gave Himself for us."
3. Christ was a merciful messenger. He came not to destroy, but to save;and it
was all free, unparalleled mercy.
4. He is the High Priestof our profession.
(1)He made an atonement for sin (Hebrews 9:28).
(2)The Jewishhigh priest blessedthe people (Numbers 6:23-27).
(3)The Jewishhigh priest interceded for the people; and Christ ever liveth to
make intercessionfor us.
5. The advice given is, "Considerthe apostle," &c. Considerationis the
exercise ofthought, not a hasty glance atan object, but a deliberate exercise of
the mind. Hence we should considerChrist.
(1)That we know Him. The knowledge ofChrist is the most beneficial we can
possess;but no man can know Christ who will not considerHim.
(2)That we may be gratefulto Him. Our obligations to Christ should bind us
to be grateful to Him; but these obligations canbe knownonly by
consideration.

(3)That we may keepHis commandments. No man can keepChrist's
commandments who neglects the advice in the text.
(4)That we may emulate His example.
(Sketches ofSermons.)
The considerationof the apostle-shipand priesthood of Christ inculcated
F. H. Fell, M. A.
I. THE CHARACTERS HERE PECULIARLY ADDRESSED.
1. "Holy brethren." Every one must possess holiness,not indeed in perfection:
but, as it were, the Christian's element, where he breathes with freedom and
with peace. Sin is the Christian's aversion, and therefore he looks forward
with joy to that period when he shall put off this body of sin, and be in
possessionofa holy and blessedstate in heaven.
2. The characters here addressedare described as "Partakersofthe heavenly
calling." Here we speak of the manner in which such are brought to this
brotherly love.
II. THE HIGH CHARACTER GIVEN IN THE TEXT OF CHRIST JESUS
1. "Apostle." The Redeemerofmankind, though one with the Father and the
Holy Spirit, is declaredto have come out from God in the capacityof a
servant. In His commissionto His disciples after the Resurrection, He
acknowledgedHis own apostleship. He says, "As My Father hath sent Me, so
send I you."
2. "High Priest." The high priest was to offer up the evening sacrifice and
prayer. Christ Jesus appears offering Himself a perfectsacrifice for sin.
III. THE DUTY RECOMMENDED. "Consider." As if he had said, do not
turn awayfrom Him, as though you had no interest in this great subject; but
let your attention be drawn off from everything else, that your soul may be
found resting here.

(F. H. Fell, M. A.)
The Apostle and High Priestof our profession
W. Amos.
I. THE AGENTS. Who are exhorted to considerChrist? The " holy brethren,
partakers of the heavenly calling." "Holy brethren." The terms define
sufficiently the class of persons to whom this exhortation is directly addressed.
It is a word, not for those who are without, but for those who are within. The
two terms are interesting separately, and in their union. If they do not certify
what all the worshippers are, they certainly declare whateachought to be.
You may detecthere the twofolddivision of duty, which from its fountain in
the decalogueflows down, and penetrates all the moral teaching of the
Scriptures. Christians get both the first and the secondcommandments
printed on their life. They love the Lord with all their heart, and their
neighbour as themselves. They are "holy" to God, and "brethren " to men.
Further, they are "partakers ofthe heavenly calling." It comes from above,
and invites them thither.
II. THE OBJECT.Whom should the holy brethren regard? "The Apostle and
High Priestof our profession, Christ Jesus." "Ourprofession" is the religious
system which we adopt -the confessionwhich we make and maintain. It
indicates professionto God, and confessionone with another. We hold the
truth, and we hold it together. We hold to God by faith, and to our brethren in
love. It is not the truth in type and shadow, but the truth Himself unveiled —
God manifest in the flesh. Our profession, finally, is not self-righteousness,but
faith. It is not what I am able to do, but what God is willing to give. Our plea
is, not that our sins are small, but that our Saviour is great. "By grace are ye
savedthrough faith." Of this profession, the Apostle and High Priestis Christ
Jesus. Eitheroffice is important in itself; and the union of both in the person
of the Lord Jesus has a distinct and peculiar importance of its own. An apostle
is one sent out. Missionary, with which we have become so familiar in our
days, is the same word in another language. An inexpressible dignity is
connectedwith the mission of this Apostle. The sender, the sent, and the

errand, are all great. All our missions are copies of this great original. He is
High Priesttoo. It is His office to go into the holiestwith atoning blood, and
there plead for the rebellious. With His own blood our High Priest has entered
into the heavens, where He ever liveth to make intercessionforus. In His own
personalministry He was first Apostle and then High Priest. In the order of
time His missionas God's representative sent out to us was first accomplished,
and thereafterHis mission as our representative sentin to God. Throughout
His personalministry in the body He acted as Apostle; at His death and
resurrectionand ascensionHe became High Priest. When Jesus as our High
Priestpassedinto the heavens, His personalministry as our Apostle ceased;
but He has not left Himself without a witness. He has left that work to His
servants. He prescribed their task, and promised them aid (Matthew 28:20).
Not only every preacher, but every believer of the Word, is an apostle,
chargedand qualified to make it known. When He ascendedHe left on earth a
multitudinous ministry. Noris Divine commissionwanting to the meanest:
"Let him that heareth say, Come." In a similar manner the intercessionofthe
High Priestin heavenis reduplicated on the earth. "Brethren, n, pray for us,"
expresses the true instinct of the new creature in a time of need. All who
preach in any form to men also pray for them; and, besides these, a great
number of the Lord's little ones, who lack courage orskill to spake a word for
Christ, speak in secretto Him, for their neighbours and for the world. In view
of both these offices He said to His disciples, "It is expedient for you that I go
away." His ascensioninto heaven spreads both the apostleshipand the
priesthood over the world. In contactwith the earth's surface the sun would
be only a consuming fire; from the height of heaven it sheds down light and
heat on every land. So Christ, after the days of His humiliation were done, was
a "Light inaccessible andfull of glory."
III. THE ACT. How the holy brethren should regard Christ: "Consider
Him." ConsiderHim the Apostle. Well we may. When the heavens must open,
and a messenger come forth bearing the mind of Godto men, we have cause
to rejoice that the mission is intrusted to a partakerof our nature. It was
necessarythat we should meet God; to make the meeting possible, God
became man and dwelt among us. Consider Him who has brought out the
message, forHe is " gentle and easyto be entreated." ConsiderHim the High

Priest. He is before the throne, charging Himself with all the interests of His
people. He has power with God, and pity for man.
(W. Amos.)
ConsiderChrist
A. Maclaren, D. D.
I. We have here ONE GREAT COMPREHENSIVE COMMAND. The word
"consider" implies in the original an earnest, fixed, prolongedattention of
mind.
1. The first remark that I would make is that a Christian man's thoughts
should be occupiedwith his Saviour. How do you Christian people expect to
get any blessing from Jesus Christ? Does He not work by His truth? And can
that truth which sanctifies and saves produce effects if it is not appropriated
by the meditative occupationof our minds with it? What is all the gospelto
you unless it is consciouslypresentto your understanding, and through your
understanding is ruling your affections, andmoulding your will, and shaping
the outgoings ofyour life?
2. Then, that being premised, note how much practicaldirection as to the
manner of that occupationof mind and spirit with Christ lies in that single
emphatic word " consider."(1)There is surely implied, to begin with, that
such occupationmust be the result of conscious effort. Why, you cannot even
make money until, as you say, "you give your minds to business." A man
sitting at a desk cannoteven add up a column of figures correctlyif he is
thinking about a hundred other things. And do you think that the Divine
glories of Christ are to flow into a man's soul on condition of less
concentrationand attention?(2) But, still further, our gaze on Him must be
the look of eagerinterest;it must be intense as well as fixed. I do not wonder
at so many people thinking that there is nothing to interest them in the gospel.
There is nothing — and that because they do not come to it with awakened
eagerness,and so because they have no hunger it is tasteless.If we would hear
Christ, we must keepour ear attent unto His voice. To superficial

investigationno treasures are disclosed, we must dig deep if we would find the
vein where the gold lies. Still further, another requisite of this occupationof
mind with Christ and His work may be suggestedas included in the word.(3)
Our considerationmust be resolute, eager, and, also, steadyor continuous. A
hurried glance is as profitless as a careless one. You do not see much on first
going into a dark room out of the light; nor do you see much on first going
into the light out of the dark. It was Newton, I think, who, when askedas to
his method of working in attacking complicatedproblems, had only the simple
answerto give, "I keepit before me." Yes, that is the way to masterany
subject of thought. The steady gaze will, by slow degrees,see orderwhere the
random glance saw only chaos. And we shall never see the glory of that light
which dwells betweenthe Cherubim if our visits to the shrine arc brief and
interrupted, and the bulk of our time is spent outside the tabernacle amidst
the glaring sand and the blazing sunshine. Let us fix our eyes on Him, our
Lord. Surely there is enoughthere to draw and satisfythe most prolonged
eagergaze. He is our Example, our Redeemer, our Prophet. In Him we see all
of God that man can apprehend, and all of man. In Him we behold our
wisdom, our strength, our righteousness.
II. THE GREAT ASPECTS OF CHRIST'S WORKWHICH SHOULD FIX
OUR GAZE. We have Himself proposedas the object of our thoughts.
1. He is the Apostle of our profession. No declarationwas more common on
our Lord's lips when on earth than that He was " sent of God." He is the sent
of God. And our loving thoughts are to lay hold upon this aspectof His nature
avid work, not to tarry in the simple manhood, fair and blessedas that is, but
to discern in Him the complete expressionof the Divine Will, the complete
fulfilment of the slow marching revelations of God, the perfect, final, eternal
word spokenof God among men.
2. Then we are to think of Him as our High Priest. "As Apostle," it has been
well said, "He pleads God's cause with us: as High Priest He pleads our cause
with God. The Apostolate and the Priesthoodof Christ are both included in
the one word — Mediator."

III. THE GREAT REASONS FOR THIS OCCUPATION OF MIND AND
HEART WITH CHRIST, OUR MEDITATOR. Theseare to be found in the
remaining portion of this verse.
1. Our relationto Christ and the benefit we derive from it should impel us to
loving meditation on Him. "Holy brethren."
2. The calling of which we are partakers should impel us to loving meditation.
God in Christ calls us to His service, to His love, to His heaven. Of this call all
Christian souls are recipients. Therefore it becomes them to set their thoughts
and love on that Saviour, through whom they receive it at the first, and
continue to feel its quickening impulse and its immortal hopes.
3. Further, the avowalwhich we have made concerning Him should impel us
to loving, steadfastcontemplation. He is "the Apostle and High Priest of our
profession," or, perhaps, more accurately"of our confession."Our creed
avows that Christ is everything to us. Alas! alas!how many of us proclaim in
our lives that He is nothing. If these tremendous sentences are believedat all
by us, what means this languid, occasionalhalf-heartedgaze upon Him?
Surely, if we believe them, we should never turn away from beholding that
face, so gentle and so Divine, radiant with the brightness of God, and soft with
the dewy pity of a brother and a priest! Is your life in accordancewith your
confession?If not, what is the confessionbut a blasphemy or a hypocrisy?
And what does it avail except to make the life more criminal in its
forgetfulness of your Saviour?
(A. Maclaren, D. D.)
ConsiderChrist
R. M. McCheyne.
When a traveller passesvery rapidly through a country, the eye has no time to
rest upon the different objects in it, so that, when he comes to the end of his
journey, no distinct impressions have been made upon his mind. This explains
how it is that death, judgment, eternity, make so little impression upon most

men's minds. More souls are lost through want of considerationthan in any
other way. The reasonwhy men are not awakenedis, that the devil never
gives them time to consider. He beguiles them awayfrom simply looking to
Jesus:he hurries them awayto look at a thousand other things. But God says,
Look here, considerthe Apostle and High Priest of your profession;look unto
Me, and be be saved.
I. BELIEVERS SHOULD LIVE IN DAILY CONSIDERATIONOF THE
GREATNESSAND GLORY OF CHRIST, OH, could I lift you away back to
that wonderful day, and show you Jesus calling all the angels into being,
hanging the earth upon nothing; considerHim, and see if you think He will be
a sufficient Saviour. I can as little doubt the sureness and completenessofmy
salvationas I can doubt the sureness ofthe solid earth beneath my feet. And
where is Jesus now? All poweris given to Him in heavenand on earth. Oh,
could you and I pass this day through these heavens, and see whatis now
going on in the sanctuary above — could you see the Lamb, surrounded by all
the redeemed, the many angels round about the throne, and were one of these
angels to tell you, "This is He that undertook the cause oflost sinners —
considerHim — look long and earnestlyupon His wounds — upon His glory
— and tell me do you think it would be safe to trust Him? Do you think His
sufferings and obedience will have been enough?" Yes, yes, every soul
exclaims, Lord, it is enough! Oh, rather let me ever stand and gaze upon the
Almighty, all-worthy, all-Divine Saviour, till my soul drinks in complete
assurance thatHis work undertaken for sinners is a finished work.
II. CONSIDERCHRIST AS THE APOSTLE, OR MESSENGER OF GOD.
NOW Christ is an Apostle, for God ordained and sent Him into the world. Oh,
could I lift you away to the eternity that is past; — could I bring you into the
council of the EternalThree; and as it was once said "Let us make man"; —
could I show you how God from all eternity designedHis Son to undertake for
poor sinners; — could I show you the intense interestwith which the eye of
God followedJesus through His whole course of sorrow, and suffering, and
death. Oh, sinner, will you ever doubt any more whether God the Father be
seeking thy salvation?
III. CONSIDER CHRIST AS THE HIGH PRIEST OF OUR PROFESSION.

1. ConsiderHim making atonement. Now the atonementhas been made,
Christ has died, His sufferings are all past. And how is it that you do not enjoy
peace? It is because you do not consider.
2. ConisiderChrist as making intercession.
(R. M. McCheyne.)
The Apostle and High Priest
D. Hunter, B. D.
I. THE APOSTLESHIP OF CHRIST. In its exact and original significationan
apostle is "one who is sent," i.e., the bearer of a message fromsome one.
There have been many revelations of God, differing in kind, differing in
degree and completeness. The greatestand most complete revelation of God is
in Jesus Christ. In the teaching of Christ, in pregnant saying, or parable, or
discourse, we have a revelationconcerning God which it had not entered the
mind of man to conceive.
II. THE HIGH-PRIESTHOOD OF CHRIST. The essentialidea of a priest is
that he comes betweenman and God; and the essentialidea of a priesthood is
that of a class ofmen who act as mediators betweenGod and men. The priest
offered sacrifices, orconducted religious ceremonies, but he did these things
not for himself, but for the worshippers. If it be true that without blood there
is no remissionof sins, it is also true that without an intervening priest, there
was no shedding of sacrificialblood, and therefore no remission. Carry these
thoughts with you then, and you will see why Christ is calledthe High Priest
of our profession. High Priest, because He stands for mankind before God:
High Priest, because He has made one all-sufficient sacrifice for the sins of
men: High Priest, because He does for men what they could not and cannotdo
for themselves. Christ's priesthood means that we have a way by which we
may approachthe eternal and all-holy Father. They who are conscious of
their own unworthiness may plead the worthiness of Christ, may rest with
confidence on the sympathy of Him who wore our humanity as a brother-
man. Christ's priesthoodfurther means that a sacrifice bus been made by

which the defilement of sin is removed, and a new relation begun between
men and God. Christ's priesthood means that in His crucifixion, from which
He did not shrink, there was given to men a means of reconciliationwith God.
And, once more, Christ's priesthood means that there is in heaven One who
pleads continually for pardon for sinful men. To what now, I ask, should these
considerations ofthe apostleshipand priesthood of Christ tend? The writer of
this Epistle uses them to add point to his exhortation, and to warn against
unbelief. I know that some among you are fully aware ofthe responsibilities of
belief, and shrink from doing or professing anything which seems to go
beyond your powerto practise. Have you ever thought of the responsibilities
in which the want of belief may involve you? Have you ever, amid your doubts
and hesitations, consideredthis, that by your doubts and hesitations you are
practically denying that the revelation of God in Christ is a revelationto you;
that you are practically saying, "Christ's sacrifice was no sacrifice, so faras I
am concerned." True it is that they who enter into the temple, have their
responsibilities;but are they free from responsibility who stand at the
threshold and will not enter in? And the same considerations may be used to
quicken and sustainour faith. Christ is our Apostle; therefore we have a sure
knowledge ofGod. Christ is our High Priest; therefore, we have in our hearts
the assuranceofDivine love, and the abiding hope of Divine forgiveness.
(D. Hunter, B. D.)
The study of Jesus
J. W. Burn.
I. THE SUBJECT FOR STUDY.
1. Considerthe personof Jesus. Christianity is Christ; and if Christ be not
God. Man our religion is the dream of sanguine enthusiasts or the fraud of
ingenious impostors.
2. Considerthe offices ofJesus.
(1)In His Divine-human capacityJesus is the Apostle of our confession.

(2)As Apostle Jesus has a mission. He is High Priest.
II. THE STUDENTS.
1. Confessors.Practicalconfessionis the living up to all we believe, and the
carrying out of all that that belief involves.
2. Holy brethren. Christ was born and died that He might communicate His
Holy Spirit, by whose regenerating, adopting, and sanctifying work we arc
made holy, the sons of God, and His brethren.
3. Partakers ofa heavenly calling.
(1)Walk worthy of it.
(2)Make it sure.
III. THE METHOD OF STUDY AND THE SPIRIT IN WHICH IT IS TO BE
PURSUED.
1. As for the method, the word "consider" is descriptive of the posture of the
earneststudent who abstracts his attention from every other object, and pores
over the thing in hand with unflagging industry until he has masteredit.(1) To
our study of Jesus we must give undivided attention. We know so little of
Christ, in spite of all our prayer and meditation, because we think of so much
else while we are trying to think of Him.(2) Our study must be deep. Just as
nature is grand or commonplace according as our reading is profound or
superficial, so is it with the great subjectof Christian study.(3) Our study
must be patient and persistent. That knowledge is not worth much, and is
often worth less than nothing, which is acquired in a few weeks'scamperover
a mighty continent.
2. The spirit.(1) Reverential.(2)Humble boldness.
(J. W. Burn.)
ConsiderChrist fully
H. W. Beecher.

If you wish to look at a portrait of Raphael's, what would you think to see only
the foreheaduncovered, and then only the eyes, and so on, until all the
features had been separatelyseen? Couldyou gain a true idea of the picture
as a whole? Yet this is the way men look at the picture of Christ in the
Gospels, reading a few verses and mottoes here and there, and never
considering the life in its wholeness andharmony.
(H. W. Beecher.)
ConsiderChrist intently
W. Jones, D. D.
Considernot lightly, as they that do not mind the thing they look upon. Their
eyes are upon it, but their mind is on another matter. Look on Him with the
sharp eye of your mind. Considerthat in Him all the treasures of wisdom lie
hid. He is a rich storehouse,in whom ye may find all the pearls and jewels of
wholesome doctrine. In Him there is salvation, and in no other; therefore all
other teachers setaside, listen to Him. When the judge of assizes gives the
charge, all that be in the shire-house, especiallythey that be of the great
inquest, consider seriouslywhat is spoken. When the king makes a speechin
the Parliament-house, the whole House considers earnestlywhat he says.
Christ Jesus, the King of kings, speaks to us in the ministry of the Word, yet
few considerthe excellentthings that be spoken. The Queen of Sheba
consideredSolomonwell, all that he spake or did. Behold, here is a greater
than Solomon. Therefore let us diligently consider what He says. If they were
matters of no moment, we were not to be blamed, though we did not consider
them; but being of such weight, touching the eternal salvationof our souls,
what madmen be we, that we considerthem no better. If one should talk to us
of gold and silver, we would considerwhat he says. Christ speaks to us of that
which surpassethall the silver in the world, yet we regard Him not. Let us
considerHim now, that He may considerus hereafter when He comes with
His holy angels.
(W. Jones, D. D.)

Of Christ as an Apostle
W. Gouge.
I. THE GENERALFUNCTION OF CHRIST, as a Prophet, Apostle, and
Minister of the Word of God, was to make known the will of the Father unto
His people.
II. HIS SPECIALCALL to that function was immediate from the Father.
Christ thus saith of Himself (John 20:21). Oft does Christ make mention of
this that His Father sent Him. Where Christ saith to the Jews (John 5:37;
John 6:46; John 1:18).
III. THE PRIVILEGES which belongedto an apostolicalfunction, and in a
most eminent manner appertained unto Christ, were these.
1. Christ laid the foundation, for He first preachedthe gospel(Genesis 3:15).
Yea, Christ Himself was the very foundation (1 Corinthians 3:11). He is also
the chief corner-stone (Ephesians 2:20).
2. The whole world was Christ's jurisdiction. No limits were set to His
function (Psalm 2:8; Ephesians 2:17).
3. He had His gifts immediately by the Spirit (Isaiah 11:2; Luke 2:20).
4. He receivedthe Spirit more abundantly than any other (John 3:34;
Colossians 2:3, 9; John 1:16).
5. He could not but have infallible assistancein that He was the very truth
itself (John 14:16; Luke 4:18).
6. He also must needs have power of giving gifts, in that He was the prime
Author of all gifts (Ephesians 4:7; John 20:22).
7. About miracles He had mote powerthan ever any other.
8. Vengeance especiallybelongethunto Christ (Romans 12:19). When the
apostle delivered the incestuous personover to Satan, he did it in the name
and with the power of our Lord Jesus Christ (1 Corinthians 5:4).

(W. Gouge.)
Christ the only Apostle and High Priestof our profession
E. Deering, B,D.
Where Christ is said here to be the Apostle and High Priestof our profession,
we must learn this: that we that be Christians profess no other teacher, nor no
other Saviour, but that Christ is both our wisdomand our justification; His
word is ours, His doctrine is ours, His wisdom is ours, we profess not one jot
whereofHe hath not been an Apostle unto us; and whosoeverhe be that
teachethus other things than what Christ hath taught us already, he is not of
our professionnor of our brotherhood. And more than this, we are sure he
teachethnothing but vain illusions and imaginations of men; for all treasures
of wisdom and true knowledge are hit" in Christ. And seeing it hath pleased
Him to be our Apostle, who is the Son of God, the brightness of His glory, the
ingraven form of His substance, the Heir of all things, the Makerof heaven
and earth, far greaterthan angels, how unthankful be we if His doctrine be
not our profession;nay, how mad be we, if we will change Him for any other
or for all other. Whatsoeverglorious names they bring, of fathers, doctors,
councils, we neither know them nor their names. If they be ministers of Christ
unto us, their feet are beautiful, and their names are honourable, it they be
their own ministers, we know them not, nor all their glory. Now where the
apostle callethChrist the High Priest of our profession, as we have learned
before, if He be our Apostle, we have no other teacher. So we learn here, if He
be the Priestof our profession, no part of the office of His Priesthoodwe may
give to another, but profess it clearly that He is our priest alone. And as the
priest is ordained to make sacrifice for sin, and to be a mediator betweenGod
and man, so all this work we must leave wholly unto Him, receive no other,
upon whom we will lay this reconciliation, to purge our sins, and to bring us to
God, but Christ alone.
(E. Deering, B,D.)

Open Christian profession
A. Saphir.
Let us look at the word "profession."We are very apt to undervalue things
with which abuse and danger are connected, and which may be easily
counterfeited. There is such a thing as a mere outward hypocritical
profession;but is that a reasonwhy we should not attachimportance to
confessing Christ? With the heart we are to believe unto righteousness, and
with the mouth we are to confess that Jesus is the Lord. It may be a mere lip-
utterance to say, "I believe in Jesus";it may be only a form to sit down at the
Lord's table; but as the outward expressionofan inward reality, it is a great
and blessedfact. Let us not be secretdisciples;let us not come to Jesus merely
by night, ashamedto bear testimony to the gospel. Our confessionofChrist in
the outward Church, in the congregationof professeddisciples, in the
ordinances of Christ's institution, let us not undervalue it! Remember with
gratitude that you have publicly professedChrist; that into the Church of
Christ you have been receivedby baptism, and acknowledgedatthe Lord's
Supper as a brother and partakerof the heavenly calling. Let the
remembrance of this be to us continually helpful, and stimulate us to adorn
the doctrine of the gospelby a Christ-like life and walk.
(A. Saphir.)
COMMENTARIES
Ellicott's Commentary for English Readers
(1) Wherefore.—The address whichhere begins (the first direct address in the
Epistle) bears the same relation to all that has preceded, as Hebrews 2:1-4
bears to the first chapter. In particular, the contents of the secondchapter are

gatheredup in this verse, almostevery word of which recalls some previous
statementor result.
Holy brethren.—United in one brotherhood in virtue of a common sonship
(Hebrews 2:10) and of a common brotherhood (Hebrews 2:11) with Jesus,
Him “that sanctifieth” (Hebrews 2:11).
Partakers.—ThroughHim who “took part” of our earthly nature (Hebrews
2:14) we are partakers of a “heavenlycalling” (Hebrews 2:10) as God’s sons.
The Apostle and High Priestof our profession, Christ Jesus.—The bestMSS.
omit “Christ”;and it is impossible not to feel how fitly the personalname
“Jesus”is used after the later verses ofHebrews 2. Here only is the name
Apostle directly given to our Lord; but the thought is present in Hebrews 2:3,
and in the many passagesin which Jesus designatesHimselfas the Sent of
God, using the word from which Apostle is derived (John 3:17; John 5:36, et
al.; especiallyJohn 17:18;John 20:21). There is very little difference between
Apostle and Prophet, thus applied; but the one brings into relief the mission,
the other the office and position. Eachpresents a thought complementary of
that containedin high priest: “as Apostle Jesus pleads the cause ofGod with
us; as High PriestHe pleads our cause with God” (Bengel). The next verse
renders it probable that the two terms containa reference to the special
mission of Moses andthe priesthood of Aaron; our Christian confessionlooks
to One mediator.
MacLaren's Expositions
Hebrews
CONSIDER JESUS
Hebrews 3:1THE kinds of considerationenjoinedin these two exhortations
are somewhatdifferent. The former of them is expressedby a word which

means fixed attention and close scrutiny. It is employed, for instance, by our
Lord in His injunctions to considerthe ravens and the lilies, and by Peterin
his accountof his vision of the greatsheet let down from heaven, upon which,
when he had fixed his eye, he considered. Sucha fastenedgaze of awakened
interest and steadycontemplation, the writer would have all who are
partakers of the heavenly calling to direct upon Jesus.
The other exhortation refers to a specific kind of contemplation. The word
might almost be rendered ‘compare,’for it means to weigh one thing in
relation to another. It is the contemplationof comparisonwhich is meant.
What or whom is the comparisonto be drawn between? Jesus,as the Leader
of the greathost of the faithful, and ourselves. The main point of comparison
is to be found in the difficulties of the Christian life. Think what he has borne
and what you have to bear; how He bore it and where, having borne it, He is
now. The Captain has sustainedthe whole brunt of the assaultand has
conquered. Think of Him and be brave, and lift up the hands that hang down,
and confirm the feeble knees.
So, then, throwing these two injunctions together, we may regardthem as
impressing upon us an all-important exercise ofmind and heart, without
which there canbe no vigorous Christian life, and which, I fearme, is
woefully neglectedby the average Christian to-day.
I. I ask you to think first of this gaze of the Christian soul ‘Consider the
Apostle and High Priestof our profession, Christ Jesus.’
I have said that the word implies an awakenedinterest, a fixed and steady
gaze;and that is almostthe Alpha and the Omega of the Christian life. So to
live in the continual contemplation of Jesus our Pattern and our Redeemeris
the secretofall Christian vitality and vigour. There must he no languid look,

as betweenhalf-opened eyelids, as men look upon some objectin which they
have little interest, but there must be the sharpened gaze of interested
expectancy, believing that in Him on whom we look there lie yet undiscovered
depths, and yet undreamed-of powers, which may be communicated to us.
There must be not only the sharpened look of contemplation, but there must
he a very considerable protraction of the gaze. You will never see Jesus Christ
if you look at Him only by snatches for a moment, and then turn awaythe eye
from Him, any more than a man who comes out from some brilliantly lighted
and dazzling room into the darkness, as it at first appears, of the midnight
heavens, cansee their glories. The focus of the eye must be accommodatedto
the objectof vision, before there can be any realsight of Him. We must sit
before Him, and be content to give time to the gaze, if we are to getany good
out of it. Nobody sees the beauties of a country who hurries through it in an
express train. These passing glances, whichare all that so many of us can
spare for the Master, are of little use in revealing Him to us. You do not feel
Mont Blanc unless you sit and gaze and let the fair vision soak into your souls,
and you cannotunderstand Jesus Christ, nor see anything in Him, unless you
deal with Him in like fashion.
But if there be this steady and protracted contemplation of the Lord, then,
amidst all the bustle of our daily life, and the many distractions which we all
have to face, there will come sudden flashes of glory and the clouds will lift
often, and let us see the whole white range in its majesty and sublimity. They
who know what it is to come apart into a solitary place, and rest awhile with
Him, will know what it is to bear the vision with them amid all the distractions
of duty and the noise of the world.
There is no way by which we can bring an unseen person to have any real
influence upon our lives except by the direction of our thoughts to Him. So if
you professing Christian men and women will give your thoughts and your

affections and the run of your minds to everything and everybody rather than
to your Master, there is no wonder that your religion is of so little use to you,
and brings so little blessing or poweror nobleness into your lives. The root of
weakness lies in the neglectof that solemnand indispensable duty to consider
Jesus, in patient contemplation and steadfastbeholding.
Now such thoughts as these, as to the relation betweenthe protracted gaze
and a true realisationof the Master’s presence,castlight upon such a question
as the observance ofthe Sunday. I do not care to insist upon anybody keeping
this day sacredfor devout purposes unless he is a Christian man. I would not
talk about the obligation, but about the privilege., And this I say, that unless
you have a reservoiryou will have empty pipes, and the watersupply in your
house will fail And unless you Christian men and women use this blessed
breathing time, which is given to us week after week, in order to secure that
quiet, continuous contemplationof the Master, which is almost impossible for
most of us amidst the rush and hurry of the week day, your religion will
always be a poor thing.
I know, of course, that we may be taunted with concentrating and clotting, as
it were, devout contemplations into one day in seven, and then leaving all the
rest of the week void of Christ, and may be told how much better is worship
diffused through all life. But I am sure that the shortestway to have no
religion at all is to have it only as a diffused religion. If it is to be diffused it
must first be concentrated;and no man will carry Jesus Christ with him
throughout the distractions of daily life who does not know what it is to be
often in the secretplace of the MostHigh, there in the silence of fixed spirit, to
‘considerJesus Christ.’
Then let me remind you, too, that such a gaze as this is not to be attained
without decisive effort. You have to cut off sidelights;just as a man will twist
up a roll of paper and put it to his eye and shut Out everything on either side,

if he wants to see the depth of colourin a picture. So we have to look away
from much if we would look unto Christ, and to be contentedto be blind to a
greatdeal that is fascinating and dazzling, if we would be clearsightedas to
the things that are far off. The eye of nature must be closedif the eye of the
Spirit is to be opened. And if we are to see the things that are, we must
resolutelyshut out the false glories ofthe things that only do appear. For these
are perishable, and the others are real and eternal.
II. Secondly, notice here a little more particularly the objectof the Christian
gaze.
We may dwell briefly in this connectionupon the predicates of our Lord in
these two verses. According to the true reading of the first of them we are to
considerJesus. The first thing that is to rivet our interestedand continuous
contemplation is the manhood of the Lord. That name Jesus is never used in
this epistle, and seldomin any part of the New Testament, without the
intention of especiallyemphasizing the humanity of Christ. It is that fair life,
as it is unrolled before us in the pages of the Gospels, to which we are to look
for illumination, for inspiration, for pattern and motive of service, and for all
companionship in suffering and victory in warfare. ‘ConsiderJesus,’our
Brother, the Man that has lived our life and died our death.
Note that we have to considerHim in His offices, ‘the Apostle and High Priest
of our profession.’This is the only instance in scripture in which the name
‘Apostle’ is given to our Lord. And of course it is here employed not in its
technical, but in its wider and etymologicalsense. It means ‘one who is sent.’
The contrastfloating in the writer’s mind is apparently betweenJesus and
Moses;the two men both of whom, though in different fashion, were God’s
messengersto found a polity. Perhaps anothercontrastis floating in his mind,
such as he has drawn out at length in the first chapter of this greatepistle,
betweenthose by whom ‘at sundry times and in divers manners God spake

unto the fathers’; and Him ‘by whom in these lastdays, He has, once for all,
spokenunto us.’ Possiblythere is also a contrastbetweenJesus Christ the
Lord of the angels, and the ministering spirits who, the previous context tells
us, ‘are sent forth to minister to them that shall be heirs of salvation’The
name thus lifts Christ above Moses,prophets, angels, and sets Him on a
pedestal, as the sole and single Revealerof the will of God to the world. The
Father sanctifiedand sent Him into the world to be the one communicator of
His perfectName. The completeness anduniqueness of our Lord’s revealing
mission are expressedin that title.
The other side of what is needful for communion betweenGod and man is
expressedin the other designation, ‘the High Priest.’Two things go to make
complete communion - God’s revelationto us and our approach to God.
Christ is the Agent of both. As the subsequent context - where this idea of
High Priestis more fully developed - distinctly shows, the main ideas
connectedwith it in the writer’s mind here, are intercessionand sympathy. So
on the one hand, as Apostle, He brings God to us; and on the other hand, as
Priest, He brings us to God; and makes the goldenlink by which heavenand
earth are united, and God tabernacles with man.
It is this Christ - not merely in His manhood, but in that manhood interpreted
as being the medium of all revelationpossible to the world, and as being, on
the other hand, the medium of all the accessthat sinful men canhave to God -
it is this Christ whom we are to consider, not merely in the sweetness and
gentleness andholiness of His lovely Manhoodas recorded in the gospels, but
in these mighty offices of which that Manhoodwas the discharge and the
expression, whereby Goddwells with man, and sinful men can dwell with
God.
We hear a greatdeal in these days about Christianity being Christ and not
doctrines. I say, too, Christianity is Christ, but I sayit is the Christ whom

these greattruths proclaim to us that we have to grasp. And it is not enough to
considerJesus from a mere humanitarian point of view, nor will the
considerationof Him be peace and power and holiness and life to men, unless
they considerHim as the ‘Apostle and High Priestof their profession.’
And again, we have to considernot only the Manhoodin itself, and the offices
which that Manhood discharges,but also the sorrows through which it passes.
That is the force of the secondofmy two texts. We have to think of that Lord,
who is the Leaderof all the great host of the faithful, whose praises have been
sung in the magnificent roll-call of the eleventh chapter; and to turn away
from their lesserstruggles, andpaler beauties, and less complete victories. We
have to think of what Jesus Christ bore, of what was laid upon Him, of how
He bore it, and of how He has been exalted now to the right hand of God.
Compare our difficulties and trials with His, and think that these are the
pattern for us; and that we have to tread the path which He trod. Then
considerhow insignificant ours are in comparisonwith His. The whole fury of
the tempestbroke upon Him. It is only the tail of the storm that comes to us.
The whole force of the blow was sustainedunfalteringly by the steadfast
Christ. It is only the blunt sword which has glancedoff His strong shoulder to
smite us.
‘We need not seek a resting place
Where He we loved had none.’
And if we will ‘considerHim that endured,’ sorrow and difficulty and
opposition in our Christian life will dwindle into a very little thing, and will
become a tokenthat as is the Masterso is the servant.

III. Lastly, notice the blessings of this gaze.
First, let us consider Him for calmness amidst a world full of noise and
confusion. We live in a time and in a city where life is very crowded; and the
pressure of every day is almost more than some of us can bear. There is no
relief from the continual agitationabout trifles, from the hurry and bustle of
this community and this country, as continuous, and in the truest point of
view as aimless and insignificant as the running of ants upon an ant hill -
exceptwe live in the daily contemplationof Jesus Christ. Nothing will quiet a
man like that. It gives a certain sense ofremoteness, and a very positive
conviction of insignificance, to what else is intrusively and obtrusively near,
and fallaciouslyappears to be important to us. Christ’s voice quiets the storm.
‘On my soul
Looks Thy fair face and makes it still.’
If you would have inward calmness, without which life is busy slavery,
‘considerJesus.’
Again, that gaze will help us to a fixed confidence amidst the fluctuations of
opinion. We live in a day of unrest, when the foundations are being re-
investigated, and the Tree of Life can scarcelygrow becausemen are digging
it up to look at its roots. Let us try to remember that the vital centre of all is
Jesus, that faith is independent of criticism, and that if we can realise His
presence in our lives in these great capacitiesofwhich I have been speaking,
and as the Companion of our difficulties who has trodden the same path that
we have to tread, then we can look very quietly upon all the unsolved
questions which are important in their place, but which, howeverthey are

answered, do not touch that central fact and our possible relation to Him.
‘Consider Jesus,’andthen you will be able to say, ‘The things which can he
shakenare removed that the things which cannotbe shakenmay remain.’
Ceremonies, churches, creeds, have all of them a human element, which will
go. The divine Christ is the permanent in Christianity.
I might turn the word of my text in another direction for a moment, though it
is a digression. After unbelieving theories have done their worst, I would say
to the men who advocate them, ‘ConsiderChrist.’ Look at that fair vision.
Where did it come from? Account for Him on any hypothesis but the truth of
these four gospels. Accountfor His influence in the world on any hypothesis
but His divine mission. You may talk till Doomsday, but you have to reckon
with Jesus Christ, and to explain Him. Until you do, you have not established
your negations. The reef on which so many goodly ships of unbelief have
struck, and where their hulls lie broken and coveredwith the drifting sands of
oblivion, is waiting for many a flaunting theory of today. ‘Consider Christ.’
That shatters anti-supernatural religion.
And, lastof all, let us do it for diligence in service and patience in suffering. If
we lay that fair image upon our hearts, it will lead to love, and love will make
us toil in His service. If the sensitive plate be laid in the sunshine it will receive
the image of the sun. If we considerHim, thereby, and not without such
consideration, shallwe become like Him.
As for our suffering and toils and difficulties, how they dwindle, and how easy
patience is when we think of Him! Simon the Cyrenian had to carry the Cross
after Christ, but we have only to carry a very little, light one, when compared
with that which He bore and which bore Him. We compare our suffering with
His, and are silent. We have to think of what He deserved and we deserve, and
the blush comes to our cheeks. We have to remember how He bore, and how
we have borne, and we are ashamed of our fretfulness and petulance. We have

to think of Him at the right hand of God. The poor fighters in the arena can
lift their eyes to the place where the Emperor sits betweenthe purple curtains,
and with the flashing axes of the guard round Him, and remembering that He,
throned there, was once wrestling here as we are, and that we shall be throned
with Him, the thought will make us bear the blows, and run the race, and face
the lions. So, dear brother, the sure means of calmness amidst agitation, of
confidence amidst the fluctuations of a restless age, ofstrenuous warfare, of
diligent service, and patient endurance, lies here in the considerationof
Christ. If we try to keepHim before our eyes life will be blessed. The secretof
joy and peace on earth is the considerationof the Masterby faith, and to see
Him as He is will be the heaven of heaven. Here, the condition of holiness, joy,
peace, power, is ‘consider Jesus’;and yonder the Charter of new felicities and
new capacities willbe, ‘Behold the Lamb.’ If we set Him at our right hand we
shall not be moved, and shall walk in the light of His countenance onearth,
and He will setus at His right hand in the heavens, where His servants shall
serve Him and see His face;and His name shall be in their foreheads.
BensonCommentary
Hebrews 3:1. The apostle, in the first chapter of this epistle, having affirmed
that Jesus ofNazareth, by whom the gospelrevelationwas given to mankind,
is God’s Son, in a peculiar sense;a sense in which no man or angelis his son;
and having proved, from the JewishScriptures, that God had constituted this
his Sonthe Heir or Lord of all things, because by him he made the worlds;
and in the secondchapter, having answeredthe objections which were, or
might be, brought for invalidating the claim of Jesus to be God’s Son, and
having thereby given full effect to the direct proofs which establishedhis
claim; he, in this third chapter, proceeds to show what is implied in Christ’s
being the Heir or Lord of all things; which is the third facton which the
authority of the gospelrevelationdepends. A proper accountof this matter
was necessary;1st, Becausethe title of Jesus to remove the Mosaic economy,
and to substitute the gospeldispensationin its place, was founded on the
powerwhich he possessedas the Son of God and Heir of all things; 2d,
Becausemany of the Jews, in the persuasionthat the law of Moseswas of
perpetual obligation, and that its sacrificeswere realatonements for sin,
rejectedJesus as an impostor for pretending to abolishthese institutions.

Wherefore — Seeing the author of the gospelis so excellent a person,
(Hebrews 1,) and so highly advancedabove all others, men and angels,
(Hebrews 2:7-8,) holy brethren — By giving this appellationto those to whom
he wrote, it is evident he addressedhis epistle, not, as Macknightsupposes,
chiefly, if at all, to the unbelieving Hebrews, but principally, if not only, to
such as had embraced the gospel, and were really made new creatures in
Christ; partakers ofthe heavenly calling — The calling of the gospel, which
came from heaven, and is intended to bring men to heaven, including the
preaching of the word, and the various means of grace, wherebymen are
brought to believe in Christ. Consider the Apostle — The messengerofGod,
sent immediately from him to preach that gospelto you which you profess to
believe; the highest office this in the New Testament;and High-Priest — This
was the highest function in the Old Testamentchurch. As an Apostle, or
God’s messenger, he pleads the cause of God with us; and as High-Priest, he
pleads our cause with God. Both are containedin the one word Mediator. He
compares Christ as an apostle, with Moses;as a priest, with Aaron. Both these
offices, which Mosesand Aaron severallybore, he bears together, and far
more eminently; of our profession — Of the religion we profess, of which
Jesus is called the Apostle, because he was sent by God to reveal it; and the
High-Priest, because we receive its blessings through his mediation. By thus
calling upon them to considerChrist Jesus in these characters, the apostle
seems to intimate that the believing Hebrews had not sufficiently adverted to
the nature and quality of the person and offices of Christ, and for that reason
were kept in the entanglements of Judaism; therefore he exhorts them to fix
their minds attentively on the sublime subject.
Matthew Henry's Concise Commentary
3:1-6 Christ is to be consideredas the Apostle of our profession, the
Messengersentby God to men, the greatRevealerof that faith which we
profess to hold, and of that hope which we profess to have. As Christ, the
Messiah, anointedfor the office both of Apostle and High Priest. As Jesus, our
Saviour, our Healer, the greatPhysician of souls. Considerhim thus. Consider
what he is in himself, what he is to us, and what he will be to us hereafterand

for ever. Close and serious thoughts of Christ bring us to know more of him.
The Jews had a high opinion of the faithfulness of Moses, yethis faithfulness
was but a type of Christ's. Christ was the Masterof this house, of his church,
his people, as well as their Maker. Moseswas a faithful servant; Christ, as the
eternal Sonof God, is rightful Owner and SovereignRuler of the Church.
There must not only be setting out wellin the ways of Christ, but stedfastness
and perseverance thereinto the end. Every meditation on his person and his
salvation, will suggestmore wisdom, new motives to love, confidence, and
obedience.
Barnes'Notes on the Bible
Wherefore - That is, since Christ sustains such a characteras has been stated
in the previous chapter; since he is so able to succourthose who need
assistance;since he assumedour nature that he might be a merciful and
faithful high priest, his characterought to be attentively considered, and we
ought to endeavorfully to understand it.
Holy brethren - The name "brethren" is often given to Christians to denote
that they are of one family. It is "possible,"also, thatthe apostle may have
used the word here in a double sense - denoting that they were his brethren as
"Christians," and as "Jews."The word "holy" is applied to them to denote
that they were setapart to God, or that they were sanctified. The Jews were
often calleda "holy people," as being consecratedto God; and Christians are
holy, not only as consecratedto God, but as sanctified.
Partakers ofthe heavenly calling - On the meaning of the word "calling," see
the notes at Ephesians 4:1. The "heavenlycalling" denotes the calling which
was given to them from heaven, or which was of a heavenly nature. It
pertained to heaven, not to earth; it came from heaven, not from earth; it was
a calling to the reward and happiness of heaven, and not to the pleasures and
honors of the world.
Consider- Attentively ponder all that is said of the Messiah. Think of his
rank; his dignity; his holiness;his sufferings; his death; his resurrection,
ascension, intercession. Think of him that you may see the claims to a holy
life; that you may learn to bear trials; that you may be kept from apostasy.

The characterand work of the Son of God are worthy of the profound and
prayerful considerationof every man; and especiallyevery Christian should
reflectmuch on him. Of the friend that we love we think much; but what
friend have we like the Lord Jesus?
The apostle - The word "apostle" is nowhere else applied to the Lord Jesus.
The word means one who "is sent" - and in this sense it might be applied to
the Redeemeras one "sent" by God, or as by wayof eminence the one sent by
him. But the connectionseems to demand that; there should be some allusion
here to one who sustaineda similar rank among the Jews;and it is probable
that the allusion is to Moses, as having been the greatapostle of God to the
Jewishpeople, and that Paul here means to say, that the Lord Jesus, under the
new dispensation, filled the place of Moses andof the high priest under the
old, and that the office of "apostle" and"high priest," instead of being now
separated, as it was betweenMoses and Aaron under the old dispensation,
was now blended in the Messiah. The name "apostle" is not indeed given to
Moses directlyin the Old Testament, but the verb from which the Hebrew
word for apostle is derived is frequently given him. Thus, in Exodus 3:10, it is
said, "Come now, therefore, and I will send thee unto Pharaoh." And in
Hebrews 3:13, "The God of your fathers hath sent me unto you." So also in
Hebrews 3:14-15, of the same chapter. From the word there used - ‫חלׁש‬
shaalach- "to send." The word denoting "apostle" -‫חללׁש‬ shaliyach- is
derived; and it is not improbable that Moses wouldbe regardedas being by
way of eminence the one "sent" by God. Further, the Jews applied the word "
- ‫חללׁש‬ shaliyach- "apostle,"to the minister of the synagogue;to him who
presided over its affairs, and who had the generalcharge ofthe services there;
and in this sense it might be applied by way of eminence to Mosesas being the
generaldirector and controllerof the religious affairs of the nation, and as
"sent" for that purpose. The object of Paul is to show that the Lord Jesus in
the Christian system - as the greatapostle sent from God - sustaineda rank
and office similar to this, but superior in dignity and authority.
And High Priest - One greatobject of this Epistle is to compare the Lord
Jesus with the high priest of the Jews, andto show that he was in all respects
superior. This was important, because the office of high priest was what
eminently distinguished the Jewishreligion, and because the Christian

religion proposedto abolish that. It became necessary, therefore, to show that
all that was dignified and valuable in that office was to be found in the
Christian system. This was done by showing that in the Lord Jesus was found
all the characteristicsofa high priest, and that all the functions which had
been performed in the Jewishritual were performed by him, and that all
which had been prefigured by the Jewishhigh priest was fulfilled in him. The
apostle here merely alludes to him, or names him as the high priest, and then
postpones the considerationof his characterin that respectuntil after he had
compared him with Moses.
Of our profession- Of our religion; of that religion which we profess. The
apostle and high priest whom we confessedas ours when we embracedthe
Christian religion.
Jamieson-Fausset-BrownBible Commentary
CHAPTER 3
Heb 3:1-19. The Son of God Greaterthan Moses, Wherefore Unbelief towards
Him Will Incur a Heavier Punishment than Befell Unbelieving Israelin the
Wilderness.
As Moses especiallywas the prophet by whom "God in times past spake to the
fathers," being the mediator of the law, Paul deems it necessarynow to show
that, greatas was Moses, the Son of God is greater. Ebrard in Alford
remarks, The angelof the covenantcame in the name of God before Israel;
Moses in the name of Israelbefore God; whereas the high priest came both in
the name of God (bearing the name Jehovahon his forehead)before Israel,
and in the name of Israel(bearing the names of the twelve tribes on his breast)
before God (Ex 28:9-29, 36, 38). Now Christ is above the angels, according to
the first and secondchapters because (1)as Sonof God He is higher; and (2)
because manhood, though originally lowerthan angels, is in Him exalted
above them to the lordship of "the world to come," inasmuch as He is at once
MessengerofGod to men, and also atoning Priest-Representative ofmen
before God (Heb 2:17, 18). Parallelwith this line of argument as to His
superiority to angels (Heb 1:4) runs that which here follows as to His
superiority to Moses (Heb 3:3): (1) because as Sonover the house;He is above

the servantin the house (Heb 3:5, 6), just as the angels were shownto be but
ministering (serving) spirits (Heb 1:14), whereas He is the Son (Heb 3:7, 8);
(2) because the bringing of Israel into the promised rest, which was not
finished by Moses, is accomplishedby Him (Heb 4:1-11), through His being
not merely a leader and lawgiver as Moses,but also a propitiatory High Priest
(Heb 4:14; 5:10).
1. Wherefore—Greek, "Whence,"that is, seeing we have such a sympathizing
Helper you ought to "considerattentively," "contemplate";fix your eyes and
mind on Him with a view to profiting by the contemplation (Heb 12:2). The
Greek word is often used by Luke, Paul's companion(Lu 12:24, 27).
brethren—in Christ, the common bond of union.
partakers—"ofthe Holy Ghost."
heavenly calling—coming to us from heaven, and leading us to heavenwhence
it comes. Php 3:14, "the high calling"; Greek "the calling above," that is,
heavenly.
the Apostle and High Priest of our profession—There is but one Greek article
to both nouns, "Him who is at once Apostle and High Priest"—Apostle, as
Ambassador(a higher designationthan "angel"-messenger)sentby the
Father (Joh 20:21), pleading the cause of God with us; High Priest, as
pleading our cause with God. Both His Apostleship and High Priesthoodare
comprehended in the one title, Mediator[Bengel]. Though the title "Apostle"
is nowhere else applied to Christ, it is appropriate here in addressing
Hebrews, who used the term of the delegates sentby the high priest to collect
the temple tribute from Jews residentin foreign countries, even as Christ was
Delegateofthe Fatherto this world far off from Him (Mt 21:37). Hence as
what applies to Him, applies also to His people, the Twelve are designatedHis
apostles, evenas He is the Father's (Joh 20:21). It was desirable to avoid
designating Him here "angel," in order to distinguish His nature from that of
angels mentioned before, though he is "the Angel of the Covenant." The
"legate ofthe Church" (SheliachTsibbur) offered up the prayers in the
synagogue in the name of all, and for all. So Jesus, "the Apostle of our
profession," is delegatedto intercede for the Church before the Father. The

words "of our profession," mark that it is not of the legalritual, but of our
Christian faith, that He is the High Priest. Paul compares Him as an Apostle
to Moses;as High Priest to Aaron. He alone holds both offices combined, and
in a more eminent degree than either, which those two brothers held apart.
profession—"confession,"corresponds to God having spokento us by His
Son, sent as Apostle and High Priest. What Godproclaims we
confess.Hebrews3:1-6 Christ is showedto be more worthy than Moses.
Hebrews 3:7-19 We must be carefultherefore not to follow the example of
the obstinate and unbelieving Israelites in the wilderness.
Severaluses the Holy Ghost makes, from the beginning of this chapter to the
end of chapter four, {Hebrews 3:1-4:16} of the gospeldoctrine of God the Son
incarnate, set by the Father in office, to deal for sinners towards Godas their
greatProphet. The counselhe giveth is comprehended in; {Hebrews 3:1-6}
and as directing these Hebrews to their duty, so further explaining and
confirming his office to them, by comparing of him with Moses,and setting
him as above angels, so above him; and to be so valued, esteemed, and
preferred by these Hebrews:seeing this great gospelProphetwas for a little
while made lower than the angels in his humanity, and it was infinitely
beneficialto us upon the accountof what he suffered in it in our stead, and
purchased by it for our good; therefore should those who are partakers of it,
being related in the flesh to him as Hebrews, descending with them from
Abraham, consider, but much more as Christians, believing and adopted in
him to be God’s children, and sanctified by his Spirit, 1 Peter1:1-5 2 Peter
1:1.
Partakers ofthe heavenly calling;and made thus a Christian fraternity by the
heavenly calling of them out of the world by the gospel;when by his Spirit he

enlightened their minds, and renewedtheir wills, and made them obedient to
it, so as for the temper of their souls they are made holy, and for their
condition happy; the work of God’s power and mercy eminently appearing in
it: God therein preventing man, so as he influenceth him to hear him from
heaven, walk worthy of heaven, and at lastto restin heavenfor ever.
Consider; katanohsateimports not a bare single actof the mind, to think on,
or understand, but a repeatedone, to think againand again, expressedby that
periphrasis of laying it to heart, pressing on their spirits the due effort of faith
and obedience arising out of this observation, Isaiah52:15.
The Apostle; God’s Messenger, his own Son sent from heavento be incarnate,
with authority to execute in his human nature his prophetical, as all his
offices, and with authority to send forth his apostles to do their part, John
20:21;which is no more than is intimated in that title, the Messengerofthe
covenant, Isaiah42:19 Malachi3:1; that was, to propose it to and confirm it
with them. This was he by whom MosesdesiredGod’s message might be sent
to them, Exodus 4:13; and whom he foretoldshould bring it, Deu 18:15 Acts
3:22,23.
And High Priestof our profession, Christ Jesus:the Son is the greatgospel
High Priest, to deal in all matters with God for them, Hebrews 2:17. The
offices divided among other persons in the Old Testamentchurch were all
united in his person, he doth transcendthem all, being a High Priestpeculiar
to the calledand sanctifiedones of God, of which all preceding were faint
resemblances andtypes; he, the most excellentMinister of the Christian faith
and religion professedby them, being anointed unto all these offices in the
flesh by the Father with the Holy Ghost, Hebrews 1:2; and being Jesus a
Saviour, our Emmanuel, God on our side, saving his people from their sins,
and re-uniting them to God, Matthew 1:21,23Jo 17:21-23.
Gill's Exposition of the Entire Bible

Wherefore, holy brethren,.... The apostle calls the Hebrews "brethren", not
because they were of the same natural stock and lineage, but because they
were in the same spiritual relation; they all had the same Father, belongedto
the same family, were the adopted sons of God, the brethren of Christ, of one
another, and of the apostle;and they were "holy", not by birth, nor by their
external separationfrom other nations, but through sanctificationof the
Spirit; and they were so by profession, and in the opinion of the apostle:
partakers of the heavenly calling; by which is meant not any business, or
employment of life; nor a call to any office in church or state;nor a mere
external call by the ministry of the word; but an internal specialcallof grace,
to the enjoyment of the blessings of grace here, and to glory hereafter;and
which is not according, to works, but according to the grace ofGod, and is by
powerful, efficacious, andirresistible grace:and this is said to be "heavenly",
because the grace by which the saints are calledis from heaven, and it is to
heaven they are called; and the means of their calling, the Gospel, is from
heaven; and this epistle epithet is used to show the excellencyoftheir calling,
and to distinguish it from all others: and this the Hebrews are said to be
"partakers of";which shows, that God had not utterly castoff that people,
and yet that they were not the only persons that enjoyed the grace of the
effectualcalling, they were but partners with others; and that the saints are
alike sharers in this blessing, they are calledin one hope of their calling;and it
denotes the truth and reality of it: the duty they are exhorted to is,
to considerthe apostle and high priest of our profession, ChristJesus;the
Alexandrian copy, the Vulgate Latin and Ethiopic versions, read, only
"Jesus";who is called "the apostle", becausehe was sent of God to preach the
Gospel, work miracles, and do the will of God, particularly to obtain
redemption and salvationfor his people, which mission does not suppose any
inequality of persons, or change of place, or any compulsion or disrespectto
Christ, but love to men; and is to be understood of him as in office as
Mediator, and shows his authority, and that he was no impostor. The high
priest among the Jews was, onthe day of atonement, consideredas "an
apostle", or"messenger" (s);for so the elders of the sanhedrim address him
on that day, saying,

"Lord high priest, we are the messengersofthe sanhedrim, and thou art "our
apostle", or"messenger",and the messengerofthe sanhedrim.''
And it follows here, and "the high priest of our profession";which may be
understood either objectively, whom they professed, both by words or deeds;
for a professionof him should be public, visible, and sincere;or efficiently, he
being the author, sum, and substance of the religion, faith, and Gospelwhich
was professedby them: and he is to be "considered" inthe greatness and
dignity of his person, as the Sonof God; and in his wondrous grace and love in
assuming human nature, and dying for his people; and in the relations he
stands in to them as a Father, husband, brother, friend; and in his several
offices, as Mediator, and particularly as sentof God, to be the Saviour of
sinners; and as the high priest, who has offered himself a sacrifice, andever
lives to make intercession;and all this to encourage the saints to hold fast
their professionof him.
(s) Misn. Yoma, c. 1. sect. 5.
Geneva Study Bible
Wherefore, {1} holy brethren, partakers of the heavenly calling, considerthe
{a} Apostle and High Priest of our {b} profession, Christ Jesus;
(1) Having laid the foundation that is to say, declaredand proved both the
natures of one Christ, he gives him three offices, that is, the office of a
Prophet, King and Priest, and concerning the office of teaching, and
governing, compares him with Moses and Joshua from Heb 3:1-4:14, and with
Aaron concerning the priesthood. He proposes that which he intends to speak
of, with a grave exhortation, that all our faith may be directed towards Christ,
as the only everlasting teacher, governor, and High Priest.
(a) The ambassadoror messenger, as in Ro 15:8 he is called the minister of
circumcision.
(b) Of the doctrine of the gospelwhich we profess.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary

Hebrews 3:1. Ὅθεν] refers back to the total characterizationof Christ given in
chaps. Hebrews 1:2. Wherefore, i.e. seeing that it stands in such wise with
Christ, His nature and disposition. As regards its contents, ὅθεν is unfolded by
the τὸν ἀπόστολονκαὶ ἀρχιερέα τῆς ὁμολογίας ἡμῶνimmediately following,
inasmuch as by these designations the preceding total-characterizationof
Christ is recapitulatedin its two main features (vid. infra). For if the author
says:“Therefore regardwellJesus, the ἀπόστολος καὶ ἀρχιερεὺς τῆς
ὁμολογίας ἡμῶν!” that is only a Greek form of expressionfor the thought:
“Therefore, because Jesus is the ἀπόστολος καὶ ἀρχιερεὺς τῆς ὁμολογίας
ἡμῶν, regardHim well!”
ἀδελφοὶ ἅγιοι]belongs together. With Michaelis, to separate the two words
from eachother by a comma, would be permissible only if by the isolation
thereof a gradationwere obtained. But this is not the case;since then only two
relations parallel to eachother, namely, on the one side the relationof the
readers to the author (ἀδελφοί), and on the other side their relation to the
non-Christian world (ἅγιοι), would be rendered separatelyprominent.
ἀδελφοί]designates the readers not as brethren of Christ (so with an
unwarranted appeal to Hebrews 2:11-12; Hebrews 2:17, Peirce, Michaelis,
Carpzov, Pyle; comp. also Delitzsch, according to whom this is at leastalso to
be thought of), nor does it express the brotherly relation in the national sense,
i.e. the descentfrom the Jewishpeople common to the author and readers
(Chr. Fr. Schmid), but has reference to the spiritual, ideal brotherly
relationship, into which author and recipients of the letter have been brought
towards eachother by the common bond of Christianity.
κλήσεως ἐπουρανίου μέτοχοι]ye who are partakers of a heavenly calling. This
seconddirect address—to whichGrotius needlesslysupplies “nobiscum”—
strengthens the former, and the two forms of address explain the ground of
the obligationto the κατανοεῖν, by pointing to the reader’s state of grace.

κλῆσις stands actively. It denotes the call or invitation, which God[54]has by
Christ given to the readers, to participation in the Messianic kingdom. This
calling, however, is termed ἐπουράνιος, either because the blessings, the
possessionofwhich it promises, are existent in heaven and of heavenly nature
(Grotius, al.), or, what is more probable, because they have come to men from
heaven [so Owen], where God their supreme author has His throne, and
whence Christ their proclaimer and procurer (Vermittler) was sent forth. It is
possible, however, that both references are to be combined: “a calling which
proceeds from heaven and leads to heaven.” So Bengel, Tholuck, Stuart,
Ebrard, Bisping, Delitzsch, Riehm, Lehrbegr. des Hebräerbr. p. 693;Alford,
Maier, Kurtz, and others.
κατανοήσατε]directyour view to Jesus, sc. in order to cleave firmly to Him;
regard wellwhat He is and what you have in Him!
τὸν ἀπόστολου καὶ ἀρχιερέα τῆς ὁμολογίαςἡμῶν]the Envoy and High Priest
of our confession, is comprehended into a unity of idea by the article τὸν only
once placed (“Him who is ἀπόστολος and ἀρχιερεύς in one person”), in
connectionwith which τῆς ὁμολογίας ἡμῶνis then also most naturally
referred in equal degree to both substantives. τῆς ὁμολογίας ἡμῶν, however, is
not to be resolvedinto δν ὁμολογοῦμεν(Luther, Cameron, Calov. Wolf, de
Wette, Maier, and others; similarly Delitzsch:“who is the subject-matter of
our confession;” and Riehm, Lehrbegr. des Hebräerbr. p. 427 f.: “who
appertains to our confession”), but stands, like πίστις, Galatians 1:23, and
ἐλπίς, Colossians1:5, objectively: of our Christian confession(of our
evangelicalfaith). Comp. Hebrews 4:14, Hebrews 10:23;2 Corinthians 9:13; 1
Timothy 6:12-13. [So Calvin, Piscator, Owen(with hesitation), Stuart.] The
opposition is to the pre-Christian or Mosaic confession, without, however, the
emphasis, as Kurtz supposes, falling upon ἡμῶν, which is forbidden by the
position of the words:The deputed One (sc. of God) for our confession, i.e.
sent by God (comp. Galatians 4:4; Matthew 10:40, al.) in order to bring about
our confessionor Christian faith. The signification“mediator,” which

Tholuck attaches to the word ἀπόστολος, afterthe example of Braun and
others, appealing in favour thereof to the authority of Rabbinico-talmudic
usage, the latter never has. The notion of mediator follows, alike for
ἀπόστολονas also for ἀρχιερέα, only from the context. By ἀπόστολον, namely,
is referred back to the main thought of the last and highest divine revelation
(the λαλεῖν), contained in Christ, of which the writer has treated Hebrews 1:1
to Hebrews 2:4; by ἀρχιερέα, to the main thought of the reconciliationof
sinful humanity to God by Christ, then further treated in the secondchapter.
Aptly, therefore, does Bengeldistinguish ἀπόστολου and ἀρχιερέα as “eum,
qui Deicausamapud nos agit” and “qui nostram causamapud Deum agit.”
[54] ForGod, as everywhere with Paul also, not Christ, as Delitzschsupposes,
is thought of as the καλῶν.
Hebrews 3:1-6. Even above Moses is Christ exalted. By so much higher than
Moses does He stand, as the sonexercising authority over his own house has
precedence overthe servant of the house. This new dogmatic consideration, to
which the discourse now advances, was indeed alreadycontained implicite as
the minus, in the preceding argument as the majus; it must, however, still be
separatelyinsistedon, inasmuch as, in addition to the angels as the
suprahuman agents (Vermittler) in connectionwith the founding of the Old
Covenant, Moses, as the human agent(Vermittler) in the founding of the
same, could not remain unmentioned. Appropriately to the subject, however,
the author treats of this new point of comparisononly with brevity, blending
the same with the exhortation, derived from that which precedes, to cleave
firmly unto the end to Christ and the Christian hope; and then, from Hebrews
3:7 forward, further developing this exhortation in detail,—in the form of a
parallel instituted betweenthe people of God of the present time, i.e. the
Christians, and the people of God of Moses’time,—in their interest, with even
a warning impressiveness.

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