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Commentary on Hebrews 3 verses 1–6
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.
The apostles received the gospel for us from the Lord Jesus Christ. Jesus, the Christ, was sent from God. Thus Christ is from God and the apostles from Christ. In both instances the orderly procedure depends on God’s will. And so the apostles, after receiving their orders and being fully convinced by the resurrection of our Lord Jesus Christ and assured by God’s Word, went out in the confidence of the Holy Spirit to preach the good news that God’s kingdom was about to come. They preached in country and city and appointed their first converts, after testing them by the Spirit, to be the bishops and deacons of future believers. Nor was this any novelty, for Scripture had mentioned bishops and deacons long before. For this is what Scripture says somewhere: “I will appoint their bishops in righteousness and their deacons in faith.” And is it any wonder that those Christians whom God had entrusted with such a duty should have appointed the officers mentioned? For the blessed Moses too, “who was a faithful servant in all God’s house,” recorded in the sacred books all the orders given to him, and the rest of the prophets followed in his train by testifying with him to his legislation. Now, when rivalry for the priesthood arose and the tribes started quarreling as to which of them should be honored with this glorious privilege, Moses asked the twelve tribal chiefs to bring him rods, on each of which was written the name of one of the tribes. These he took and bound, sealing them with the rings of the tribal leaders; and he put them in the tent of the testimony on God’s table. Then he shut the tent and put seals on the keys, just as he had on the rods. And he told them, “Brothers, the tribe whose rod puts forth buds is the one God has chosen for the priesthood and for his ministry.” Early the next morning he called all Israel together, six hundred thousand strong, and showed the seals to the tribal chiefs and opened the tent of testimony and brought out the rods. And it was discovered that Aaron’s rod had not only budded but was actually bearing fruit. What do you think, dear friends? Did not Moses know in advance that this was going to happen? Why, certainly. But he acted the way he did in order to forestall anarchy in Israel and so that the name of the true and only God might be glorified. To him be the glory forever and ever. Amen.
Now our apostles, thanks to our Lord Jesus Christ, knew that there was going to be strife over the title of bishop. It was for this reason and because they had been given an accurate knowledge of the future that they appointed the officers we have mentioned. Furthermore, they later added a codicil to the effect that, should these die, other approved men should succeed to their ministry. In the light of this, we view it as a breach of justice to remove from their ministry those who were appointed either by them (i.e., the apostles) or later on and with the whole church’s consent, by others of the proper standing, and who, long enjoying everybody’s approval, have ministered to Christ’s flock faultlessly, humbly, quietly and unassumingly. For we shall be guilty of no slight sin if we eject from the episcopate men who have offered the sacrifices with innocence and holiness.
Now the Word of God is His Son, as we have before said. And He is called Angel and Apostle; for He declares whatever we ought to know, and is sent forth to declare whatever is revealed; as our Lord Himself says, "He that heareth Me, heareth Him that sent Me." From the writings of Moses also this will be manifest; for thus it is written in them, "And the Angel of God spake to Moses, in a flame of fire out of the bush, and said, I am that I am, the God of Abraham, the God of Isaac, the God of Jacob, the God of thy fathers; go down into Egypt, and bring forth My people." And if you wish to learn what follows, you can do so from the same writings; for it is impossible to relate the whole here. But so much is written for the sake of proving that Jesus the Christ is the Son of God and His Apostle, being of old the Word, and appearing sometimes in the form of fire, and sometimes in the likeness of angels; but now, by the will of God, having become man for the human race, He endured all the sufferings which the devils instigated the senseless Jews to inflict upon Him; who, though they have it expressly affirmed in the writings of Moses, "And the angel of God spake to Moses in a flame of fire in a bush, and said, I am that I am, the God of Abraham, and the God of Isaac, and the God of Jacob," yet maintain that He who said this was the Father and Creator of the universe. Whence also the Spirit of prophecy rebukes them, and says, "Israel doth not know Me, my people have not understood Me." And again, Jesus, as we have already shown, while He was with them, said, "No one knoweth the Father, but the Son; nor the Son but the Father, and those to whom the Son will reveal Him." The Jews, accordingly, being throughout of opinion that it was the Father of the universe who spake to Moses, though He who spake to him was indeed the Son of God, who is called both Angel and Apostle, are justly charged, both by the Spirit of prophecy and by Christ Himself, with knowing neither the Father nor the Son. For they who affirm that the Son is the Father, are proved neither to have become acquainted with the Father, nor to know that the Father of the universe has a Son; who also, being the first-begotten Word of God, is even God. And of old He appeared in the shape of fire and in the likeness of an angel to Moses and to the other prophets; but now in the times of your reign, having, as we before said, become Man by a virgin, according to the counsel of the Father, for the salvation of those who believe on Him, He endured both to be set at nought and to suffer, that by dying and rising again He might conquer death. And that which was said out of the bush to Moses, "I am that I am, the God of Abraham, and the God of Isaac, and the God of Jacob, and the God of your fathers," this signified that they, even though dead, are let in existence, and are men belonging to Christ Himself. For they were the first of all men to busy themselves in the search after God; Abraham being the father of Isaac, and Isaac of Jacob, as Moses wrote.
"For this man was counted worthy of more glory than Moses," (Again he is speaking of the Flesh), "inasmuch as he who hath builded the house hath more honor than the house"; Moses himself also (he means) was of the house. Moreover he did not say, For this one was a servant, but the Other a master, but he covertly intimated it. If the people were the house and he was of the people, then he certainly was of the household. For so also we are accustomed to say, such an one is of such an one's house. For here he is speaking of a house, not of the temple, for the temple was not constructed by God, but by men. But He that made him is God. Moses he means. And see how he covertly shows the superiority. "Faithful," he says, "in all His house," being himself also of the house, that is, of the people. The builder has more honor than the house, yet he did not say "the artificer hath more honor than his works," but "he that hath builded the house, than the house."
As great as is the difference between creature and creator, he is saying, so great is the difference between Moses and Christ.
“One who has been worthy of much more glory.” He discussed in what ways Moses is equal to Christ, now he talks about Christ’s superiority. “Of much more.” Who is that? Christ, who is the Word incarnate. “More glory than Moses, just as the builder of a house has more honor than the house itself.” Now he talks about the highest superiority of God over human beings. He says Moses was a faithful ruler over the whole household, that is, over the whole people, yet Moses himself was one of them. Therefore, the humanity of Christ is worthy of so much more honor than the honor of Moses, as the creator is superior to the creation, “just as the builder of a house has more honor than the house itself.” By “house” he means the people who were with Moses, yet Moses was one of them while Christ was the one who created the house.
"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)
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SUMMARY
Hebrews 3:3 establishes the unparalleled superiority of Jesus Christ over Moses by employing a powerful analogy: just as the one who builds a house holds greater honor than the house itself, so Jesus, as the divine builder of God's spiritual household, is worthy of far more glory than Moses, who merely served within that house. This verse serves as a foundational declaration of Christ's inherent divinity and supreme authority, contrasting His creative and foundational role with Moses' faithful but subordinate position.
CONTEXT
Literary Context: Hebrews 3:3 is strategically positioned within the author's sustained argument for the supremacy of Jesus Christ over all previous revelations and figures of the Old Covenant, particularly Moses. Following the declaration in Hebrews 3:1-2, where Jesus is introduced as the "Apostle and High Priest" and acknowledged for His faithfulness, the author immediately elevates Christ above Moses. This verse initiates a crucial comparison that extends through Hebrews 3:1-6, where Moses is depicted as a faithful servant in God's house, while Christ is presented as the Son over God's house, having built it. This comparison is vital for the overarching theological purpose of the epistle: to prevent Jewish Christians from reverting to Judaism by demonstrating the New Covenant's definitive superiority and finality in Christ.
Historical & Cultural Context: For the original Jewish audience of the Epistle to the Hebrews, Moses was arguably the most revered figure in their history, revered as the great lawgiver, prophet, and mediator of the Old Covenant. His leadership in the Exodus, his reception of the Torah on Mount Sinai, and his unique relationship with God (as described in Numbers 12:7) cemented his unparalleled status. The author of Hebrews, writing to a community tempted to abandon their Christian faith for the perceived security of Judaism, directly addresses this reverence. By meticulously demonstrating Christ's superiority, the author aims to show that turning back to Moses and the Old Covenant rituals would be a step down from the ultimate revelation and salvation found in Jesus. The concept of "house" (Greek: oikos) would have resonated deeply, referring not only to a physical dwelling but also to a family, household, or even the temple, representing the community of God's people.
Key Themes: The verse significantly contributes to several major theological themes woven throughout Hebrews. Foremost is Christ's Superiority, unequivocally asserting His greater glory and honor compared to Moses, thereby establishing the New Covenant's preeminence. This theme is further developed by highlighting Divine Sonship, contrasting Moses as a servant with Jesus as the Son, who possesses inherent authority and glory, echoing the opening declarations of Hebrews 1:1-4. The analogy of the "builder" also points to Christ's Creative and Establishing Role, not only in the physical universe (as seen in Colossians 1:16 and John 1:3) but specifically in establishing God's spiritual "house"—His people, the church. This underscores the New Covenant's Foundation, built upon Christ Himself, which is superior to the Old Covenant mediated by Moses.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device employed in Hebrews 3:3 is an Analogy or Metaphor, comparing Jesus to a builder and God's people to a house. This analogy effectively illustrates the profound difference in status and role between Jesus and Moses. Moses was a servant in the house, whereas Jesus is the one who built the house, thus inherently possessing greater authority and honor. This is further reinforced by Comparison and Contrast, as the verse explicitly contrasts the "glory" and "honour" due to Jesus with that of Moses, highlighting Christ's unparalleled superiority. The argument also functions as an A Fortiori Argument ("how much more"), implying that if a human builder is more honored than the house he builds, then how much more should the divine Son who built God's spiritual household be honored above any servant within it.
THEOLOGICAL AND THEMATIC CONNECTIONS
Hebrews 3:3 is a cornerstone of the epistle's Christology, firmly establishing Jesus' divine preeminence and His unique relationship with God as the Son. It underscores that the New Covenant, mediated by Christ, is not merely an upgrade but a complete fulfillment and ultimate revelation, far surpassing the Old Covenant and its most esteemed figure, Moses. This verse elevates Christ as the ultimate authority and foundation of God's people, the church, signifying that our faith and hope must be centered entirely on Him, the divine architect, rather than on any human leader or system, no matter how divinely appointed. The inherent glory of the Son, as the Builder, is qualitatively superior to the reflected glory of the faithful servant, Moses.
REFLECTION AND APPLICATION
The profound truth of Hebrews 3:3 calls believers to a deeper understanding and appreciation of Jesus Christ's supreme authority and inherent glory. Recognizing that Jesus is the Builder and Head of God's spiritual house means that our ultimate allegiance, trust, and worship belong to Him alone. This understanding should inspire us to fix our eyes upon Him, the author and perfecter of our faith, acknowledging that no human leader, tradition, or system can offer the same foundational security and eternal hope that Christ provides. As members of the "house" that Christ built, we are called to live in a manner that honors Him, participating in His divine purposes and reflecting His character to the world. Our identity and security are found not in our own efforts or achievements, but in the one who is worthy of more glory than all others.
Questions for Reflection
FAQ
Why is Moses chosen for comparison with Jesus in this passage?
Answer: Moses was chosen for comparison with Jesus because he was the most revered and foundational figure in Jewish history and tradition, representing the Old Covenant, the Law, and God's direct revelation to Israel. For the original audience of the Epistle to the Hebrews, who were Jewish Christians tempted to revert to Judaism, a direct comparison with Moses was essential to demonstrate Christ's ultimate superiority. The author acknowledges Moses' faithfulness as a servant but then elevates Jesus as the divine Son and Builder of God's house, thereby establishing the New Covenant's definitive supremacy and the finality of Christ's work. This comparison helps the audience understand that Jesus is the fulfillment of all that Moses represented and more, as foreshadowed in Deuteronomy 18:15.
What does "the house" refer to in this verse?
Answer: In Hebrews 3:3, "the house" (Greek: oîkos) metaphorically refers to the household or family of God. This encompasses the entire community of God's people, both Old Testament saints and New Testament believers, who constitute the spiritual dwelling place of God. While Moses served faithfully in this house (representing God's people under the Old Covenant), Jesus is presented as the one who built this house, signifying His role as the divine architect and foundation of the church, the new covenant community. This concept is further developed in passages like 1 Peter 2:5, where believers are called "living stones" built into a spiritual house, and Ephesians 2:19-22, which speaks of believers as members of God's household, built on the foundation of the apostles and prophets, with Christ Jesus Himself as the chief cornerstone.
CHRIST-CENTERED FULFILLMENT
Hebrews 3:3 powerfully declares Christ's unique and ultimate fulfillment of God's redemptive plan by presenting Him as the divine Builder of God's spiritual house. While Moses faithfully served within the Old Covenant "house" of Israel, Jesus, the eternal Son, is the very architect and foundation of the New Covenant "house"—the church, the community of all believers. This highlights His pre-existence and creative power, as "all things were made through Him, and without Him was not anything made that was made" (John 1:3). Christ's glory surpasses Moses' because His is inherent, the glory of the Creator, not merely a reflection. He did not merely mediate a law; He established a new covenant with His own blood, building a living temple composed of His redeemed people. This fulfillment is seen in His incarnation, where "the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father" (John 1:14). As the one "who is the image of the invisible God, the firstborn of all creation. For by him all things were created" (Colossians 1:15-16), Jesus is the ultimate cornerstone upon which God's eternal dwelling is built (Ephesians 2:20), establishing a foundation no one else can lay (1 Corinthians 3:11). He is the one who promised, "I will build my church, and the gates of hell shall not prevail against it" (Matthew 16:18), thus fulfilling the longing for a permanent, spiritual dwelling place for God among His people.