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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.
And Moses himself, being a man of God, was indeed given as a god before Pharaoh; but he is not properly termed Lord, nor is called God by the prophets, but is spoken of by the Spirit as "Moses, the faithful minister and servant of God," which also he was.
"For a testimony of those things which shall be spoken." What meanest thou? Doth God receive the witness of man? Yes, certainly. For if He call to witness heaven and earth and hills (saying by the prophet, "Hear, O heaven, and give ear, O earth, for the Lord hath spoken" - and "Hear ye ravines, foundations of the earth, for the Lord hath a controversy with His people"), much more men; that is, that they may be witnesses, when themselves the Jews are shameless.
"And Moses verily was faithful in all His house, as a servant, for a testimony of those things which were to be spoken." See also another point of superiority, that which is derived from the Son and the servants. You see again that by the appellation of The Son, he intimates true relationship.
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.
Since he had called the people and also Moses, he remained in the figure of speech and said, These are the creations and servants. For there is no house unless something has been constructed. But all things have been constructed, including the house by Christ. Therefore, as it is fitting that he who created has preeminence over the work he created, so Christ has preeminence over Moses.
“And Moses indeed was faithful in all his house." Then Paul speaks of another distinction between Christ and Moses, that Moses was faithful as a servant, while the Christ was a genuine Son and of the same essence. For since he called Christ faithful above, and also Moses faithful, he explains the distinction of the faithful.
"for a testimony of those things which were to be spoken." To be a witness of the things spoken by God to the Jews, so that they may not be caught in the time of judgment. For it is customary for God to take heaven and earth and the depths as a testimony. "For hear, he says, O heaven, and give ear, O earth." (Deut. 32:1) And again, "Hear, O depths." (Ps. 130:1)
— “But Christ as a Son.” For even if he is called faithful, Paul says, it is as a genuine Son that he is faithful, fulfilling the will of the Father, rather the common will of the holy Trinity.
"whose house we are."Here we are the house of Christ, the faithful, according to what is written: “I will dwell in them.” (Lev. 27:12; 2 Cor. 6:16) —
“if we hold fast the confidence.” We shall be his house if we do not shrink back because of the faith that belongs to him, but boast with boldness, and hope to receive good things from Him as God, not being shaken or doubting in anything.
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SUMMARY
Hebrews 3:5 underscores Moses' unwavering faithfulness and esteemed position within God's "house"—the community of Israel. The verse portrays Moses as a diligent servant whose entire ministry and the revelation given through him served as a crucial preparatory witness, pointing forward to the greater and ultimate revelation that would be delivered by Jesus Christ. It sets the stage for the author's argument for Christ's supremacy over Moses, highlighting the Old Covenant's role in foreshadowing the New.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The author of Hebrews employs several literary devices in this verse. Comparison is implicitly at play, as Moses' faithfulness as a servant is presented to set up the subsequent, explicit comparison with Christ's superior faithfulness as a Son (in Hebrews 3:6). The phrase "in all his house" functions as a Metaphor, where "house" represents the people of God, Israel, whom Moses faithfully led and served. Furthermore, the concept of Moses' ministry being "for a testimony of those things which were to be spoken after" clearly indicates Foreshadowing and Typology. Moses and the Old Covenant serve as a type, a prefigurement, of Christ and the New Covenant, demonstrating God's consistent, progressive redemptive plan.
THEOLOGICAL AND THEMATIC CONNECTIONS
Hebrews 3:5 is foundational to understanding the relationship between the Old and New Covenants. It establishes Moses' significant, God-ordained role as a faithful servant and mediator of the Law, but critically frames his ministry as preparatory and anticipatory. The Old Covenant, with its laws, rituals, and figures like Moses, was a divinely appointed "testimony" pointing forward to the ultimate reality found in Jesus Christ. This perspective prevents a dismissal of the Old Testament while simultaneously asserting the New Covenant's superiority and fulfillment in Christ. It underscores that God's plan of salvation is unified and progressive, with the former covenant serving as a necessary foundation and witness to the latter.
REFLECTION AND APPLICATION
Hebrews 3:5 invites us to appreciate the faithfulness of God's chosen servants throughout history, while always directing our ultimate gaze to Jesus Christ. Moses, a giant of faith and leadership, served God's "house" with unwavering dedication, but his role was always to point beyond himself to the coming Messiah. For us today, this means recognizing that while human leaders and institutions are vital, they are always subordinate to Christ and exist to serve His purposes. Our faith is not ultimately in a system, a tradition, or a person, but in the living Son of God. This verse encourages us to read the Old Testament not merely as historical narrative or a list of laws, but as a rich tapestry of promises, types, and prophecies that find their ultimate meaning and fulfillment in Jesus. It calls us to live with the same faithfulness Moses displayed, but with our eyes fixed on Christ, the Builder and Head of the new "house" of God, the Church.
Questions for Reflection
FAQ
What does "his house" refer to in Hebrews 3:5?
Answer: In this context, "his house" (οἶκος) refers to God's household, which primarily means the nation of Israel, the people whom God chose and with whom He established His covenant. Moses was entrusted with the care, leadership, and mediation of God's law to this "house." The author of Hebrews will later expand this concept to include the New Testament church as God's spiritual house.
How does Moses' faithfulness compare to Christ's faithfulness in Hebrews?
Answer: Hebrews 3:5 highlights Moses' faithfulness as a servant in God's house. The very next verse, Hebrews 3:6, draws a crucial distinction: "But Christ as a Son over his own house; whose house are we." While Moses was faithful in the house, Jesus is faithful over the house, as its divine Son and Builder. This signifies Christ's inherent authority and ownership, contrasting with Moses' delegated authority. Moses faithfully served a house built by another; Christ built the house and rules over it.
CHRIST-CENTERED FULFILLMENT
Hebrews 3:5 powerfully sets the stage for the Christ-centered message of the entire epistle. Moses, though supremely faithful and divinely appointed, is presented as a servant whose entire ministry served as a "testimony of those things which were to be spoken after." This means Moses and the Old Covenant were not the final word, but a prophetic signpost pointing directly to Jesus Christ. The Law given through Moses, with its sacrifices and rituals, was a shadow of the true substance found in Christ, who is the Lamb of God who takes away the sin of the world. Moses led Israel through the wilderness to the promised land, but Jesus leads His people into the true rest of God (Hebrews 4:9-10). Moses mediated the Old Covenant, but Christ is the mediator of a better covenant, established on better promises. Ultimately, Moses' faithfulness as a servant foreshadowed the perfect faithfulness of the Son, Jesus, who not only served in God's house but built it and now reigns over it, fulfilling all that Moses and the prophets testified was to come (Luke 24:44).