1 Therefore, holy brothers, partakers of a heavenly calling, consider the Apostle and High Priest of our confession, Jesus;
*Minor differences ignored. Grouped by changes, with first version listed as example.
Wherefore, holy brethren, etc. He concludes the preceding doctrine with a necessary exhortation, that the Jews should attentively consider what sort of being and how great Christ is. As he had before, by naming him a teacher and a priest, briefly compared him with Moses and Aaron, so he now includes both clauses; for he adorns him with two titles, as he sustains a twofold character in the Church of God. Moses was a prophet and a teacher, and Aaron was a priest; but the two offices belong to Christ. If then we seek rightly to know him, we must inquire what sort of being he is; yea, he must be clothed with his own power, lest we lay hold on an empty shadow and not on him. [1] First, the word consider, is important, for it intimates that singular attention is required, as he cannot be disregarded with impunity, and that at the same time the true knowledge of Christ is sufficient to dissipate the darkness of all errors. And to encourage them the more to pursue this study, he reminds them of their calling; as though he had said, "God favored you with no common grace when He called you into his kingdom; [2] it now remains that you have your eyes fixed on Christ as your leader in the way." [3] For the calling of the godly cannot be otherwise confirmed than by a thorough surrender of themselves to Christ. We ought not therefore to regard this as said only to the Jews, but that it is a general truth addressed to all who desire to come into the kingdom of God; they ought sedulously to attend to Christ, for he is the sole instructor of our faith, and has confirmed it by the sacrifice of himself; for confession, or profession, is to be taken here for faith, as thought he had said, that the faith we profess is vain and of no avail, unless Christ be its object. [4]
1 - He calls them "holy brethren." Stuart takes holy as meaning "consecrated, devoted, i.e. to Christ, set apart as Christians." The people of Israel were called holy in the same sense, not because they were spiritually holy, but because they were set apart and adopted as God's people. The word saints, at the commencement of Paul's Epistles, means the same thing. -- Ed.
2 - The word heavenly, may also mean a call from heaven. See chapter 12:25. It is no doubt both, it is a call to the enjoyment of heavenly things, as well as a call that comes from heaven. -- Ed.
3 - This is the only place in which Christ is called an Apostle, the design no doubt was to institute a comparison between him and Moses, who is often said to have been sent by God, as Christ is said to have been sent by the Father: they might both therefore be rightly called Apostles, i.e., messengers sent by God. And then he adds, high priest, that he might afterwards make a comparison between him and Aaron. He had before exalted Christ as a teacher above all the prophets, including no doubt Moses among the rest; but here refers to Moses as the leader of the people, as one sent especially by God to conduct them from Egypt through the wilderness to the land of Canaan. But as our call is from heaven and to heaven, Christ is sent as a messenger to lead us to the heavenly country. We hence see that in this connection the "heavenly calling" is to be taken most suitably as a call to heaven. -- Ed.
4 - The simpler meaning of this phrase is to view it as sort of Hebraism, when a noun is put for an adjective or a participle; and it is so rendered by Schleusner and Stuart, "professed by us," or, "whom we profess." See similar instances in chapter 10:23, and in 2-Corinthians 9:13. -- Ed.
Wherefore - That is, since Christ sustains such a character as has been stated in the previous chapter; since he is so able to succour those who need assistance; since he assumed our nature that he might be a merciful and faithful high priest, his character ought to be attentively considered, and we ought to endeavor fully 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, that the 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 set apart to God, or that they were sanctified. The Jews were often called a "holy people," as being consecrated to God; and Christians are holy, not only as consecrated to God, but as sanctified.
Partakers of the heavenly calling - On the meaning of the word "calling," see the notes at Ephesians 4:1. The "heavenly calling" 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 character and work of the Son of God are worthy of the profound and prayerful consideration of every man; and especially every Christian should reflect much 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 Redeemer as one "sent" by God, or as by way of eminence the one sent by him. But the connection seems to demand that; there should be some allusion here to one who sustained a similar rank among the Jews; and it is probable that the allusion is to Moses, as having been the great apostle of God to the Jewish people, and that Paul here means to say, that the Lord Jesus, under the new dispensation, filled the place of Moses and of the high priest under the old, and that the office of "apostle" and "high priest," instead of being now separated, as it was between Moses and Aaron under the old dispensation, was now blended in the Messiah. The name "apostle" is not indeed given to Moses directly in 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 - שׁלח shaalach - "to send." The word denoting "apostle" - שׁליח shaliyach - is derived; and it is not improbable that Moses would be regarded as being by way of eminence the one "sent" by God. Further, the Jews applied the word " - שׁליח shaliyach - "apostle," to the minister of the synagogue; to him who presided over its affairs, and who had the general charge of the services there; and in this sense it might be applied by way of eminence to Moses as being the general director and controller of 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 great apostle sent from God - sustained a rank and office similar to this, but superior in dignity and authority.
And High Priest - One great object of this Epistle is to compare the Lord Jesus with the high priest of the Jews, and to show that he was in all respects superior. This was important, because the office of high priest was what eminently distinguished the Jewish religion, and because the Christian religion proposed to 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 characteristics of a high priest, and that all the functions which had been performed in the Jewish ritual were performed by him, and that all which had been prefigured by the Jewish high priest was fulfilled in him. The apostle here merely alludes to him, or names him as the high priest, and then postpones the consideration of his character in that respect until 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 confessed as ours when we embraced the Christian religion.
Holy brethren - Persons consecrated to God, as the word literally implies, and called, in consequence, to be holy in heart, holy in life, and useful in the world. The Israelites are often called a holy people, saints, etc., because consecrated to God, and because they were bound by their profession to be holy; and yet these appellations are given to them in numberless instances where they were very unholy. The not attending to this circumstance, and the not discerning between actual positive holiness, and the call to it, as the consecration of the persons, has led many commentators and preachers into destructive mistakes. Antinomianism has had its origin here: and as it was found that many persons were called saints, who, in many respects, were miserable sinners, hence it has been inferred that they were called saints in reference to a holiness which they had in another; and hence the Antinomian imputation of Christ's righteousness to unholy believers, whose hearts were abominable before God, and whose lives were a scandal to the Gospel. Let, therefore, a due distinction be made between persons by their profession holy, i.e. consecrated to God; and persons who are faithful to that profession, and are both inwardly and outwardly holy. They are not all Israel who are of Israel: a man, by a literal circumcision, may be a Jew outwardly; but the circumcision of the heart by the Spirit makes a man a Jew inwardly. A man may be a Christian in profession, and not such in heart; and those who pretend that, although they are unholy in themselves, they are reputed holy in Christ, because his righteousness is imputed to them, most awfully deceive their own souls.
Dr. Owen has spoken well on the necessity of personal holiness against the Antinomians of his day. "If a man be not made holy he cannot enter into the kingdom of God. It is this that makes them meet for the inheritance of the saints in light; as without it they are not meet for their duty, so are they not capable of their reward. Yea, heaven itself, in the true light and notion of it, is undesirable to an unsanctified person. Such a one neither can nor would enjoy God if he might. In a word, there is no one thing required of the sons of God that an unsanctified person can do, and no one thing promised unto them that he can enjoy.
"There is surely then a woful mistake in the world. If Christ sanctify all whom he saves, many will appear to have been mistaken in their expectations at another day. It is grown amongst us almost an abhorrency to all flesh to say, the Church of God is to be holy. What! though God has promised that it should be so; that Christ has undertaken to make it so? What! if it be required to be so? What! if all the duties of it be rejected of God, if it be not so? It is all one, if men be baptized, whether they will or not, and outwardly profess the name of Christ, though not one of them be truly sanctified, yet they are, it is said, the Church of Christ. Why then let them be so; but what are they the better for it? Are their persons or their services therefore accepted with God? Are they related or united to Christ? Are they under his conduct unto glory? Are they meet for the inheritance of the saints in light? Not at all: not all nor any of these things do they obtain thereby. What is it then that they get by the furious contest which they make for the reputation of this privilege? Only this: that, satisfying their minds by it, resting if not priding themselves in it, they obtain many advantages to stifle all convictions of their condition, and so perish unavoidably. A sad success, and for ever to be bewailed! Yet is there nothing at all at this day more contended for in this world than that Christ might be thought to be a captain of salvation to them, unto whom he is not a sanctifier; that he may have an unholy Church, a dead body. These things tend neither to the glory of Christ, nor to the good of the souls of men. Let none then deceive themselves; sanctification is a qualification indispensably necessary to them who will be under the conduct of the Lord Christ unto salvation; he leads none to heaven but whom he sanctifies on earth. The holy God will not receive unholy persons. This living head will not admit of dead members, nor bring men into possession of a glory which they neither love nor like."
Heavenly calling - The Israelites had an earthly calling; they were called out of Egypt to go into the promised land: Christians have a heavenly calling; they are invited to leave the bondage of sin, and go to the kingdom of God. These were made partakers of this calling; they had already embraced the Gospel, and were brought into a state of salvation.
Apostle and High Priest of our profession - Among the Jews the high priest was considered to be also the apostle of God; and it is in conformity to this notion that the apostle speaks. And he exhorts the Hebrews to consider Jesus Christ to be both their High Priest and Apostle; and to expect these offices to be henceforth fulfilled by him, and by him alone. This was the fullest intimation that the Mosaic economy was at an end, and the priesthood changed. By της ὁμολογιας ἡμων, our profession, or that confession of ours, the apostle undoubtedly means the Christian religion. Jesus was the Apostle of the Father, and has given to mankind the new covenant; and we are to consider the whole system of Christianity as coming immediately from him. Every system of religion must have a priest and a prophet; the one to declare the will of God, the other to minister in holy things. Moses was the apostle under the old testament, and Aaron the priest. When Moses was removed, the prophets succeeded him; and the sons of Aaron were the priests after the death of their father. This system is now annulled; and Jesus is the Prophet who declares the Father's will, and he is the Priest who ministers in the things pertaining to God, see Hebrews 2:17; as he makes atonement for the sins of the people, and is the Mediator between God and man.
Wherefore, (1) holy brethren, partakers of the heavenly calling, consider the (a) Apostle and High Priest of our (b) profession, Christ Jesus;
(1) Having laid the foundation that is to say, declared and 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 (Hebrews 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 ambassador or messenger, as in (Romans 15:8) he is called the minister of circumcision.
(b) Of the doctrine of the gospel which we profess.
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, belonged to 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 separation from other nations, but through sanctification of 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 special call of 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 of God, and is by powerful, efficacious, and irresistible grace: and this is said to be "heavenly", because the grace by which the saints are called is 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 excellency of their 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 cast off that people, and yet that they were not the only persons that enjoyed the grace of the effectual calling, they were but partners with others; and that the saints are alike sharers in this blessing, they are called in one hope of their calling; and it denotes the truth and reality of it: the duty they are exhorted to is,
to consider the apostle and high priest of our profession, Christ Jesus; the Alexandrian copy, the Vulgate Latin and Ethiopic versions, read, only "Jesus"; who is called "the apostle", because he was sent of God to preach the Gospel, work miracles, and do the will of God, particularly to obtain redemption and salvation for his people, which mission does not suppose any inequality of persons, or change of place, or any compulsion or disrespect to 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, on the day of atonement, considered as "an apostle", or "messenger" (s); for so the elders of the sanhedrim address him on that day, saying,
"Lord high priest, we are the messengers of the sanhedrim, and thou art "our apostle", or "messenger", and the messenger of the 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 profession of him should be public, visible, and sincere; or efficiently, he being the author, sum, and substance of the religion, faith, and Gospel which was professed by them: and he is to be "considered" in the greatness and dignity of his person, as the Son of 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 sent of God, to be the Saviour of sinners; and as the high priest, who has offered himself a sacrifice, and ever lives to make intercession; and all this to encourage the saints to hold fast their profession of him.
(s) Misn. Yoma, c. 1. sect. 5.
Christ is to be considered as the Apostle of our profession, the Messenger sent by God to men, the great Revealer of that faith which we profess to hold, and of that hope which we profess to have. As Christ, the Messiah, anointed for the office both of Apostle and High Priest. As Jesus, our Saviour, our Healer, the great Physician of souls. Consider him thus. Consider what he is in himself, what he is to us, and what he will be to us hereafter and 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, yet his faithfulness was but a type of Christ's. Christ was the Master of this house, of his church, his people, as well as their Maker. Moses was a faithful servant; Christ, as the eternal Son of God, is rightful Owner and Sovereign Ruler of the Church. There must not only be setting out well in the ways of Christ, but stedfastness and perseverance therein to the end. Every meditation on his person and his salvation, will suggest more wisdom, new motives to love, confidence, and obedience.
THE SON OF GOD GREATER THAN MOSES, WHEREFORE UNBELIEF TOWARDS HIM WILL INCUR A HEAVIER PUNISHMENT THAN BEFELL UNBELIEVING ISRAEL IN THE WILDERNESS. (Hebrews. 3:1-19)
Wherefore--Greek, "Whence," that is, seeing we have such a sympathizing Helper you ought to "consider attentively," "contemplate"; fix your eyes and mind on Him with a view to profiting by the contemplation (Hebrews 12:2). The Greek word is often used by Luke, Paul's companion (Luke 12:24, Luke 12:27).
brethren--in Christ, the common bond of union.
partakers--"of the Holy Ghost."
heavenly calling--coming to us from heaven, and leading us to heaven whence it comes. Philippians 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 designation than "angel"-messenger) sent by the Father (John 20:21), pleading the cause of God with us; High Priest, as pleading our cause with God. Both His Apostleship and High Priesthood are 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 sent by the high priest to collect the temple tribute from Jews resident in foreign countries, even as Christ was Delegate of the Father to this world far off from Him (Matthew 21:37). Hence as what applies to Him, applies also to His people, the Twelve are designated His apostles, even as He is the Father's (John 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 of the Church" (Sheliach Tsibbur) offered up the prayers in the synagogue in the name of all, and for all. So Jesus, "the Apostle of our profession," is delegated to intercede for the Church before the Father. The words "of our profession," mark that it is not of the legal ritual, 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 spoken to us by His Son, sent as Apostle and High Priest. What God proclaims we confess.
Wherefore. Seeing Christ is so exalted as the first and second chapter show.
Holy brethren. Christians made holy by being purged of their sins.
Partakers of the heavenly calling. Called by a gospel which came from heaven and which will lead those who obey it, and thus become partakers, to heaven.
Consider the Apostle and High Priest. Christ. An apostle is one sent. Moses, in this sense, was an apostle. Christ was sent from heaven. The Twelve were sent out by Christ. He is not only Apostle, but High Priest; superior to both Moses and Aaron combined.
Our profession. More correctly, "Our confession," that is, of all confessors of Christ. The confession of Peter (Matthew 16:16) was the confession of primitive Christians.
Who was faithful. As Moses was faithful to his trust, so has Christ been.
In all his house. The house of Israel, the nation, the congregation of God. Israel, a type of the church, is spoken of under the figure of a building. In Numbers 12:6-8, it is declared that Moses was faithful in his house.
The heavenly calling - God calls from heaven, and to heaven, by the gospel. Consider the Apostle - The messenger of God, who pleads the cause of God with us. And High Priest - Who pleads our cause with God. Both are contained in the one word Mediator. He compares Christ, as an Apostle, with Moses; as a Priest, with Aaron. Both these offices, which Moses and Aaron severally bore, he bears together, and far more eminently. Of our profession - The religion we profess.
*More commentary available at chapter level.