Sermons from the Epistle to the Hebrews

Consider Jesus

Hebrews 3:1-6

January 7, 2001

The talk among the Christians receiving the Hebrew epistle revolved around the best options facing them. To continue on as a professing Christian meant certain persecution. It also implied harassment by their Jewish relatives and neighbors for tossing aside the tested and tried old covenant for a new covenant that they deemed inadequate. What would they do? The author offers no hesitation in demonstrating that Jesus Christ is both superior to all aspects of the old covenant and sufficient for even the severest of trials.

But he does not make his proposals merely academic. He calls for action on the part of these professing believers if they are indeed to continue on the journey to the celestial city. The action called for is intertwined with their confession of faith. While they may have been looking beyond their faith for help in their crisis, the author explains that the answers they need are right before them. Set your thoughts upon Jesus Christ and find sufficient light to tread through the darkest paths.

The same is true for us as we journey into eternity. It appears that our society is geared to looking everywhere except in Christ for the answers to life's harshest realities. Christians run from one spiritual fix to another in hopes of getting along in the Christian life. Most are more down than up in their spiritual walks. Self-help books abound to give the latest clues for every "how to" possibility imaginable. But we are none the better for all the frills and materials pushed in our faces. For with all of these things it seems that we have neglected the simple instruction given to the harrowed believers of the Hebrew Epistle: Consider Jesus. Learning to look intently and passionately to Christ is foundational to our perseverance as believers. How is this so?

I. Identification

The text begins by identifying the parties of concern to this writer. For each he offers an explanation so that we understand something about them. Chapter 3 is not a new thought in the epistle as much as it is a continuation of the revelation already given concerning Jesus Christ and his sufficiency. The conclusive term, "Therefore," helps us to see the connection between what has gone before and the material now being set forth.

1. Of believers

The writer has previously referred to "brethren" in terms of identifying Christian believers. Christ was not ashamed to call those whom he sanctified through his blood, "brethren" (2:11). He promised to continue setting forth the glorious name of God to these same brethren (2:12) with whom he has fully identified with in the incarnation (2:17), and consequently has become a merciful and faithful high priest on their behalf in all which God requires. But "brethren" has been used generically thus far. Now he personalizes it by declaring, "Therefore, holy brethren, partakers of a heavenly calling, consider Jesus...." These believers are part of the "brethren" of whom he has already spoken. The writer wants them to know that in spite of the concerns he has for them, he still considers them to be "brethren," and therefore in need of his exhortation.

There are times that the term "brethren" is used in broad fashion, as for example when Paul calls the unbelieving Jews his "brethren" (Rom. 9:3) or Peter calls the yet unbelieving hearers at Pentecost "brethren" (2:29). But so that there is no mistake, on one hand, and so that they understand the nature of being "brethren," he calls them "holy brethren." Holy, holiness, saints, sanctify, and sanctification are all from the same basic root term-holy. The writer has already identified believers as "those who are sanctified" (2:11). "Holy" implies separation from common use. To be "brethren" in an ethnic or political sense is one thing, but to be separated from the common or worldly is quite another. The repetitious use of "saints" as a term for Christians implies the same idea-Christians are holy people (not to be confused with holier-than-thou), set apart from the world and belonging to the Lord.

Believers also have a common relationship, for our writer declares that these holy brethren are "partakers of a heavenly calling." This means that with all of our different personalities, backgrounds, and traits, there is something we have in common: we have shared together in a divine calling out of darkness and into Christ. We have our differences, our own idiosyncrasies and even unique beliefs. But we have in common that God himself has awakened us from our sin and brought the saving word home to our hearts. He has set his heart upon us and initiated our salvation even when we were dead in our trespasses and sins. This "heavenly calling" is heavenly in that it did not originate from man. It came out of the abundance of grace that God chose to show us. It is a calling in that it is something distinctly directed to us, affecting us for eternity. Jesus declared, "My sheep hear My voice" (John 10:27). Paul refers to Christians being the "called according to His purpose" (Rom. 8:28). Peter refers to God in his holiness calling us into relationship to himself, describing this as being called out of darkness into God's marvelous light (I Pet. 1:15; 2:9). Jude says Christians are "those who are the called" (Jude 1). Timothy George describes this calling as God being "able to accomplish what He has determined to do in the salvation of lost men and women" [Amazing Grace: God's Initiative-Our Response, 74]. All believers are partakers of this special calling by God.

2. Of Jesus

Though our writer has already set forth wondrous truth concerning Christ, he uses two titles for him that are unique to the book of Hebrews: "Consider Jesus, the Apostle and High Priest of our confession." Both of these titles help us understand something of the effective, gracious work of Christ. As "Apostle" the emphasis is placed upon one who is sent as an authoritative representative. In this case, Jesus Christ is the one sent by God to sinful men. The description of the incarnation in 2:9, 14, 17, has already stated the reality of Christ's coming into the world via the womb of Mary as a human for the destiny with the cross. "Apostle" is a summary statement, identifying Jesus Christ as having been uniquely sent by the Father for the purpose of redemption.

Apostle is built upon the verb apostello, meaning, "to send." Jesus used this verb of himself to identify that his beginning was not in the womb of Mary, but that as the eternally existent one, he was sent as the member of the Godhead to effect our redemption. We see this especially in John's Gospel as Jesus claims to have been sent by the Father; a statement the religious leaders clearly recognized and sought to stone Jesus for such an assertion. He said that he came to do "the will of Him who sent Me" (John 7:38). He stated plainly that the Father sent him (6:57, 7:33, 8:16, et.al.). Jesus prayed that his people might know the oneness in their relationships that he had with the Father and in doing so the world might gaze upon the testimony of the gospel, believing that the Father sent him to be the Redeemer (17:21). When Jesus commissioned his disciples he stated, "As the Father has sent Me, even so I send you" (20:21). The apostles were authoritatively sent as representatives of Jesus Christ into the world. The Father authoritatively sent Jesus Christ, "the Apostle...of our confession," representing the Godhead in the world as our Redeemer.

While as our "Apostle" Jesus Christ represented God before us, speaking as our Prophet the revelation of God, as our "High Priest," Jesus represents us before God. For a high priest had the duty of representing the people before God, offering sacrifices on their behalf before God, interceding for them before God. Now the emphasis is upon the accomplishment of the work of Jesus Christ. As our "High Priest" he offered himself as the ultimate and sufficient sacrifice for our sins before the fierceness of God's holy wrath. He bore our judgment before God. Our "High Priest" conquered death and triumphed over sin as he rose from the dead to ascend to the Father's right hand. There he continues to intercede for us mercifully and faithfully (2:17, 7:25).

We are to "consider Jesus, the Apostle and High Priest of our confession." Our thoughts are to be riveted upon him who was sent by the Father to reveal God to us, and upon him who likewise offered himself for our sins so that we might be justified before God.

3. Of the Christian confession

One more identification is noted, that of the Christian's "confession." A confession means something that you are agreed upon; or something that you say the same thing about. In this context he is referring to those who are identified as "holy brethren" holding a common confession. That is, there are some truths upon which we firmly agree and apart from which we cannot call ourselves "holy brethren." We are not saved apart from a belief upon revealed truth-the gospel of Jesus Christ. We might have disagreements over the number of spiritual gifts or the proper form of church government. But there is no margin for error regarding the person and work of Jesus Christ. He is "the Apostle and High Priest of our confession," i.e., he is the one sent by God-very God of very God who became very man of very man-revealing the glory of God to us and declaring himself to be the only Redeemer. He is the one who represented us before God as our High Priest, offering himself as the only possible means for us as sinners to be delivered from the guilt and penalty of our sin. Jesus Christ alone is our Redeemer and Lord. We agree together by faith upon this or we cannot call ourselves "holy brethren, partakers of a heavenly calling." Such an agreement is a faith dependence upon Jesus Christ as Lord. That is our confession.

Are you identified by this confession of Jesus Christ as Lord?

II. Comparison

No one was more revered in Judaism than Moses. Kent Hughes points out six identifiable characteristics of Moses by which the Jews acknowledged him as the greatest of all men (some would say even greater than angels). He was divinely chosen for the epic task of delivering God's people. He was the incomparable deliverer of Israel by means of unparalleled displays of power. He served as Israel's greatest prophet, with God communicating directly to him. He became the lawgiver, declaring the Ten Commandments and all the Levitical laws. He served as Israel's great historian, evident by the Pentateuch. And in spite of all the greatness attributed to him, he was "more humble than anyone else on the face of the earth" (Numbers 12:3) [Hebrews: An Anchor for the Soul 90]. Yes, Moses was great; but Jesus Christ exceeds him in every way. The Hebrew Christians who were toying with reverting back to Judaism needed to grasp something of the majestic greatness of Christ in comparison to Moses.

1. Faithful in His duty

No one doubted the faithfulness of Moses in his duties. But Jesus surpassed Moses: "He was faithful to Him who appointed Him, as Moses also was in all His house.... Now Moses was faithful in all His house as a servant..., but Christ was faithful as a Son over His house." The writer does not denigrate Moses, for he had great respect for him. But he points out that while Moses was faithful "as a servant," a term identifying Moses as honored in God's household, he was still a servant and not "a Son." His faithfulness was limited by his abilities as a servant and his sinfulness as a man. But Jesus Christ had no limitations on his faithfulness, for as a Son he knew every detail of how to please the Father; as the perfect man he accomplished everything the Father commanded him-something that Moses could not lay claim to.

Why the comparison between the faithfulness of Moses and Jesus Christ? Just this: while Moses was faithful in his duties he was incapable of delivering even one person from their sin. But Jesus Christ finished faithfully what the Father sent him to do. Who would these believers trust? One who was a great man that was faithful as a servant, but limited in what he could accomplish; or the One who was sent from the Father that completed every detail necessary for our redemption? Moses never called for people to believe in him. But Christ promised that all who would trust him would have eternal life. Moses was faithful in a limited way; Christ was infinitely faithful in all the Father sent him to do.

2. Worthy in His person

You will recall that when Moses died on the mountain, no one was with him. God himself buried Moses. The reason is likely that some would have worshiped the bones of Moses just as today there are those who revere and worship the supposed bones of Peter. Superstitions would increase among these people. While Moses was commendable before God, Jesus Christ is the one who is counted more worthy due to his person and work. "For He has been counted worthy of more glory than Moses, by just so much as the builder of the house has more honor than the house. For every house is built by someone, but the builder of all things is God." Terms of comparison are used in these verses so that we grasp the majesty of Christ. The consideration of his worthiness is expressed in such a way that it affirms the continued worth of Jesus Christ above Moses (a perfect passive infinitive).

The simple analogy is given. If a man builds a house, it is not the house that has the greater worth, but the man who built it. While spectators admired St. Paul's Cathedral in London they honored the builder, Sir Christopher Wren. Even after several hundred years, his name is revered as Britain's greatest architect and builder. The conclusion concerning Christ is that as God he is "the builder of all things." Therefore he is "counted worthy of more glory than Moses," since Moses did not build the house or family of God; he was only a faithful steward in it and part of the house.

When the writer declares, "Christ was faithful as a Son over His house," he refers to the people of God-"whose house we are." It was Jesus Christ who built the house through his own sacrificial death on behalf of his house; and "the builder of all things is God." So whom will you worship? One who is part of the house-like Moses, or the One who is the builder of the house-Jesus Christ?

3. Compelling in His revelation

Moses' faithfulness was demonstrated by his testimony of what God would do through his Son: "Now Moses was faithful in all His [God's] house as a servant, for a testimony of those things which were to be spoken later." Moses was not the final revelation of God. He was a mouthpiece through whom God spoke. The ultimate focus of his attention was upon the one who would arise after him-Jesus Christ. In contrast, Jesus Christ is the one in whom God has finally and ultimately spoken (Heb. 1:2). The writer has already set this forth. Now he brings these beleaguered saints back to the reality. Moses spoke of the One whom they are thinking of abandoning. And so he tells them, "Consider Jesus, the Apostle and High Priest of our confession." You have considered Moses and realized as great as he was, he was still a sinful man, subject to his own passions. But Christ is the One sent from God and the One who represents us before God. He is the culmination of divine revelation. What God has spoken in him cannot be added to or improved upon. Now, will you consider him?

III. Action

As we have noted in our previous studies, this writer has no interest in stuffy academic ideas of a religious nature. He sets forth truth so that truth might be applied in all its riveting power to our lives. This truth is Jesus Christ.

1. Consider Jesus Christ

The command of our text is "consider Jesus." The word chosen means that we are "to put the mind down upon Jesus Christ" or "to fix the mind upon Jesus Christ." "Consider" is made of two words, "mind" and "down upon." It expresses devoted attention and continuous observation and regard of something. It is translated in the New Testament as to look more closely, to look, to fix your gaze upon, to observe, to contemplate (Acts 7:31, 32; 11:6; 27:39; Rom. 4:19). Jesus said to "consider the ravens...consider the lilies" as he explains the key to understanding God's care of the natural realm for assurance of his care for us. To consider means that you give contemplation to the ravens and lilies in this case in order to see a mental and emotional change in your own life. This consideration has a radical effect upon your thinking and outlook. For believers who were encountering persecution our writer exhorts them to "consider Jesus." For those who were thinking of reverting back to the inadequacy of Judaism, in light of all that he had expounded to them, he tells them to "consider Jesus."

The consideration commanded is not a mystical imagination of Jesus Christ. Some have produced a false security and deceitful comfort in their lives by imagining words and actions of Jesus Christ that are not given to us in Scripture. The context is quite clear. To "consider Jesus" means that we look to him as the One sent from God, hence "the Apostle...of our confession," and the One who represented us before God as our substitute, hence "the High Priest of our confession." Think longingly, carefully, accurately, logically upon Jesus Christ as he is revealed in Scripture.

Do you do this? You may be doubting your salvation or even wondering if there is such a thing as salvation. Then "consider Jesus, the Apostle and High Priest of our confession." You may be struggling to spiritually put one foot in front of another without miserably falling into sin. Then "consider Jesus, the Apostle and High Priest of our confession." You may be wondering if God could ever forgive you for your sin, rebellion, and unfaithfulness. Then "consider Jesus, the Apostle and High Priest of our confession." You may be thinking, 'there is sin in my life that is too big, too horrible for me to ever find peace with God'. Then "consider Jesus, the Apostle and High Priest of our confession." My friend put your mind upon the glorious person and work of Jesus Christ. Contemplate him. John Brown of Edinburgh in the early 19^th C. wrote,

It is because we think so little about Him, that we love Him so little, trust in Him so little, so often neglect our duty, are so much influenced by "things seen and temporal," and so little by "things unseen and eternal." If the Apostle could but get the Hebrew Christians to "consider the Apostle and High Priest of their profession," his object of keeping them steady in their attachment to Him was gained. It is because men do not know Christ that they do not love Him; it is because they know Him so imperfectly that they love Him so imperfectly. The truth about Him as the Great Prophet and Great High Priest well deserves consideration-it is "the manifold wisdom of God" [Hebrews 157].

2. Hold fast to Jesus Christ

But there is one qualifier that the writer wants to warn them of as he exhorts them to consider Jesus: "but Christ was faithful as a Son over His house-whose house we are, if we hold fast our confidence and the boast of our hope firm until the end." Some were considering abandoning the faith rather than considering Jesus. So he reminds them, if they are part of the house or family Jesus Christ has built then they will persevere until the end. To abandon Christ and his people is the surest sign that their faith was spurious.

There may not be a more needed word among Baptists than the one of this verse. While Southern Baptists claim 14 million adherents, less than half of this number is actively involved in a fellowship of believers. Yet the remaining 7 million glibly claims to be Christians under the guise of "once saved, always saved." This verse removes the mask. There is no hiding. If there is no evidence of a persevering faith then there is no evidence of faith at all.

Some object and say that this amounts to works for our salvation. No indeed. According to our writer, it is the evidence that we are part of "His house." We "hold fast our confidence" in Christ and his sufficiency, we "boast of our hope" in Christ "firm until the end." A compass's needle always points north. You can shake the compass, twist it around, so that momentarily it points another direction, but eventually the needle finds its way back home. The believer might fall into sin. He might grieve the Lord. He might bring shame to his life and to his church. But if his faith is sure, then that inward spiritual needle points back to his boast and hope, Jesus Christ. Does this describe you?

Conclusion

Consider Jesus. Think upon him. Meditate upon him. Dig in the Scriptures concerning him. Mull over in your mind the magnificence that he is the Apostle sent from God for you and the High Priest who appeared before God on your behalf. Consider him. Then follow after him faithfully, not turning back to the world or looking from side to side. Consider Jesus.

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