Introduction
In a world full of challenges and persecutions, man is always searching for a source of stability and certainty. In the Epistle to the Hebrews, we find a text that speaks deeply about the faithfulness of Jesus Christ and his unique place in God’s plan of redemption. In the third chapter, verses 1 to 6, the writer presents us with a wonderful comparison between Jesus and Moses, the two central figures in the history of redemption. The text shows how Jesus, as the Son of God, surpasses Moses in every way, not only as a faithful servant, but as the builder of God’s new house. This comparison opens the doors to a deeper understanding of the centrality of Christ in the Bible and his pivotal role in realizing God’s plan of redemption. Let us dive into this text, which is full of theological meanings, to learn together how it guides us to steadfastness in faith and strengthens our hope in Christ.
Chapter One: Christ is better than Moses
The writer of Hebrews begins by advising his readers to focus on Christ, who is the high priest and messenger of their confession and heavenly calling (Hebrews 3:1). The apostle is the person sent by God, and Christ was sent by God to complete his mission of saving mankind. Then the writer explains to them the development of the idea of Christ’s faithfulness and his superiority through a comparison between the faithfulness of Jesus and Moses, taking us to the context of the Old Testament in which Moses was faithful in the house of God (Numbers 12:7), while Christ was the builder of the house (Hebrews 3:2). Moses was faithful in all the house of God as a servant, while Jesus is the son of God and a trustee of the house of God. Father Matta Al-Meskeen believes that there is a pun hidden behind this comparison, which may be somewhat far from the reader’s awareness, but it is present and visible among the Hebrews. It is the story of Abraham and Eliezer of Damascus and the appearance of Isaac, the son and heir. It gives a similar picture of God, Moses the servant, and Christ the son, the heir. Just as Isaac, the son and heir, appeared, the grace of God revealed Jesus, the son, as the owner of the house: “And suddenly the Lord whom you seek will come to his temple” (Malachi 3:1).
In the Old Testament, we find that Moses is the main character who leads the children of Israel out of Egypt, and he is the one who receives the law from God on Mount Sinai, and God placed him in charge of all his house, meaning responsible for all aspects of service, and entrusted him with all the needs of the people as an intermediary who represents God to the people and represents the people to God, because he is the only one who speaks with God and God speaks with him. Moses was merely an example and shadow of the Messiah who would come after him, but we cannot deny the depth to which the personality of Moses remained accompanying and inherent to the personality of Christ even after the completion of Christ’s work and divinity. We find in Revelation 3:15, “And they sang the song of Moses, the servant of God, and the song of the Lamb, saying: Great and wonderful are your works, O Lord God Almighty. Above all things, just and true are your ways, O King of Saints! The song of Moses comes before the song of the Lamb, and Christ himself believes in Moses’ leadership of the people and his responsibility for them even in heaven! “Do not think that I will accuse you to the Father. There is one who accuses you, and he is Moses, in whom you have put your hope. For if you had believed Moses, you would have believed me, because he wrote about me. If you do not believe his writings, how will you believe my words?” (John 5:45-47).
The writer of Hebrews puts before us the comparison between Christ and Moses, not to eliminate Moses, but to explain how Christ was greatly distinguished above Moses, just as the son, as the owner of the house, is distinguished from the servant who serves in it. Regarding Moses’ faithfulness, we read in the Book of Exodus, “And Moses did according to all that the Lord had commanded him. Thus he did.” (Exodus 16:40), and also in the Book of Numbers: “But my servant Moses is not like this, but he is faithful in all my house.” (Numbers 7:12) The Jewish Targum translated it: “Faithful over all my people,” meaning that the people are the organized group in whose midst God dwells. As for Christ’s faithfulness to save his people, it appears in appearance to be like Moses’ faithfulness to the people of Israel, but in reality it far exceeded Moses’ faithfulness. Moses did not sanctify God’s presence before the people of Israel when he struck the rock (Numbers 20:10), and thus he was punished not to enter the Promised Land. As for Christ, he glorified God through his cross, death, and obedience after he also glorified Him with his life and teaching, “I glorified you on earth” (John 17:4), and thus he entered the holy place as a forerunner for us, finding eternal redemption for us. Although Moses was the greatest of the prophets, Jesus was better and had more glory than Moses, who saw God and the glory remained in his face, so much so that he had to cover the glory on his face to hide it from Israel (2 Corinthians 3).
The writer continues the comparison and focuses on the house of God. White Graham says: “The word house, in context, has a complex meaning that may include (1) creation, (2) the dwelling, and (3) human beings.” . Talking about the house always takes our minds to the tabernacle, as it is considered the prototype that God set for us to represent God’s dwelling place with people and the place of His meeting with them. Therefore, the writer refers to Christ as a High Priest, because the High Priest’s primary place of service is the Tabernacle – the House of God – but we should also not forget that the Garden of Eden is the primitive image that God made for His creation to dwell in with Him, and He placed Adam in it as a steward and responsible for the entire garden to work and preserve it, and this is the work of the priest that we later learned from the Law and the Law. If Adam was a priest in the Garden of Eden, then Jesus Christ is our High Priest forever. The House of God also reminds us of the Temple, where Dr. Zachary Keel: “The writer is most likely alluding here to Zechariah 6:12 where the “dawn” (ἀνατοлή) “will build the temple/house of the Lord” (οἰκοδομήσει τὸν οἶκον κυρίου) and this “dawn” refers to The Davidic king who will share his throne with a priest. The author seems to understand this prophecy as the merging of the king and the priest in Christ (2 Samuel 7:13, where the son of David builds the temple).” There is no doubt that the builder of the house is more honorable than the house, so Christ is better than Moses (Hebrews 3: 3-4).
In light of (2 Samuel 7:13-14) “He will build a house for my name, and I will establish the throne of his kingdom forever. I will be his father, and he will be my son.” He is crooked; I will correct him with the rod of men and with the stripes of the sons of men.” We find that the Son of David will build a house for the name of God, and that the Son’s house will be secure forever. J says your. Palea, commenting on this text and its connection to the text in the Epistle to the Hebrews:
“The term oikos is prominent in this chapter, and the writer uses it fourteen times to speak differently about the house of the Lord, the house of David, and the house of David’s heir. Moreover, the chapter declares that the Lord will build the house of the Son and that the Son will build a house for the Lord. But that is not all. In (2 Samuel 7:25,16) God promises to “confirm” or “show the faithfulness” of the house of the Son of David. The writer uses the verb pistoo, which is the same verb used in “Psalm 77: 37.8” to talk about the betrayal of the wanderers in the wilderness. We also find in (2 Samuel 7: 25-26) we read: “And now, O Lord God Almighty, God of Israel, keep forever the word which you have spoken concerning your servant and his house; and now, as you have spoken, let your word be true.” So that the name may be glorified forever.” This fact is noteworthy in light of the emphasis on faithfulness in the Epistle to the Hebrews. 3:1-6.”
Indeed, whoever is entrusted with God’s house must be trustworthy in everything. There is no one like Christ in his faithfulness.
Then the writer of the letter explains in (Hebrews 3:4) that the house now means the universe that God provided with stars, planets, and so on. But the point is that Jesus participated in preparing the universe, as one who has the same dignity as the Creator (3:3). The common dignity and common glory belong to both the Father and the Son. Jesus is divine and created. He is the Creator (Hebrews 1:10) and “flesh and blood” (Hebrews 2:14). We also find in (Hebrews 3:5) the repeated quotation from (Numbers 12:7) that reinforced the positive view of Moses. The writer actually has the highest possible view of Moses. This is what makes it so important that Jesus had greater glory and honor than Moses. Jesus is the builder of the house of creation, as He made all things (Colossians 1:16-17) and He is the Redeemer of all creation, as He saved it from sin.
The researcher believes that the writer of Hebrews wants to highlight the superiority of Christ in everything, so he assures us of the Son’s supremacy above the angels (Hebrews 1:5-2:9), his supremacy above Moses (Hebrews 3:1-6), and his supremacy as our high priest over Aaron. The Epistle to the Hebrews focused on Christ being our High Priest. This title and mission has a close connection to the House of God, as he is the only one allowed to enter the Holy of Holies to offer the sacrifice for himself and the people once on the Day of Atonement. Likewise, Christ also offered himself as a ransom for us once for all, so that through his blood we might have forgiveness for our sins and confidence to enter the throne of His grace, so that we might receive mercy and find help in due time. It is clear that the writer of Hebrews wanted to remind his readers of the nature of Christ and his ability by reminding them of matters that had been firmly established in their minds from the Old Testament, such as Moses’ position within them and Christ’s superiority over him.
Chapter Two: We are the house of God
The concept of the “House of God” develops in the Old Testament from the portable tent to the temple in Jerusalem, and symbolizes the presence of God among His people with the Tabernacle of Meeting that Moses founded and was a place for God’s presence and worship during the period of wandering in the wilderness, then the Temple of Solomon in Jerusalem, which was considered the center of worship and God’s permanent presence among His people. Up to the New Testament and the declaration of the church as the house of God and the place of worship, but rather we can say that the church is the physical place of God’s presence, but what the text indicates here is that the believers are the new house of God, which Jesus himself is building. This idea integrates with the concept of the Church as the body of Christ, where believers are the living temple in which the Holy Spirit resides.
The text highlights that believers are the new house of God. This concept carries deep theological connotations, such as the permanent presence of God. Just as God resided in the Tabernacle and the Temple, He now resides in the hearts of believers through the Holy Spirit. And the new relationship with God. Believers enjoy a direct and personal relationship with God through Jesus Christ, who is the greatest mediator, and spiritual unity. All believers form one unit in Christ, and are considered a holy spiritual home to God. Since the death and resurrection of Christ, God “dwells not in temples made with hands” (Acts 17:24) as Paul declared to the Athenians. His home and dwelling place now on earth is the church (1 Timothy 3:15). If we look closely from the beginning of the chapter, we find that the writer of Hebrews calls them “holy brothers.” This is linked to the announcement in the second chapter of the letter, where he declares that he is not ashamed to call us brothers. Samuel Rideout says about this part: “What the word ‘saints’ suggests is an eternal, fixed relationship, a holiness or sanctification accomplished and guaranteed by the work of Christ.” . Believers are partners in flesh and blood, and Christ, to whom glory is due, also participates in them and became a partner in our humanity, but without sin. “And the Word became flesh and dwelt among us” (John 1:14).
What is clear to us from the text is that they are not only saintly brothers, but the writer gives them another title, which is that they are “partners of the heavenly calling.” Samuel Ridout comments on this title:
“The writer is addressing the Hebrew Christians, whose thoughts naturally revolve around the earth and what is in it. The Hebrews have always aspired to fulfill God’s promises regarding earthly inheritance, from the beginning of their history as a nation in the land of Egypt, and in fact even before that when God announced His purpose to Abraham, Isaac, and Jacob, the goal was to grant them an earthly inheritance. Therefore, the measure of blessing throughout their history was the extent to which they enjoyed the inheritance that God gave them on earth. But here is another thought, or Rather, they are not “partners of the earthly call, but something higher, higher, and better.” .
What the writer emphasizes is that they are called to something higher and greater than what they aspire to, and he reminds them that God is the builder of the house and we are his house, and this is in solidarity with (Ephesians 2:19) “You are no longer strangers and foreigners, but fellow citizens with the saints and members of the household of God.” We have understood that This house is all of God’s creation – that is, the entire universe – and the tabernacle was the symbol and expression of that house in his relationship with Israel. The writer adds, saying: That house is us believers, “and we are his house.” Regarding the tabernacle itself, we remember how it was a symbol of all who are in Christ. When we come to the New Testament, we find that God, by His Spirit, has made His dwelling place among His people. The revelation in Ephesus tells us that “we are built together as a dwelling place for God in the Spirit.” Thus, we are the dwelling place of God, built on the foundation of the apostles and prophets, and every believer is part of the divine dwelling place.
What the revelation wanted to make clear to these Christian Hebrews and to us today is that they were not only partakers of the heavenly call, but they were a spiritual house (if they were the true people of God), a house inhabited and occupied from now on by that blessed guest, the Holy Spirit, who is Himself, the sure deposit and the conclusive proof that in the end they will be God’s dwelling place with the redeemed forever. This reminds us of the biblical text “1 Corinthians 3:16” “Do you not know that you are the temple of God, and that the Spirit of God dwells in you?” And also “1 Corinthians 6:19” “Or do you not know that your body is a temple of the Holy Spirit which is in you, which you have from God, and that you are not your own?” Which confirms that we are the house of God.
John Piper says in his interpretation of this text: “Believers have two basic needs. The first is that they need the Word of God, and the second is that they want a path toward God because they need to hear Him.” This shows us that we are in constant need of the Word of God to renew, purify, and change us to that same image so that we become pure and sanctified by the Word of Truth always, because we are the temple of God and the temple of God must be constantly holy, as it was in the Old Testament. Also, we need to trust, acknowledge, and be proud of our hope in Christ, which refers to professing this faith of ours without fear. Confidence in hope is faith (Hebrews 11), and as the Apostle Peter said (1 Peter 2:5), “You also, as living stones, are being built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices.” Accepted by God through Jesus Christ.” If we adhere to our faith and be proud of it, we will remain in this house, which was founded by Christ, but whoever abandons the faith has left this house. The warnings in Hebrews 3 are there to assure us that turning away from God can be prevented, if believers encourage one another daily. We should not be hardened by the deception of sin. We must hold on to our trust in Christ.
Chapter Three: Holding on to the confidence of hope
The concept of worldly, worldly hope differs from the concept of Christian hope that the Bible teaches us about, which is confident expectation (Hebrews 11:1) and firm certainty regarding matters that are not clear and incomprehensible (Romans 8:24-25). Hope is an essential component in the life of believers, and without it life loses its meaning, because there is no hope in death (Job 17:15). Hope in the New Testament is the realization that in Christ there is the fulfillment of all the promises of the Old Testament (Matthew 12:21; 1 Pet. 1:3). Christian hope is rooted in faith in divine salvation in Christ (Galatians 5:5). The certainty of hope comes from the resurrection of Christ (1 Corinthians 15:14-22). Those who hope in Christ will see Christ glorified in life and in death as well (Philippians 1:20). God’s reliable promises give us hope so that we can boast with confidence and acknowledge this hope (Hebrews 3:6). We all live in hope of the second coming of Christ, which is the basis for believers’ purification of themselves in this life (Titus 2:11-14; 1 John 3:3).
If we look closely at Christ’s faithfulness in clearing himself, his obedience to the point of death, death on the cross (Philippians 2:8), and his acceptance of all the consequences of salvation in his body from bearing our sins, being “the righteous for the unrighteous” (1 Peter 3:18), and enduring reproach, insult, and suffering of all kinds, and he went on silently like a sheep being led to the slaughter (Isaiah 53:7). Because of his great faithfulness, he achieved salvation. “Because he was faithful to him who appointed him” (Hebrews 3:1), “therefore God also exalted him and gave him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:9-11). If the books of the Old Testament always sing of God’s complete, permanent and absolute faithfulness, “A God of faithfulness in whom there is no injustice” (Deuteronomy 32:4); “His faithfulness to all generations” (Psalm 100:5)…etc. In Christ Jesus in the New Testament, God’s faithfulness was fully demonstrated, in him all of God’s promises were fulfilled, and in him the promise of salvation was fulfilled. If we fix our eyes on the faithfulness of Christ and cling to our faith and acknowledge our hope and pride in Him, God’s faithfulness will support us in all aspects of our lives and help us in our final salvation when our faithful God is revealed.
Conclusion
The text in Hebrews 3:1-6 confirms to us the apostolic and high priestly ministry of Jesus, who himself became the mediator between God and man, because he is God and man. He speaks the Word of God as a divine messenger; He sanctifies and saves humanity as the glorious High Priest. He supplies the universe and the church with God, and thus shares in God’s glory and dignity, that is, the writer of Hebrews affirms the dual truth that Jesus is God and man, uncreated and created. The shocking truth that we must not lose sight of is that we become integrated into the life of Jesus – his glory, dignity, and salvation because we become children of God because of his incarnation, passion, resurrection, and ascension. We become participants in Jesus’ heavenly reality, and thus we become children of God—the same household of which Moses was merely a servant. We gain filial status in the Son. But these rewards, honor, and glory come only to those who cling to boldness, rejoice in hope, and cling to confidence because Christ suffered for us and for our salvation.
The reviewer
Arabic references
Poor Matthew. The Epistle to the Hebrews, explanation and study. Cairo: Monastery of Anba Makar, 1993.
ريداوت صموئيل. محاضرات في الرسالة إلى العبرانيين. 1999 تم الاطلاع عليه يوم 27 يونيو 2024 ومتاح على الرابط التالي https://www.baytallah.com/hebrews/hebrews3.htm
English References:
Beale G. k, D. A. Carson, Commentary on the New Testament Use of the Old Testament. Texas: baker-publishing group, 2007.
Graham Wyatt. “Hebrews 3:1–6 is Surprisingly Hard to Understand,” Heaven and Earth podcast. October 7, 2020. It has been viewed on June 28, 2024 and it’s available on the following link https://wyattgraham.com/hebrews-31-6-is-surprisingly-hard-to-understand/
Keil Zackary. Notes On Hebrews. “Great Commission College: Cairo, May 6, 2024”.
Piper John. Hebrews 3:1-6 | who is Jesus? Exposit the Word, Dec 13, 2019. It has been viewed on june27, 2024 and it is available on the following link https://www.youtube.com/watch?v=HFIgsl4pJpI
Westcott, op.cit.