TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Hebrews 3:1–6. His four-level outline is real structure in the source text, so it is rendered as structure.
In these verses we have the application of the doctrine laid down in the close of the last chapter concerning the priesthood of our Lord Jesus Christ. And observe,
I.In how fervent and affectionate a manner the apostle exhorts Christians to have this high priest much in their thoughts, and to make him the object of their close and serious consideration; and surely no one in earth or heaven deserves our consideration more than he. That this exhortation might be made the more effectual, observe,
1.The honourable compellation used towards those to whom he wrote: Holy brethren, partakers of the heavenly calling.
(1.)Brethren, not only my brethren, but the brethren of Christ, and in him brethren to all the saints. All the people of God are brethren, and should love and live like brethren.
(2.)Holy brethren; holy not only in profession and title, but in principle and practice, in heart and life. This has been turned by some into scorn: "These," say they, "are the holy brethren;" but it is dangerous jesting with such edge-tools; be not mockers, lest your bands be made strong. Let those that are thus despised and scorned labour to be holy brethren indeed, and approve themselves so to God; and they need not be ashamed of the title nor dread the scoffs of the profane. The day is coming when those that make this a term of reproach would count it their greatest honour and happiness to be taken into this sacred brotherhood.
(3.)Partakers of the heavenly calling - partakers of the means of grace, and of the Spirit of grace, that came from heaven, and by which Christians are effectually called out of darkness into marvelous light, that calling which brings down heaven into the souls of men, raises them up to a heavenly temper and conversation, and prepares them to live for ever with God in heaven.
2.The titles he gives to Christ, whom he would have them consider,
(1.)As the apostle of our profession, the prime-minister of the gospel church, a messenger and a principal messenger sent of God to men, upon the most important errand, the great revealer of that faith which we profess to hold and of that hope which we profess to have.
(2.)Not only the apostle, but the high priest too, of our profession, the chief officer of the Old Testament as well as the New, the head of the church in every state, and under each dispensation, upon whose satisfaction and intercession we profess to depend for pardon of sin, and acceptance with God.
(3.)As Christ, the Messiah, anointed and every way qualified for the office both of apostle and high priest.
(4.)As Jesus, our Saviour, our healer, the great physician of souls, typified by the brazen serpent that Moses lifted up in the wilderness, that those who were stung by the fiery serpents might look to him, and be saved.
II.We have the duty we owe to him who bears all these high and honourable titles, and that is to consider him as thus characterized.
Consider what he is in himself, what he is to us, and what he will be to us hereafter and for ever; consider him, fix your thoughts upon him with the greatest attention, and act towards him accordingly; look unto Jesus, the author and finisher of your faith. Here observe,
1.Many that profess faith in Christ have not a due consideration for him; he is not so much thought of as he deserves to be, and desires to be, by those that expect salvation from him.
2.Close and serious consideration of Christ would be of great advantage to us to increase our acquaintance with him, and to engage our love and our obedience to him, and reliance on him.
3.Even those that are holy brethren, and partakers of the heavenly calling, have need to stir up one another to think more of Christ than they do, to have him more in their minds; the best of his people think too seldom and too slightly of him.
4.We must consider Christ as he is described to us in the scriptures, and form our apprehensions of him thence, not from any vain conceptions and fancies of our own.
III.We have several arguments drawn up to enforce this duty of considering Christ the apostle and high priest of our profession.
1.The first is taken from his fidelity, Heb 3:2. He was faithful to him that appointed him, as Moses was in all his house.
(1.)Christ is an appointed Mediator; God the Father has sent and sealed him to that office, and therefore his mediation is acceptable to the Father.
(2.)He is faithful to that appointment, punctually observing all the rules and orders of his mediation, and fully executing the trust reposed in him by his Father and by his people.
(3.)That he is as faithful to him that appointed him as Moses was in all his house. Moses was faithful in the discharge of his office to the Jewish church in the Old Testament, and so is Christ under the New; this was a proper argument to urge upon the Jews, who had so high an opinion of the faithfulness of Moses, and yet his faithfulness was but typical of Christ's.
2.Another argument is taken from the superior glory and excellence of Christ above Moses (Heb 3:3-6); therefore they were more obliged to consider Christ.
(1.)Christ was a maker of the house, Moses but a member in it. By the house we are to understand the church of God, the people of God incorporated together under Christ their maker and head, and under subordinate officers, according to his law, observing his institutions. Christ is the maker of this house of the church in all ages: Moses was a minister in the house, he was instrumental under Christ in governing and edifying the house, but Christ is the maker of all things; for he is God, and no one less than God could build the church, either lay the foundation or carry on the superstructure. No less power was requisite to make the church than to make the world; the world was made out of nothing, the church made out of materials altogether unfit for such a building. Christ, who is God, drew the ground-plan of the church, provided the materials, and by almighty power disposed them to receive the form; he has compacted and united this his house, has settled the orders of it, and crowned all with his own presence, which is the true glory of this house of God.
(2.)Christ was the master of this house, as well as the maker, Heb 3:5, Heb 3:6. This house is styled his house, as the Son of God. Moses was only a faithful servant, for a testimony of those things that were afterwards to be revealed. Christ, as the eternal Son of God, is the rightful owner and sovereign ruler of the church. Moses was only a typical governor, for a testimony of all those things relating to the church which would be more clearly, completely, and comfortably revealed in the gospel by the Spirit of Christ; and therefore Christ is worthy of more glory than Moses, and of greater regard and consideration. This argument the apostle concludes,
[1.]With a comfortable accommodation of it to himself and all true believers (Heb 3:6). Whose house we are: each of us personally, as we are the temples of the Holy Ghost, and Christ dwells in us by faith; all of us jointly, as we are united by the bonds of graces, truths, ordinances, gospel discipline, and devotions.
[2.]With a characteristic description of those persons who constitute this house: "If we hold fast the confidence, and the rejoicing of the hope, firmly to the end; that is, if we maintain a bold and open profession of the truths of the gospel, upon which our hopes of grace and glory are built, and live upon and up to those hopes, so as to have a holy rejoicing in them, which shall abide firm to the end, notwithstanding all that we may meet with in so doing." So that you see there must not only be a setting out well in the ways of Christ, but a stedfastness and perseverance therein unto the end. We have here a direction what those must do who would partake of the dignity and privileges of the household of Christ. First, They must take the truths of the gospel into their heads and hearts. Secondly, They must build their hopes of happiness upon those truths. Thirdly, They must make an open profession of those truths. Fourthly, They must live so up to them as to keep their evidences clear, that they may rejoice in hope, and then they must in all persevere to the end. In a word, they must walk closely, consistently, courageously, and constantly, in the faith and practice of the gospel, that their Master, when he comes, may own and approve them.
Historical interpretation
Six Centuries of Reception
9 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
According to the words of the wise Solomon in the Proverbs, he was created. “The Lord,” he says, “created me.” And he is called “the beginning of the evangelical way” which leads us to the kingdom of heaven, since he is not a creature in substance but was made the “way” in the divine dispensation. For “being made” and “being created” have the same meaning. In fact, as he was made a way, so also was he made a door, a shepherd, a messenger, a sheep, and, in turn, a high priest and apostle, different names given according to the different conceptions.
But when Paul has once taken in hand the flesh, he proceeds to utter all the lowly things, without any fear: for see what he says next:
"Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus, who was faithful to Him that appointed Him, as also Moses was faithful in all His house."
Being about to place Him before Moses in comparison, he led his discourse to the law of the high-priesthood; for they all had a high esteem for Moses: moreover, he is already beforehand casting down the seeds of the superiority. Therefore he begins from the flesh, and goes up to the Godhead, where there was no longer any comparison. He began from the flesh, from His Human nature, by assuming for a time the equality, and says, "as also Moses in all His house": nor does he at first show His superiority lest the hearer should start away, and straightway stop his ears. For although they were believers, yet nevertheless they still had strong feeling of conscience as to Moses. "Who was faithful," he says, "to Him that made Him" - made Him what? "Apostle and High Priest." He is not speaking at all in this place of His Essence, nor of His Godhead; but so far concerning human dignities.
"As also Moses in all His house," that is, either among the people, or in the temple. But here he uses the expression "in His house," just as one might say, concerning those in the household; even as some guardian and steward of a household, so was Moses to the people. For that by "house" he means the people, he added, "whose house we are"; that is, we are in His creation.
"Whence holy brethren" (he says "whence" instead of "for this cause"), "partakers of an heavenly calling" - seek nothing here, if ye have been called yonder - yonder is the reward, yonder the recompense. What then? "Consider the Apostle and High Priest of our profession, Christ Jesus, who was faithful to Him that appointed Him, as also Moses was faithful in all His house." What is "who was faithful to Him that appointed Him?" It is, well disposed, protecting what belongs to Him, not allowing them to be lightly carried away, "as also Moses in all His house"; that is, know who your High Priest is, and what He is, and ye will need no other consolation nor encouragement. Now he calls Him "Apostle," on account of His having been "sent," and "high priest of our profession," that is of the Faith. This One also was entrusted with a people, as the other with the leadership of a people, but a greater one and upon higher grounds.
But once for all heavenly things were made accessible to humans, when one of us humans was assumed and, according to the law of human nature, died and was raised from the dead in a marvelous fashion and, because immortal and incorruptible by nature, ascended into heaven. And he became high priest for the rest of humankind and the pledge for their ascension into heaven.
Because it is also the work of a high priest to enter God’s presence first and then to bring the others close to him, he [Paul] quite rightly calls him high priest, because he did this in fact. Blessed Paul calls him this because by the resurrection of the dead he ascended into heaven and sat down at the right hand of God, and by these events he gave us, too, closeness to God and participation in the good things.
For if he were high priest as God, he would be so before the incarnation. As it is, that he became the apostle of our confession after the incarnation is taught us by the epistle to the Galatians: “But when the time had fully come, God sent forth his Son, born of a woman.”
After having in this fashion completed the comparison with the angels, he makes a parallel with the mighty Moses, greater than all the prophets, so that after showing the difference to be infinite, he may show at the same time the contrast between the covenants, the promises and of course the priests. Once again he mingles exhortation with the comparison lest he seem to be doing it on purpose rather than under pressure of a kind of necessity.
"just as Moses;" so that it is in vain that those who are in rebellion against me say to you that he teaches from Moses, and that he is hostile towards him. But this is introduced secretly and not according to the previous discourse, in order to persuade more. For that which is prepared for defense is more suspicious.
"For this one has been counted worthy of more glory than Moses." Saying the equality of Christ with Moses, he now gently speaks of the superiority, "this one has been counted worthy of more." Who? The Christ understood according to the flesh, is deemed to have greater glory than Moses, insofar as he has greater honor than the house,
"For this one has been counted worthy of more glory than Moses, inasmuch as he who built the house has more honor than the house itself." Now he speaks of the ultimate superiority, and how great it is from God to man, and he says: Moses was faithful in all his house, that is, the people. But he himself was also of the house, and of the people. Therefore, the Christ according to the flesh is deemed worthy of so much greater glory than Moses, as much as, he says, he who built the house has more honor than the house itself. For he refers to the house here as the people along with Moses, since Moses was also one of the people; but Christ is the creator of the house.
If therefore you are partakers and companions of the heavenly calling, seek those things which are above, and let no one speak to you of the things here below; there is the reward, there is the recompense.
"The Apostle and High Priest." Coming into the administration [οἰκονομίαν], he speaks all the humble things freely. He calls him an Apostle because he is sent by the Father as a man. And of the confession of faith, "was faithful." He says that he has a favorable faith preserved towards the Father, and that he thinks the same about saving the people.
He says that he was made an Apostle and High Priest by the one who appointed him, that is, by his Father. There is nothing remarkable here if he speaks thus, once he takes hold of the administration.
"to the one who appointed him." What did he appoint? An Apostle and High Priest. Here he speaks not about essence, nor about divinity, but about human dignities [ἀξιωμάτων].
"just as Moses was faithful in all his house." He is about to set forth Christ according to the flesh, preferring Moses; but since these were also faithful towards whom the word was addressed, they still had great honors concerning Moses, so that they might not immediately close their ears, he does not immediately set forth Christ over Moses, but first equalizes, and then he proceeds to set forth. He called his people to his house. And he said to the people of Moses, because they are set against them. For God also says to him, "Your people have sinned." (Ex. 33:7)
Continue studying Hebrews 3:1 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Hebrews 3:1 serves as a profound exhortation to believers, urging them to fix their gaze intently and thoughtfully upon Jesus Christ. Addressing them as "holy brethren, partakers of the heavenly calling," the author directs their attention to Christ's unique and supreme roles as both the "Apostle" and "High Priest" of their Christian confession, thereby anchoring their faith and providing a steadfast object for their contemplation amidst trials and temptations to waver.
Context
Literary Context
Hebrews 3:1 marks a pivotal transition in the Epistle to the Hebrews. The preceding chapters (Hebrews 1-2) meticulously establish the absolute supremacy of Christ over angels and His full humanity, emphasizing His qualification to be a merciful and faithful high priest (Hebrews 2:17). Having laid this robust theological foundation, the author now pivots from exposition to direct exhortation, calling the readers to actively "consider" the very Christ whose unparalleled superiority and redemptive work have just been so thoroughly demonstrated. This verse sets the stage for the sustained argument in chapters 3 and 4 concerning Christ's superiority to Moses and the importance of holding fast to faith.
Historical & Cultural Context
The Epistle to the Hebrews was written to a community of Jewish Christians, likely in Rome, who were facing significant pressure—possibly persecution or the allure of reverting to the more familiar and tangible rituals of Judaism. They were tempted to abandon their Christian faith, which might have seemed less established or more precarious without a visible temple or an earthly priesthood. The author's repeated emphasis on Christ's superiority to Old Testament figures and institutions (angels, Moses, the Levitical priesthood) directly addresses this temptation, urging them to recognize that Christianity is not a lesser or incomplete form of Judaism, but its divine fulfillment. The concept of a "heavenly calling" would contrast sharply with the earthly, tangible focus of the Old Covenant's temple worship and legal system.
Key Themes
This verse encapsulates several major themes central to the book of Hebrews. Firstly, it underscores the identity of believers as "holy brethren, partakers of the heavenly calling," reminding them of their consecrated status and divine destiny in Christ, which transcends earthly concerns and Jewish traditions. Secondly, the core command to "consider Christ Jesus" highlights the supreme importance of Christology—a deep, sustained contemplation of Jesus' person and work—as the anchor for faith and perseverance. This theme of steadfastness is crucial throughout the epistle, particularly in passages urging believers not to drift away or harden their hearts. Finally, the verse introduces Christ's dual and supreme roles as "Apostle" and "High Priest," titles that are foundational to the author's argument for Christ's unique mediatorial work and His ultimate authority, which will be expounded upon in subsequent chapters, especially regarding His superior priesthood.
Exposition and Analysis
Key Word Analysis
Meaning "to observe fully." This is not a casual glance but an earnest, sustained reflection, a deep and thoughtful contemplation. It implies careful discernment, thorough understanding, and active study of Christ's character, mission, and perfect work. The command is to fix one's mind intently upon Him.
Meaning "a delegate; specially, an ambassador of the Gospel; officially a commissioner of Christ." Christ is presented as God's ultimate messenger, uniquely "sent" from the Father to reveal His will and accomplish salvation. He is the supreme prophet, the one through whom God has spoken definitively (Hebrews 1:1-2).
Meaning "the high-priest (literally, of the Jews, typically, Christ); by extension a chief priest." This title is central to Hebrews, highlighting Christ's role as the perfect mediator between God and humanity. Unlike the Levitical high priests who offered animal sacrifices repeatedly, Christ offered Himself once for all time, making Him the eternal and superior High Priest (Hebrews 7:26-27).
Verse Breakdown
"Wherefore, holy brethren, partakers of the heavenly calling,"
The introductory "Wherefore" (G3606, hóthen') links this exhortation directly to the preceding theological arguments about Christ's superiority. The address "holy brethren" affirms the believers' consecrated status (G40, hágios') and their familial bond in Christ (G80, adelphós'). "Partakers" (G3353, métochos') emphasizes their shared participation in a divine "heavenly calling" (G2032, epouránios' and G2821, klēsis'), a summons from God that originates in heaven and leads to eternal life, contrasting with earthly pursuits.
"consider the Apostle and High Priest of our profession,"
This is the core command. "Consider" (G2657, katanoéō') urges a deep, sustained, and analytical focus. Jesus is presented with two crucial titles: "Apostle" (G652, apóstolos'), signifying His role as God's ultimate messenger sent to humanity, and "High Priest" (G749, archiereús'), denoting His mediatorial role between God and humanity. These roles are "of our profession" (G3671, homología'), referring to the Christian confession or acknowledgment of faith that believers have publicly declared.
"Christ Jesus;"
This final phrase identifies the specific person to be considered. "Christ" (G5547, Christós') is His title, meaning "Anointed One" or Messiah, emphasizing His divine appointment and fulfillment of Old Testament prophecy. "Jesus" (G2424, Iēsoûs') is His personal name, highlighting His humanity and historical reality. Together, "Christ Jesus" points to the incarnate Son of God, the Messiah, who perfectly embodies both the divine commission and the priestly mediation.
Literary Devices
The author employs several powerful literary devices in this concise verse. Primarily, it functions as a direct Exhortation, a forceful command ("consider") designed to elicit a specific response from the audience. The use of Appellations for the believers ("holy brethren, partakers of the heavenly calling") serves as a reminder of their elevated status and shared identity in Christ, fostering a sense of community and shared purpose. This also employs Inclusive Language, drawing the readers into the shared experience of faith. The central focus is achieved through the use of significant Titles for Jesus ("Apostle and High Priest"), which are not merely descriptive but are loaded with theological meaning, setting the stage for the extensive Christological arguments that follow in the epistle. The juxtaposition of "Apostle" (one sent from God to humanity) and "High Priest" (one who represents humanity to God) forms a powerful Antithesis or Complementary Pair, highlighting the comprehensive scope of Christ's mediatorial work.
Theological and Thematic Connections
Hebrews 3:1 serves as a theological anchor, drawing together themes of Christology, ecclesiology, and soteriology. By calling believers to "consider" Christ as both Apostle and High Priest, the author emphasizes His unique and unparalleled authority as God's ultimate revelation and His perfect efficacy as the mediator of a new covenant. This contemplation is not merely intellectual but is intended to fortify faith, provide assurance of salvation, and empower perseverance in the face of apostasy. The "heavenly calling" underscores the eschatological hope and divine origin of the Christian life, contrasting sharply with the earthly limitations of the old covenant. The verse thus sets the stage for a deeper exploration of Christ's superior priesthood and the implications for a life lived by faith.
Reflection and Application
Hebrews 3:1 remains a vital and timeless call to spiritual focus for believers today. In an age saturated with distractions, competing ideologies, and personal challenges, the exhortation to "consider Christ Jesus" is more relevant than ever. This is not a passive thought but an active, intentional, and sustained contemplation of who Jesus is and what He has accomplished. By fixing our gaze on Him as our perfect Apostle and High Priest, we find stability for our faith, guidance for our lives, and strength for perseverance. His role as Apostle reminds us that He is God's ultimate message to humanity, revealing truth and the path to salvation. His role as High Priest assures us of His constant intercession on our behalf, providing access to God and empowering us to approach the throne of grace with confidence. This deep consideration of Christ fosters a resilient faith, enabling us to navigate trials, resist temptations to compromise, and remain steadfast in our heavenly calling, knowing that our salvation is secure through His finished work.
Questions for Reflection
FAQ
Why is Jesus called "Apostle" in this verse, a title usually given to His disciples?
While the term "apostle" (G652, apóstolos') is commonly used for the twelve disciples whom Jesus sent out, its root meaning is "one who is sent" or "a messenger." In Hebrews 3:1, Jesus is called the "Apostle" in a unique and supreme sense. He is not merely an apostle, but the Apostle, because He is God's ultimate and definitive messenger, uniquely sent from the Father to reveal His will and accomplish salvation. Unlike human apostles who deliver a message from God, Jesus is the message. He is the one through whom God has spoken definitively to humanity (Hebrews 1:1-2). This title emphasizes His divine commission and the authority of His revelation.
What is the significance of "our profession" in this verse?
"Our profession" (G3671, homología') refers to the Christian confession or acknowledgment of faith. It signifies the public declaration and allegiance that believers have made to Christ. This is not merely a private belief but a shared, communal confession of faith in Jesus as Lord and Savior. The author is reminding the readers of the foundational truth they have embraced and publicly affirmed. To "consider the Apostle and High Priest of our profession" is therefore to remain steadfast and consistent with the very faith they have confessed, reinforcing the call to perseverance in the face of challenges. It implies that their confession is rooted in the person and work of Christ.
Christ-Centered Fulfillment
Hebrews 3:1 powerfully directs our gaze to Christ as the ultimate fulfillment of God's redemptive plan, embodying roles that no other could. As the "Apostle," Jesus is the supreme messenger of God, the very Word made flesh (John 1:14), perfectly revealing the Father's character and will. He is the one sent from heaven, not merely to speak about God, but to be God's definitive and final revelation to humanity (Hebrews 1:1-2). His entire earthly ministry, culminating in His death and resurrection, was the Father's message of salvation to a lost world (John 3:16). Concurrently, as the "High Priest," Jesus fulfills and transcends the entire Levitical priesthood. Unlike earthly priests who offered repeated sacrifices and were themselves imperfect, Christ offered Himself as the perfect, once-for-all sacrifice for sin (Hebrews 9:26-28). He is our sympathetic and merciful High Priest who intercedes for us eternally at the right hand of God (Hebrews 7:25), granting us bold access to the throne of grace (Hebrews 4:16). Thus, in Christ Jesus, the roles of divine revelation and perfect mediation converge, providing the complete and sufficient foundation for our "heavenly calling" and enabling us to hold fast to our confession without wavering.