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Studies In Hebrews #2
Hebrews 3:1 - 6:8
The Superiority Of Jesus To Moses (3:1-6)
Although Jesus is above angels in rank He lowered Himself to become a man so He
could be a merciful and faithful High Priest, to destroy the power of Satan, to
deliver those in bondage to sin and to help those who are tempted (Heb. 1 & 2).
Based upon these things, "Wherefore" (3:1), the writer calls upon his readers to
"consider the Apostle and High Priest of our confession, even Jesus". He wants
them to fix their attention on Jesus and come to understand some important
things about Him.
This is the only place where Jesus is referred to as being an Apostle. An
apostle literally is "one who is sent forth." By considering the apostles of
Jesus we can understand some things about His being an apostle. First, none of
them chose to be apostles, but rather were chosen to be such by Jesus (Jn.15:16;
Lk.6:13). They were "sent forth" by the one who chose them. In the same way
Jesus did not choose to become an apostle but was appointed such (3:2; cf.1
Jn.4:14). Second, none of the apostles of Jesus chose for himself the work he
would do or the message he would proclaim. They were "sent forth" with a
particular work and message
(cf.Mk.16:15). Likewise Jesus was "sent forth" from the Father with a particular
work and message (Jn.6:38-40). Truly Jesus was an apostle. Moses also was an
apostle of God (cf.3:2). He was never called an apostle but was referred to as
"one sent" (Ex.3:10,13,15; 4:28; 5:22; 7:16).
There are three ways in which Jesus is shown to be superior to Moses. First,
Moses, as a man, was a little lower than the angels (2:7). However, Jesus was
above angels in rank (chapt.1). Therefore, Jesus is superior to Moses. Second,
the builder of a house is always worthy of more glory than the house itself
(3:3,4). In other words, Moses was a part of the house (Nation) of Israel
whereas Jesus, as God, built the house. Therefore, Jesus is superior to Moses.
Third, Moses was a servant
in God's house whereas Jesus is a Son over God's house (3:5,6). Since Jesus is a
"Son over" and Moses a "servant in" then Jesus is superior to Moses. The
apostleship of Jesus is superior to that of Moses and, therefore, His message
should be heeded. It would be a tragic mistake for the Christian to reject
Christ even for Moses.
The Danger Of Unbelief (3:7-19)
In 3:6 the author states that Christians are the house of God (see also 1
Tim.3:15; 1 Cor.3:9; Eph.2:19-22; 1 Pet.2:5) if we will "hold fast...firm unto
the end." Here he goes from argument to exhortation. He exhorts them to hold
fast by showing them the consequences of not holding fast. He first quotes from
Psalms 95:7b-11. The Psalmist alludes to Israel's journey from Egypt to Canaan
through the wilderness. An entire generation of Israelites were not permitted to
enter the promised rest
(land) "because of unbelief" (3:19). They doubted the power of God to drive out
the inhabitants of the land. They perished in the wilderness because of their
unbelief. Since unbelief caused many of the Israelites to perish under Moses,
Christians, under Jesus who is superior to Moses, will surely perish if we make
the same mistake. The Hebrew writer, therefore, encouraged them to "take heed"
and "exhort one another day by day" (3:12,13). There is danger in unbelief! This
is why it is important for us, as brethren, to not only assemble together
regularly but also be in contact with each other throughout the week. If we do
not "take heed"
and "exhort one another day by day" then unbelief will creep in and many will
not be able to enter into our promised rest as discussed in chapter 4.
Our Promised Rest (4:1-13)
Chapter 3 dealt with how a generation of the Israelites were not able to enter
into their promised rest, the land of Canaan, because of unbelief. This unbelief
caused them to be disobedient to the will of God (3:18). The Hebrew writer used
these facts to emphasize to his readers the importance of taking heed and
exhorting one another day by day (3:12,13) so they would not become guilty of
the same under a system far superior to that of old.
He continues the thought into chapter 4 of entering into a promised rest. The
promise of rest for the Israelites was fulfilled when they took possession of
the land of Canaan. But a promised rest yet remained (4:1). David referred to
this rest long after Israel entered Canaan (4:7,8). The reader is encouraged to
have fear lest they fall short of this promised rest.
What is the "rest" which is yet promised the people of God? We have seen before
that the rest a generation of Jews were not able to enter was the promised land
of Canaan. But it seems there is another rest they were not able to enter into
because of their unbelief. Verse 6 points out that there remains a rest which
some should enter into, which rest the Israelites failed to enter because of
disobedience. But what was the "rest" they could not enter which is yet promised
God's people? In verse 3 the writer quotes Psalms 95:11 where God refers to this
rest as "my rest". In what sense does God speak of "my rest"? Does it simply
mean "the rest which I bestow" or does it mean "the rest which I myself enjoy"?
I believe it refers to the later. In verse 4 the author refers to Genesis 2:2,3
where God is said to have "rested on the seventh day from all his works". He
entered into rest upon completion of the creation, which rest continues even
unto now (cf.4:3). He then quotes again from Psalms 95:11: "They shall not enter
into my rest". In other words, they not only were not able to enter into the
promised land of Canaan because of their
unbelief, but they were also not able to share in the rest which God enjoys. Had
they believed and obeyed the Lord's will, they would have entered the promised
land as well as entered His rest upon their deaths. The "rest" which is yet
being promised to the people of God is the same rest which He entered into upon
completion of the creation. The fact we enter into this rest after death is seen
from verse 10.
This message of "good tidings" had been preached unto them (4:2), as it has also
been preached unto us and as it had been preached to the Jews of old. The Jews
heard the message of the promised rests, yet they failed to have the message,
heard and understood, mixed with a faith which would cause them to obey the
Lord's will (cf.4:6). The message, then, did not profit them. For the message of
a promised rest to be profitable to us we must hear and understand and believe
to the point of obeying all the Lord wants us to do.
"The word of God", which a generation of Jews perished for not believing and
which is preached to us today, is "living, and active, and sharper than any
two-edged sword, and piercing even to the dividing of soul and spirit, of both
joints and marrow, and quick to discern the thoughts and intents of the heart.
And there is no creature that is not manifest in his sight: but all things are
naked and laid open before the eyes of him with whom we have to do" (4:12,13).
God's word has been
revealed to tell us of His wonderful promise of rest. But we must believe AND
obey to receive the promised rest. No one will be able to claim a right to the
promised rest who does not have a genuine faith which caused them to want to
obey all the Lord's desires. Stripped of the ability to appear to be something
that we aren't, we are utterly at the mercy of God. Therefore, "let us...give
diligence to enter into that rest" (4:11).
Jesus, A Great High Priest (4:14-5:10)
The high priesthood of Jesus was first mentioned in 2:17 where He was shown to
be a merciful and faithful high priest. It was briefly mentioned again in 3:1.
Our writer now brings us back to this subject.
In the earlier passages He was merely referred to as a high priest. In this
passage He is referred to as "a great high priest". This greatness is
demonstrated in several ways. First, His priesthood is great because He "hath
passed through the heavens" (4:14). The high priest of the Mosaic system passed
through the veil into the most holy place to offer the blood of an animal
sacrifice. Jesus, however, passed through the heavens into God's very presence.
Having made a sacrifice of Himself He
offered His own blood to the Father (cf.9:11-14,24-26). Second, Jesus'
priesthood is great because He "hath been in all points tempted like as we are,
yet without sin" (4:15). Having been made a man like each of us (cf.2:9,14-18),
He is able to understand our plight and help us accordingly. Third, Jesus'
priesthood is great because He is fully qualified. The qualifications for a high
priest are given for us in 5:1-4. A high priest must be (a) able to sympathize
with those whom he represents. In being able to sympathize with those whom
he represents it is necessary that he be a man (5:1). Aaron and his successors,
who represented the nation of Israel in the presence of God, were themselves
Israelites, exposed to the same pressures and trials. They were to have inward
feelings which were in keeping with their sacred work (5:2). Feelings of mercy,
compassion and gentleness. In the days of our Lord these personal qualities were
lacking in the high priests. They were more concerned with themselves and other
things rather than bearing "gently with the ignorant and erring". Our author has
already made it quit clear Christ meets this qualification (cf.2:14-18). A high
priest must also be (b) divinely appointed to his office. No man of his own
accord could rightly set himself up as high priest. Aaron, the first of Israel's
high priests, occupied his office by divine appointment (Ex.28:1ff; Lev.8:1ff;
Num.16:1; 17:5; 18:1ff; Ps.105:26), and so did his heirs and
successors (Num.20:23ff; 25:10ff). "So Christ also glorified not himself to be
made a high priest, but He that spake unto Him, Thou art my Son, This day have I
begotten thee" (5:5). He was divinely appointed to serve as our high priest.
A high priest is to "offer both gifts and sacrifices for sins". He is to make
offerings for the sins of the people he represents. Our high priest, Jesus
Christ, has offered Himself for our sins. But the salvation this sacrifice
brings is only for those who will "obey Him" (5:8,9). We must obey the will of
our high priest before the sacrifice He has made will benefit us. This is easy
to understand since we must have a faith that will cause us to obey the Lord
before we can enter into God's rest
(4:1,2,6).
The Danger Of Immaturity (5:11-6:8)
In discussing the high priesthood of Jesus the writer touched on the idea of
Jesus being a high priest "after the order of Melchizedek" (5:6,10). He has
"many things to say" about Melchizedek but feels hindered in doing so because
his readers have "become dull of hearing" (5:11). He thus takes the time to
address the dangers of such a condition.
Their spiritual immaturity resulted from their laziness. "By reason of the time"
they should have grown to be teachers of the word but were, rather, still in
need for someone to teach them the basics of the faith (5:12). When we first
obeyed the gospel we were not expected to be able to begin right away teaching
others the gospel. We were expected to partake of the simple things of God's
word (cf.1 Pet.2:1,2). By making constant use of these simple things we have our
"senses exercised to discern good and evil" and we become full grown children of
God (5:13,14). Within a reasonable period of time each child of God should be
able to
teach the "good tidings" (4:2). A sad picture indeed is the person who has been
a Christian for several years and is still unable to teach God's plan for
salvation to a lost friend. But this is the picture of the original readers of
Hebrews. Since they were yet immature, they are encouraged to leave the
"doctrine of the first principles of Christ" and "press on unto perfection"
(6:1).
To stress even more the dangers involved, the author points out the consequences
of spiritual immaturity if it continues uncorrected (6:4-8). He pictures a
person who has experienced what it means to be a Christian, realizing the
spiritual blessings they had received (6:4,5). To reject the blessings realized
as a Christian is on a par with crucifying Jesus Christ again and putting Him to
an open shame (6:6). The writer states the ramifications of such rejection--"it
is impossible to renew them again unto repentance". The impossibility of the
situation is with man, not with God. God does not wish for any to perish (11
Pet.3:9). But having known and enjoyed the life of a Christian and knowingly and
willingly rejected that life, what else is there to motivate such a person to
repentance? There is clear danger in prolonged immaturity.
By Alex Ogden
From Expository Files 1.5; May, 1994
