A.T. Robertson Commentary Hebrews 3

Holy brethren (αδελφο αγιο). Only here in N.T., for αγιοις in 1 Thessalonians 5:27 only in late MSS. See Heb 2:11 for same idea. First time the author makes direct appeal to the readers, though first person in 2:1.

Partakers (μετοχο). See Lu 5:7 for "partners" in the fishing, elsewhere in N.T. only in Hebrews (1:9; 6:4; 12:8) in N.T.

Of a heavenly calling (κλησεως επουρανιου). Only here in the N.T., though same idea in 9:15. See η ανω κλησις in Php 3:14 (the upward calling). The call comes from heaven and is to heaven in its appeal.

Consider (κατανοησατε). First aorist active imperative of κατανοεω, old compound verb (κατα, νους), to put the mind down on a thing, to fix the mind on as in Mt 7:3; Luke 12:24.

Even Jesus (Ιησουν). No "even" in the Greek, just like the idiom in 2:9, the human name held up with pride.

The Apostle and High Priest of our confession (τον αποστολον κα αρχιερεα της ομολογιας ημων). In descriptive apposition with Ιησουν and note the single article τον. This is the only time in the N.T. that Jesus is called αποστολος, though he often used αποστελλω of God's sending him forth as in Joh 17:3 (απεστειλας). This verb is used of Moses as sent by God (Exodus 3:10). Moffatt notes that αποστολος is Ionic for πρεσβευτης, "not a mere envoy, but an ambassador or representative sent with powers." The author has already termed Jesus high priest (2:17). For ομολογια (confession) see 2 Corinthians 9:13; 1 Timothy 6:12. These Hebrew Christians had confessed Jesus as their Apostle and High Priest. They do not begin to understand what Jesus is and means if they are tempted to give him up. The word runs through Hebrews with an urgent note for fidelity (4:14; 10:23). See ομολογεω (ομον, same, λεγω, say), to say the same thing, to agree, to confess, to profess.

Who was faithful (πιστον οντα). Present active participle with predicate accusative agreeing with Ιησουν, "as being faithful."

That appointed him (τω ποιησαντ αυτον). See 1 Samuel 12:6. Dative case of the articular participle (aorist active) of ποιεω and the reference is to God. Note πιστος as in 2:17.

As also was Moses (ως κα Μωυσης). The author makes no depreciatory remarks about Moses as he did not about the prophets and the angels. He cheerfully admits that Moses was faithful "in all his house" (εν ολω τω οικω αυτου), an allusion to Nu 12:7 (εαν ολω τω οικω μου) about Moses. The "his" is God's. The use of οικος for the people (family) of God, not the building, but the group (1 Timothy 3:15) in which God is the Father. But wherein is Jesus superior to Moses? The argument is keen and skilful.

Hath been counted worthy of more glory than Moses (πλειονος δοξης παρα Μωυσην ηξιωτα). Perfect passive indicative of αξιοω, to deem worthy, permanent situation described with definite claim of Christ's superiority to Moses. Δοξης in genitive case after ηξιωτα. For παρα after the comparative πλειονος see 1:4,9; 2:7.

By so much as (καθ' οσον). A proportionate measurement (common use of κατα and the quantitative relative οσος).

Than the house (του οικου). Ablative case of comparison after πλειονα. The architect is superior to the house just as Sir Christopher Wren is superior to St. Paul's Cathedral. The point in the argument calls for Jesus as the builder (ο κατασκευασας, first aorist active participle of κατασκευαζω, to found or build). But it is God's house as αυτου means (verses 2,5) and ου in verse 6. This house of God existed before Moses (11:2,25). Jesus as God's Son founded and supervised this house of God.

Is God (θεος). God is the Creator of all things and so of his "house" which his Son, Jesus Christ, founded and supervises.

And Moses (κα Μωυσης μεν). "Now Moses indeed on his part" (μεν contrasted with δε).

In (εν). Moses was in "God's house" "as a servant" (ως θεραπων). Old word, in LXX, only here in N.T. and quoted from Nu 12:7f. Kin to the verb θεραπευω, to serve, to heal, and θεραπεια, service (Luke 9:11) and a group of servants (Luke 12:42).

For a testimony of those things which were afterward to be spoken (εις μαρτυριον των λαληθησομενων). Objective genitive of the articular future passive participle of λαλεω. It is not certain what it means whether the "testimony" (μαρτυριον) is to Moses or to God and whether it points on to Christ. In 9:9 see παραβολη applied to the old dispensation as a symbol pointing to Christ and Christianity.

But Christ (Χριστος δε). In contrast with Moses (μεν in verse 5).

As a son (ως υιος). Instead of a θεραπων (servant).

Over his house (επ τον οικον αυτου). The difference between επ and εν added to that between υιος and θεραπων. It is very neat and quite conclusive, especially when we recall the high place occupied by Moses in Jewish thought. In Ac 7:11 the Jews accused Stephen of speaking "blasphemous words against Moses and God" (putting Moses on a par with God).