Ed Urzi

“Therefore, holy brothers and sisters, partners in a heavenly calling, take note of Jesus, the apostle and high priest whom we confess, who is faithful to the one who appointed him, as Moses was also in God’s house” (Hebrews 3:1-2 NET).

This portion of Scripture tells us that Moses and Jesus were each faithful to God. However, faithfulness was not the only similarity that existed between their respective ministries. For instance…

• Moses chose to leave his place in Pharaoh’s family in order to identify with the people of Israel. Jesus’ willingly left His place in heaven to identify with and deliver humanity from sin.
• Moses performed many miracles in validating God’s call upon his life. Jesus also performed many miracles in ministering to others and validating God’s call upon His life.
• God communicated His directives through Moses and Jesus. For example, Moses received the Ten Commandments and the other aspects of the Mosaic Law from God and taught them to the people of Israel. Jesus did so through the Beatitudes.
• Both were involved in providing nourishment for others in the form of bread. Moses is associated with the bread from heaven that God provided for the nation of Israel during their decades-long journey in the wilderness. Jesus also served as God’s provision in identifying Himself as the Bread of Life.
• Moses (Exodus 32:32) and Jesus (John 10:17) each expressed their willingness to sacrifice their lives.
• Moses was rejected by others on multiple occasions. Jesus was also rejected by the spiritual leadership of His day and those who crucified Him.
• Finally, Moses and Jesus referenced one another in their respective ministries. For instance, Moses told the people of Israel, “The Lord your God will raise up for you a Prophet like me from your midst, from your brethren. Him you shall hear” (Deuteronomy 18:15). Jesus subsequently made the following comment to the religious establishment of His day: “Do not think that I shall accuse you to the Father; there is one who accuses you—Moses, in whom you trust. For if you believed Moses, you would believe Me; for he wrote about Me. But if you do not believe his writings, how will you believe My words?” (John 5:45-47).

In addition, we should also note that Moses held the honor of meeting with Jesus on the Mount of Transfiguration (Matthew 17:1-8). Yet despite these similarities, the following verses of Hebrews chapter three will go on to demonstrate Jesus’ clear superiority over Moses through the use of an architectural metaphor.

“And so, dear brothers and sisters who belong to God and are partners with those called to heaven, think carefully about this Jesus whom we declare to be God’s messenger and High Priest. For He was faithful to God, who appointed him, just as Moses served faithfully when he was entrusted with God’s entire house” (Hebrews 3:1-2 NLT).

In addition to His role as an apostle, Hebrews 3:1 also refers to Jesus as “High Priest.” In Jesus’ day, one of the primary duties of a priest involved the act of representing others before God. A priest was also responsible to present the sacrificial offerings that were necessary to atone for (or make up for) the sins of the people, including himself.

The “High Priest” was the central human figure in this sacrificial system. The High Priest was the only person who was permitted to enter the innermost part of the Temple known as the Most Holy Place. This occurred once a year on the Day Of Atonement (also known as Yom Kippur) when a sacrifice was offered for the sins of the nation, as described in Leviticus chapter sixteen.

It was there within that room that the High Priest came into God’s direct presence. He also came face to face with the Ark of the Covenant, the golden chest that held the Ten Commandments, a jar of manna, and Aaron’s staff that budded (see Hebrews 9:4).

A great veil separated this area from the rest of the Temple. Regarding that veil, one commentator tells us, “The Veils before the Most Holy Place were 40 cubits (60 feet) [or about 18 meters] long, and 20 [cubits] (30 feet) [or about 6 meters] wide, of the thickness of the palm of the hand… these Veils were so heavy, that, in the exaggerated language of the time, it needed 300 priests to manipulate each” ₍₁₎

The New Testament Gospel of Mark tells us that this enormous curtain-like structure was torn from top to bottom upon Jesus’ death (see Mark 15:37-38). The fact that this veil was torn in that direction is significant, for it indicates that God was responsible for orchestrating this event. It further served to demonstrate that access to God’s dwelling place was now freely available to all through Jesus’ sacrificial work on the cross.

Finally, Jesus’ atoning death brought closure to the Old Testament sacrificial system, for as we’ll later read in Hebrews chapter nine, “…He has appeared to put away sin by the sacrifice of Himself” (Hebrews 9:26).

(1) Alfred Edersheim The Life and Times of Jesus the Messiah, Book 5, chapter 15

“Therefore, holy brothers and companions in a heavenly calling, consider Jesus, the apostle and high priest of our confession; He was faithful to the One who appointed Him, just as Moses was in all God’s household” (Hebrews 3:1-2 HCSB).

It is probably safe to say that most people associate the word “apostle” with the Biblical group of individuals who were chosen by Jesus to represent Him. Because of this, it may seem unusual to see this word associated with Jesus Himself here in Hebrews 3:1. While other descriptive terms for Jesus (such as “Savior” and “Lord”) may seem more familiar, the word “apostle” is wholly appropriate when we consider the definition of this word.

You see, an apostle is a “commissioned representative” much like an emissary or a spokesperson. One source explains the meaning of this important term…

“The word apostle is the translation of apostolos, a Greek word made up of apo ‘from’ and stello ‘to send,’ thus referring to the act of sending someone on a commission to represent the sender. It was used of a messenger or an envoy who was provided with credentials. Our word ambassador would be a good translation.” ₍₁₎

However, we should also note that Hebrews 3:1 does not refer to Jesus as “an” apostle. Instead, this verse identifies Him as “the” apostle. In other words, Jesus is God’s foremost representative, and the message He communicates is one of salvation and forgiveness for those who place their faith in Him. The Gospel of Luke records that message for us…

“So (Jesus) came to Nazareth, where He had been brought up. And as His custom was, He went into the synagogue on the Sabbath day, and stood up to read.

And He was handed the book of the prophet Isaiah. And when He had opened the book, He found the place where it was written: ‘The Spirit of the Lord is upon Me, Because He has anointed Me To preach the gospel to the poor; He has sent Me to heal the brokenhearted, To proclaim liberty to the captives And recovery of sight to the blind, To set at liberty those who are oppressed; To proclaim the acceptable year of the Lord.’

Then He closed the book, and gave it back to the attendant and sat down. And the eyes of all who were in the synagogue were fixed on Him. And He began to say to them, ‘Today this Scripture is fulfilled in your hearing'” (Luke 4:16-21).

Since Hebrews 3:1 represents the only Biblical instance where Jesus is addressed in this manner, we would do well to note this apostolic aspect of His ministry.

(1) Kenneth S. Wuest, Word Studies in the Greek New Testament (note on Galatians 1:1) Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

“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” (Hebrews 3:1-2 KJV).

So, the opening verse of Hebrews chapter three begins with an address to the “…holy brothers and sisters, partakers of a heavenly calling…” (NASB). Unfortunately, this word “holy” is a word that people often seem to use with little concern for its meaning.

For instance, some may equate “holiness” with a stoic, self-denying lifestyle. Others feel comfortable using the word “holy” as part of an exclamation or expression of surprise. However, those who use this word in a flippant or irreverent manner might be less inclined to do so if they knew what it actually meant.

You see, the word “holy” expresses the qualities of moral purity and ethical perfection, especially when used in relation to God. It also encompasses a person or thing that has been set apart from others. When used correctly, the word “holiness” conveys God’s moral perfection and complete separation from anything that might be wrong, corrupt, immoral, or impure. In light of this, a person who uses the word “holy” in a way that doesn’t honor God’s sacred character is someone who fails to represent Him in an appropriate manner.

We should also note that the Biblical book of Revelation associates holiness with Christ Himself. As Jesus stated in His own words…

“Write this letter to the angel of the church in Philadelphia. This is the message from the one who is holy and true. He is the one who has the key of David. He opens doors, and no one can shut them; he shuts doors, and no one can open them” (Revelation 3:7 NLT).

Truth and holiness are not simply characteristics that Jesus possesses- they are intrinsic elements of His being. While there were many so-called “gods” in the New Testament era (just as there are many such “gods” today), none of those so-called gods held a valid claim to holiness. Only Jesus could legitimately make that claim, and the same is true today.

In the context of Hebrews 3:1, holiness serves to characterize those who had been set apart by God. Thus, “The word ‘holy’ here does not have particular reference to a quality of life but to a position in salvation… Thus, the basic idea of the word is that of a set-apart, a separated position with reference to God.” ₍₁₎

(1) Kenneth S. Wuest, Word Studies in the Greek New Testament (Hebrews 3:1) Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

Much like a good attorney who methodically builds his or her case in a court of law, the author of Hebrews has been building a case for Christ throughout the opening chapters of this epistle. For instance, our author has already established that Jesus is greater than the prophetic messengers of the Old Testament…

“God, who at various times and in various ways spoke in time past to the fathers by the prophets, has in these last days spoken to us by His Son, whom He has appointed heir of all things, through whom also He made the worlds” (Hebrews 1:1-2).

The following chapter affirmed Jesus’ superiority over angelic beings as well…

“The Son is the radiance of God’s glory and the exact expression of His nature, sustaining all things by His powerful word. After making purification for sins, He sat down at the right hand of the Majesty on high. So He became higher in rank than the angels, just as the name He inherited is superior to theirs” (Hebrews 1:3-4 HCSB).

Here now in Hebrews chapter three, our author will continue to press his argument with respect to the single greatest figure in Jewish history: Moses…

“Therefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our confession, Christ Jesus, who was faithful to Him who appointed Him, as Moses also was faithful in all His house” (Hebrews 3:1-2).

We can turn to a brief excerpt from the Old Testament book of Nehemiah to explain why Moses is such a revered figure among the Jewish people. In speaking of God’s relationship with the nation of Israel, that portion of Scripture tells us…

“You came down on Mount Sinai, and spoke to them from heaven. You gave them impartial ordinances, reliable instructions, and good statutes and commands. You revealed your holy Sabbath to them, and gave them commands, statutes, and instruction through your servant Moses” (Nehemiah 9:13-14 CSB).

Yet even though Moses is recognized as Israel’s great lawgiver, he did more than simply proclaim these Old Testament laws. You see, Moses was also someone who held a deeply personal relationship with God as reflected in the words of Exodus 33:11: “…the Lord spoke to Moses face to face, as a man speaks to his friend…”

In light of this, our author encourages us to consider, or carefully study Jesus in comparison. We’ll follow along with our author as he builds his case for Jesus’ supremacy over this great Old Testament figure throughout the remainder of this chapter. But first, we’ll review some other aspects of Hebrews 3:1-2 that merit our attention over the next few studies.

“For in that He Himself has suffered, being tempted, He is able to aid those who are tempted” (Hebrews 2:18).

Perhaps the greatest illustration of this passage from the life of Christ is recorded for us in the Gospel of Matthew…

“Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. And after fasting forty days and forty nights, he was hungry. And the tempter came and said to him, ‘If you are the Son of God, command these stones to become loaves of bread.’ But he answered, ‘It is written, “‘Man shall not live by bread alone, but by every word that comes from the mouth of God.'”

Then the devil took him to the holy city and set him on the pinnacle of the temple and said to him, “If you are the Son of God, throw yourself down, for it is written, “‘He will command his angels concerning you,'” and “‘On their hands they will bear you up, lest you strike your foot against a stone.'” Jesus said to him, “Again it is written, “‘You shall not put the Lord your God to the test.'”

Again, the devil took him to a very high mountain and showed him all the kingdoms of the world and their glory. And he said to him, “All these I will give you, if you will fall down and worship me.” Then Jesus said to him, ‘Be gone, Satan! For it is written, “‘You shall worship the Lord your God and him only shall you serve.'”

Then the devil left him, and behold, angels came and were ministering to him” (Matthew 4:1-11 ESV).

The following commentary shares some valuable observations on this episode from Jesus’ life as we close our look at Hebrews chapter two…

“Because He Himself has suffered and has been tempted, He is able to aid those who are going through temptation. He can help others going through it because He has been there Himself.

Here again we must add a word of qualification. The Lord Jesus was tempted from without, but never from within. The temptation in the wilderness shows Him being tempted from without. Satan appeared to Him and sought to appeal to Him by external stimuli. But the Savior could never be tempted to sin by lusts and passions within, for there was no sin in Him and nothing to respond to sin. He suffered, being tempted. Whereas it pains us to resist temptation, it pained Him to be tempted.” ₍₁₎

(1) William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad Thomas Nelson Publishers p.2166

“For it is clear that He does not reach out to help angels, but to help Abraham’s offspring. Therefore, He had to be like His brothers in every way, so that He could become a merciful and faithful high priest in service to God, to make propitiation for the sins of the people” (Hebrews 2:16-17 HCSB)

Hebrews 2:17 marks the first appearance of a concept that will assume greater prominence later in the book of Hebrews: Jesus’ role as high priest. In the New Testament era, a Jewish priest held parallel roles in representing God to others and others to God. A priest was also responsible for administrating the various offerings to atone for the individual and corporate sins of the people.

The “high priest” served as the central human figure in this sacrificial system. The high priest was the only person permitted to enter the innermost part of the Temple (or the Most Holy Place) once a year to make a sacrificial offering for the sins of the nation. He ministered there behind a great veil that separated the Most Holy Place from other portions of the Temple.

However, Matthew 27:50-51 tells us that this veil was split in two from top to bottom upon Jesus’ sacrificial death. This indicated that access to God now was freely available through Christ. Thus, it was no longer necessary for a human priest to act as a mediator. Instead, Jesus became our high priest in bridging the gap between God and humanity through His atoning death on the cross.

Before we examine that subject in greater detail, we first come to an important term: propitiation. This word refers to the satisfaction of God’s justice and the appeasement of His righteous anger towards those who have broken His laws. One source offers a brief, but comprehensive explanation of this Biblical doctrine…

“There are only four passages in the New Testament where the word propitiation is used in particular connection with the atoning work of Jesus on the cross (Rom. 3:25; Heb. 2:17; 1 John 2:2; 4:10). However, the concept of propitiation is pervasive. It is a personal idea (someone must be propitiated) that means more than the impersonal notion of expiation, which means to take away or remove something (as in sin and guilt).

To propitiate someone is to ‘appease or pacify his anger.’ Propitiation, then, necessarily presupposes anger that needs to be appeased. When the death of Christ is described in propitiatory terms, it is the holy wrath of God against sin that is in view. Jesus propitiates God by substituting Himself in the place of sinners and enduring divine wrath that justly should be unleashed on them.” ₍₁₎

(1) Parsons. Burk. John Calvin: A Heart for Devotion, Doctrine, and Doxology © 2008 by Burk Parsons [pg. 163]

“For indeed He does not give aid to angels, but He does give aid to the seed of Abraham. Therefore, in all things He had to be made like His brethren, that He might be a merciful and faithful High Priest in things pertaining to God, to make propitiation for the sins of the people” (Hebrews 2:16-17).

This reference to “Abraham’s seed” links Hebrews 2:16 with the Old Testament patriarch who is widely recognized as the father of those who are justified by faith. For instance, Genesis 15:6 tells us, “Abram believed the Lord, and the Lord counted him as righteous because of his faith” (NLT). The New Testament book of Romans builds upon that passage in the following manner…

“Clearly, God’s promise to give the whole earth to Abraham and his descendants was based not on his obedience to God’s law, but on a right relationship with God that comes by faith… So the promise is received by faith. It is given as a free gift. And we are all certain to receive it, whether or not we live according to the law of Moses, if we have faith like Abraham’s. For Abraham is the father of all who believe” (Romans 4:9-13 NLT).

So Abraham trusted God to keep his promises. Those who follow his good example represent “…the seed of Abraham” according to Galatians 3:6…

“Consider the experience of Abraham; as the scripture says, ‘He believed God, and because of his faith God accepted him as righteous.’ You should realize, then, that the real descendants of Abraham are the people who have faith. The scripture predicted that God would put the Gentiles right with himself through faith. And so the scripture announced the Good News to Abraham: ‘Through you God will bless all people.’ Abraham believed and was blessed; so all who believe are blessed as he was” (GNT).

Unlike angelic beings, God promises to aid those who similarly place their faith and trust in Him through Christ. Therefore, we can take comfort in the assurance of God’s mercy from this passage…

“The Greek word ‘merciful’ speaks of that feeling of sympathy with the misery of another that leads one to act in his behalf to relieve that misery. The idea is that of a compassionate heart leading one to acts of mercy, the purpose of which is to relieve the suffering and misery of the object of that compassion. The Lord Jesus, being such a compassionate high priest, is, therefore, a faithful one, the word ‘faithful’ here having the idea of fidelity.” ₍₁₎

(1) Kenneth S. Wuest, Word Studies in the Greek New Testament [note on Hebrews 2:17] Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

“Inasmuch then as the children have partaken of flesh and blood, He Himself likewise shared in the same, that through death He might destroy him who had the power of death, that is, the devil, and release those who through fear of death were all their lifetime subject to bondage” (Hebrews 2:14-15).

A brief perusal through the Biblical Scriptures should quickly demonstrate that God’s Word does not avoid difficult or uncomfortable topics. Hebrews 2:14-15 exemplifies this reality by dealing with a subject that many seek to avoid: death.

For instance, it is not unusual to encounter those who are (or have been) haunted by a fear of death. Now, before we continue, it may be helpful to distinguish between two different but related concepts: the cause of death and the act of death. You see, it is one thing to fear a tragic cause of death, for no reasonable person ever wants to perish in an accidental or catastrophic manner. However, it is something quite different to face the prospect of an afterlife with a sense of torment, dread, or terror.

To paraphrase Hebrews 2:15, those who fall into this latter category are held in bondage to the fear of death. Since it is natural to experience a sense of apprehension in the face of the unknown, there are many who fear what might happen when they pass from this earthly life. Such fear can tyrannize those who hold a nagging (and valid) suspicion that there is more to our existence than what we experience now.

The remedy for such fear involves taking the unknown quality of death and turning it into a known quality. This is exactly what Jesus has done for us. Those who know Christ know someone who has been on the other side of the death experience and has returned to tell us about it (Revelation 1:18). For example, Jesus gave us the following word of assurance in the New Testament Gospel of John…

“Let not your hearts be troubled. You are trusting God, now trust in me. There are many homes up there where my Father lives, and I am going to prepare them for your coming. When everything is ready, I will come and get you, so that you can always be with me where I am. If this weren’t so, I would tell you plainly” (John 14:1-3).

A Christian need never fear death, for Jesus is the resurrection and the life. For those who are in Christ, death involves a transition from this temporary, physical life to eternal life with God.

“Since therefore the children share in flesh and blood, he himself likewise partook of the same things, that through death he might destroy the one who has the power of death, that is, the devil, and deliver all those who through fear of death were subject to lifelong slavery” (Hebrews 2:14-15 ESV).

We often use the word “death” in a variety of contexts. For instance, we might employ this word to describe an inanimate object (like a battery) that has ceased to function. But while we may easily recharge a battery that has “died,” this word has a far great implication when used in a human sense.

You see, we can associate the word “death” with the idea of “separation” in a physical or spiritual context. For example, physical death occurs when a person’s spirit separates from his or her physical body, for “…the body without the spirit is dead…” (James 2:26). This corresponds to the “first death” mentioned within the Biblical book of Revelation (see Revelation 20:11-13).

The book of Revelation also defines another type of death known as the “second death” (Revelation 20:14-15). This form of death results in separation from God. Adam and Eve were the first to experience this type of death and it will ultimately affect those who wants nothing to do with God for all eternity.

But in what sense does the devil hold the “the power of death” over individual human beings? The late Christian author and philosopher Norman Geisler offers the following explanation…

“God is sovereign over all life. Only He can create it, and only He has determined the number of our days (Ps. 90:10–12) and has ‘appointed’ the day of our death (Heb. 9:27). But by tempting Adam and Eve, the devil succeeded in bringing on the human race God’s pronounced judgment of death for disobedience (Gen. 2:17; Rom. 5:12).

So, in this sense, the devil may be said to have had the power of death (Heb. 2:14). However, by tasting death for every man (Heb. 2:9) and rising triumphantly from the grave (Rom. 4:25), Christ now holds ‘the keys of Hades and of Death’ (Rev. 1:18), having ‘abolished death and brought life and immortality to light through the Gospel’ (2 Tim. 1:10).” ₍₁₎

Another Biblical scholar concludes this thought…

“Having tempted humanity to sin, the devil acts as an accuser (Rev. 12:10), demanding that a just punishment be exacted; and ‘the wages of sin is death’ (Rom. 6:23; cf. 1 Cor. 15:56). The devil’s power to kill is destroyed only when our sin has been punished—in Christ’s death. Then his accusations have no ground (Col. 2:14, 15).” ₍₂₎

(1) Geisler, N. L., & Howe, T. A. (1992). When critics ask : a popular handbook on Bible difficulties (pp. 511–512). Wheaton, Ill.: Victor Books.

(2) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2200). Orlando, FL: Reformation Trust.