CHAPTER 3
Verse 1. This chapter begins by presenting an outline of the two first chapters. It follows from the apostleship and priesthood of Christ that there is for the saints a heavenly calling. ‘You, brethren, who are partakers of it, consider the One in whom we possess such high privileges.’ “Wherefore, holy brethren, partakers of the holy calling.” It is only in chapter 3 that the author of the book speaks to the Hebrews. It presents many indications that the epistle was by Paul; but, not being an apostle of the circumcision, he does not mention his name. He writes not as an apostle but as a teacher. The expression “holy brethren” indicates here individuals called from heaven, and walking towards heaven without meaning the church, although that is composed of persons equally called from on high. The holy calling admits, with the saints of this dispensation, those of the Old Testament, and probably also the saints which will be on the earth after the rapture of the saints. In the course of the epistle the holy calling is put in contrast with the earthly calling of the Jews.
Verse 2. “As also Moses was faithful in all his house,” Christ is faithful to the One who appointed Him.
Verses 3-6. In contrast with the lawgiver, who had only the place of servant in the house which pertains to God, Jesus is counted worthy of a glory so much the greater, for He is the One to whom the house belongs; He is appointed over His house, and He occupies that place as Son. He Himself rules His own house that He has built. And more than this, this Son is God Himself: “he that buildeth all things is God.”
[p. 9] This house, as we see, answers to the tabernacle formed in the wilderness, and presents its two features. It is first the house of God as uniting the whole of creation (verse 4). God dwells amid His works. It is in that sense, and alluding to the High Priest passing through the tabernacle with the blood, that it is said of Jesus, “He has passed through the heavens.”
Secondly, It is also the house of God as gathering the called ones. God resides in the midst of His saints. We Christians are “his house,” the family He governs. This, though gathering those who are called, does not present itself under the special conditions of the church as a body. It is one thing to say of a man he is the head of a house, and another to say he has a wife. The called saints form the house of God existing now, as the house of Israel formed the previous one. The expression “house of Israel” signifies the posterity of Israel, but considered in the conditions and collective privileges of the whole family. It is in the same sense that it is also said, “the house of David,” and “the house of Aaron.” There is this difference between the house of Israel and the house which today unites the holy brethren: the one was formed by descendants, and the other is by calling. Peter speaks also of the saints as being the house — a spiritual house; the edifice. The Epistle to the Hebrews views the house in the members which composed it.
Verse 6. As it is by calling, it is necessarily by faith that this house is formed. If faith is forsaken, the house exists no more. This is what the Holy Ghost is putting before the consciences of the Hebrews to encourage them to persevere: “Dwell in faith, else you will not be recognised”; for they were always inclined to keep to things that were visible. “If we hold fast the confidence and the rejoicing of the hope firm unto the end.” This advice, given for the interests of the house, is nevertheless given to individuals. Responsibility is always individual, even when it is meant for common interests. We must keep firm confidence and rejoicing of the hope. Glorious privileges which bind us together! The security of the saints is in no way touched by this; for the advice is for each individual practically, and not on the doctrine of security.
If there is a real giving up on the part of any one, it just shews that the plant has no root; Matthew 13: 21.
[p. 10] Verses 7-19. In these verses are many exhortations to the Hebrews to warn them of the dangers of a fall. These exhortations are founded upon the declarations in Psalm 95, where the Holy Ghost puts before them the misery of those who, after having left Egypt, murmured and fell in the wilderness. To prevent such an end we must guard the way. Verses 7-11 are a parenthesis, we must read, “Wherefore ... take heed, brethren.”
Verse 13. “While it is called today.” It is “today” as long as the word of God is proclaimed, and there is a call on God’s part; the judgment will be the close of this calling.
Verse 14. Instead of the word “confidence,” we may read “substance,” “assurance.” It is a figure to explain something so very sure that we might think we could take hold of it materially. This word occurs again in chapter 11: 1.
Verses 16, 17. The Greek is indefinite in this passage, but it is only a question of punctuation. The principal object of the counsel is to point out, that those who had sinned in the desert did not enter into Canaan. In consideration for the Hebrews, and not wishing to be too hard upon them, Paul gives us to understand that but few among them entered the promised land. The warning which precedes leads us on to chapter 4, where rest is spoken of.