Wherefore, holy brethren, partakers of the heavenly vocation, consider the apostle and high priest of our confession, Jesus:

“Now the Word of God is His Son, as we have before said. And He is called Angel and Apostle; for He declares whatever we ought to know, and is sent forth to declare whatever is revealed; as our Lord Himself says, "He that heareth Me, heareth Him that sent Me." From the writings of Moses also this will be manifest; for thus it is written in them, "And the Angel of God spake to Moses, in a flame of fire out of the bush, and said, I am that I am, the God of Abraham, the God of Isaac, the God of Jacob, the God of thy fathers; go down into Egypt, and bring forth My people." And if you wish to learn what follows, you can do so from the same writings; for it is impossible to relate the whole here. But so much is written for the sake of proving that Jesus the Christ is the Son of God and His Apostle, being of old the Word, and appearing sometimes in the form of fire, and sometimes in the likeness of angels; but now, by the will of God, having become man for the human race, He endured all the sufferings which the devils instigated the senseless Jews to inflict upon Him; who, though they have it expressly affirmed in the writings of Moses, "And the angel of God spake to Moses in a flame of fire in a bush, and said, I am that I am, the God of Abraham, and the God of Isaac, and the God of Jacob," yet maintain that He who said this was the Father and Creator of the universe. Whence also the Spirit of prophecy rebukes them, and says, "Israel doth not know Me, my people have not understood Me." And again, Jesus, as we have already shown, while He was with them, said, "No one knoweth the Father, but the Son; nor the Son but the Father, and those to whom the Son will reveal Him." The Jews, accordingly, being throughout of opinion that it was the Father of the universe who spake to Moses, though He who spake to him was indeed the Son of God, who is called both Angel and Apostle, are justly charged, both by the Spirit of prophecy and by Christ Himself, with knowing neither the Father nor the Son. For they who affirm that the Son is the Father, are proved neither to have become acquainted with the Father, nor to know that the Father of the universe has a Son; who also, being the first-begotten Word of God, is even God. And of old He appeared in the shape of fire and in the likeness of an angel to Moses and to the other prophets; but now in the times of your reign, having, as we before said, become Man by a virgin, according to the counsel of the Father, for the salvation of those who believe on Him, He endured both to be set at nought and to suffer, that by dying and rising again He might conquer death. And that which was said out of the bush to Moses, "I am that I am, the God of Abraham, and the God of Isaac, and the God of Jacob, and the God of your fathers," this signified that they, even though dead, are let in existence, and are men belonging to Christ Himself. For they were the first of all men to busy themselves in the search after God; Abraham being the father of Isaac, and Isaac of Jacob, as Moses wrote.”

“According to the words of the wise Solomon in the Proverbs, he was created. "The Lord," he says, "created me." And he is called "the beginning of the evangelical way" which leads us to the kingdom of heaven, since he is not a creature in substance but was made the "way" in the divine dispensation. For "being made" and "being created" have the same meaning. In fact, as he was made a way, so also was he made a door, a shepherd, a messenger, a sheep, and, in turn, a high priest and apostle, different names given according to the different conceptions.”

“But when Paul has once taken in hand the flesh, he proceeds to utter all the lowly things, without any fear: for see what he says next: "Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus, who was faithful to Him that appointed Him, as also Moses was faithful in all His house." Being about to place Him before Moses in comparison, he led his discourse to the law of the high-priesthood; for they all had a high esteem for Moses: moreover, he is already beforehand casting down the seeds of the superiority. Therefore he begins from the flesh, and goes up to the Godhead, where there was no longer any comparison. He began from the flesh, from His Human nature, by assuming for a time the equality, and says, "as also Moses in all His house": nor does he at first show His superiority lest the hearer should start away, and straightway stop his ears. For although they were believers, yet nevertheless they still had strong feeling of conscience as to Moses. "Who was faithful," he says, "to Him that made Him" - made Him what? "Apostle and High Priest." He is not speaking at all in this place of His Essence, nor of His Godhead; but so far concerning human dignities. "As also Moses in all His house," that is, either among the people, or in the temple. But here he uses the expression "in His house," just as one might say, concerning those in the household; even as some guardian and steward of a household, so was Moses to the people. For that by "house" he means the people, he added, "whose house we are"; that is, we are in His creation. "Whence holy brethren" (he says "whence" instead of "for this cause"), "partakers of an heavenly calling" - seek nothing here, if ye have been called yonder - yonder is the reward, yonder the recompense. What then? "Consider the Apostle and High Priest of our profession, Christ Jesus, who was faithful to Him that appointed Him, as also Moses was faithful in all His house." What is "who was faithful to Him that appointed Him?" It is, well disposed, protecting what belongs to Him, not allowing them to be lightly carried away, "as also Moses in all His house"; that is, know who your High Priest is, and what He is, and ye will need no other consolation nor encouragement. Now he calls Him "Apostle," on account of His having been "sent," and "high priest of our profession," that is of the Faith. This One also was entrusted with a people, as the other with the leadership of a people, but a greater one and upon higher grounds.”

“As was said above, the old law had its authority from three sources, namely from the Angel, from Moses, and from Aaron the high priest. Now the Apostle above preferred Christ, the author of the new testament, to the Angels through whom the law was given; here he intends to prefer him to Moses, who was the promulgator and, as it were, the lawgiver of the old testament. And concerning this he does two things. First he prefers Christ to Moses; second he concludes from this that Christ must be obeyed most effectively, at the words, Wherefore, as. Concerning the first he does two things. First he sets forth the dignity of Christ; second he shows what is common to Christ and Moses, at the word, of more. Concerning the first he does two things, for first he sets down the condition of those to whom he speaks; second he sets down the condition of him of whom he speaks, at the word, consider. Now those to whom he speaks he describes in three ways. First from charity. Hence he says brothers, as if to say: because you are brothers by the seed of Abraham, and of Christ, and among yourselves to one another. Matt. 23:8: You are all brothers, etc. Likewise brothers of Christ. Above 2:11: he is not ashamed to call them brothers. Now charity makes this brotherhood. Ps. 132:1: Behold how good and how pleasant, etc. Second, he also describes them from holiness, when he says holy. And this on account of the receiving of the sacraments, by which we are sanctified by Christ. 1 Cor. 6:11: but you have been washed, but you have been sanctified, etc. Third, he describes them from their calling, when he says partakers of the heavenly calling. Now this calling can be understood to be heavenly in two ways: either by reason of the end, or by reason of the principle. By reason of the end indeed, because they were called not to earthly things, as in the old testament, but they were called to the heavenly kingdoms. 1 Thess. 2:12: he called us to his kingdom and glory. 1 Pet. 2:9: who called out of darkness into his marvelous light. By reason of the principle indeed, because it is not from our merits, nor from human invention, but from heavenly grace alone. Gal. 1:6: he called through his grace. Rom. 8:30: and those whom he predestined, these he also called. Is. 41:2: who raised up the just one from the east, called him to follow him. Now he says partakers, because not only the Jews were called to the grace of faith and of the new testament, but also the gentiles. Col. 1:12: he has made us worthy to share in the lot of the saints in light. Because therefore you are in charity, and holy, and called to heavenly things, you ought to hear gladly one speaking of him, through whom these things come to you. Consequently he describes him of whom he speaks, when he says consider. Below ch. 12:2: looking to Jesus, the author and finisher of faith, etc. But whom? The apostle, he says, and high priest of our confession, Jesus. For the Apostle in what follows prefers Christ to Moses and Aaron, and therefore ascribes to him the dignity of both: of Moses, namely because he was sent by God. Ps.: he sent Moses his servant. And of Aaron, who was high priest. Ex. 28:1: bring also to yourself Aaron, etc. But Christ was sent as apostle more excellently than Moses. Ex. 4:13: I beseech you, Lord, send whom you will send, as if to say: you are going to send another more worthy one. Likewise he himself is high priest and priest. Ps. 109:5: you are a priest forever according to the order of Melchisedech. As it were, then, he here sets forth first his principal condition, saying wherefore, that is, therefore, brothers, consider the apostle, as if to say: pass over considering that apostle, that is, Moses who was sent, and the high priest Aaron, and consider the apostle and high priest of our confession, that is, him whom we confess. For this is necessary for salvation, that we confess him. Rom. 10:10: with the heart one believes unto righteousness, but with the mouth confession is made unto salvation. Or of confession, that is, of spiritual sacrifice. For every priest is ordained for offering sacrifices. Now sacrifice is twofold, namely bodily or temporal. And Aaron was instituted for this. But there is another sacrifice, spiritual, which consists in the confession of faith. Ps. 49:23: the sacrifice of praise shall honor me. And Christ was instituted for this sacrifice, not for bulls. Is. 1:11: I have not wanted the holocausts of rams, and the fat of fatlings, and the blood of calves, and lambs, and he-goats. And a little after, there follows: do not offer sacrifice any more in vain. Then when he says who is faithful, etc., he compares Christ to Moses. Concerning Aaron he makes special mention below. And he first sets down here, as has been said, that in which they agree; second, that in which Christ surpasses Moses, at the words for of more glory. Common to Christ and Moses is faithfulness toward God; and therefore he says who is faithful. Here it should be known that all this which is said here about Moses is founded upon that which is found in Num. 12:7, where the Lord shows the excellence of Moses, after Aaron and Miriam had quarreled against him, where these words are set down which the Apostle here alleges. For there it is said thus: but not so my servant Moses, who is most faithful in all my house. Where, if we attend well, Moses is commended more than in any other place of the Bible. And therefore the Apostle takes this as the most excellent statement for the commendation of Moses. But this can apply both to Christ and to Moses. For concerning Moses it is clear from the history itself alleged. It is also understood of Christ, because he, according as he is man, is faithful to him who made him, namely to God the Father, who made him, namely apostle and high priest — not according to the divine nature, because in that respect he was not made, nor created, but begotten — but according to the human nature. Rom. 1:3: who was made to him of the seed of David according to the flesh. Now he was faithful to God the Father: first, by not attributing to himself what he had, but to the Father. John ch. 7:16: my teaching is not mine. Second, because he sought his glory, not his own. John 8:50: I do not seek my own glory. And at 7:18 it is said: he who seeks the glory of him who sent him, this one is true, and there is no injustice in him. Third, because he perfectly obeyed the Father. Phil. 2:8: made obedient unto death. Christ, therefore, is faithful to him who made him, as also Moses was, and this in all his house, which house is the whole company of the faithful, concerning which Ps. 92:7: holiness becomes your house, O Lord. Or in all his house, that is, in the whole world, not only in Judea, as Moses was. Is.: I have given you as a light of the gentiles, that you may be my salvation unto the end of the earth. Then when he says for of more glory, he prefers Christ to Moses, and this as to two things. First as to power; second as to condition, at the words and Moses. Now in commending Christ, he commends him as having had honor in all the house, as Moses did; but he shows that Christ excels him. Here he first sets down his reason; second he makes it clear, at the words for every. Now the Apostle's reason is that greater glory is owed to him who made the house than to him who inhabits it; but Christ built the house. Ps. 73:16: you have made the dawn and the sun. Prov. 9:1: wisdom has built herself a house, that is, the Church. For Christ himself, through whom grace and truth came to be, built the Church as a lawgiver. But Moses as the announcer of the law; and therefore glory is owed to Moses only as to an announcer. Hence also his face shone, concerning which Ex. 34:29 and 2 Cor. 3:7: so that the children of Israel could not look intently at the face of Moses because of the glory of his countenance. The text, therefore, continues thus: you say that Christ is faithful as Moses was; why then should we neglect to consider? Surely because he has been held worthy of more glory than Moses, by as much as the lord of the house, who built it, has more glory. As if to say: although Moses is greatly honorable, yet Christ is more honorable, as the builder of the house, and as the principal lawgiver. Job 36:22: behold, God is exalted in his strength, and none is like him among lawgivers. If, then, glory is owed to Moses, Christ is worthy of a greater one. 2 Cor. 3:9: if the ministration of condemnation is in glory, much more will the ministry of justice be in glory. Consequently he proves the minor of his reasoning, when he says for every house is built by someone. Now the minor is that Christ built this house; and he proves this, first, because every house needs a builder; second, because this house of which he speaks was built by Christ, at the words but he who all things. First, therefore, he proves that this house, like any other, needs a builder, because diverse things are not joined together except by some one thing, as is clear in the case of a man-made house, in which the wood and stones of which it is composed are united by someone. Now the aggregate of the faithful, which is the Church and the house of God, is gathered from diverse peoples, namely Jews and gentiles, slaves and free. And therefore the Church, like every house, is built by someone uniting it. Of this reasoning he sets down only the conclusion, supposing the truth of the premises from the evidence of the fact. 1 Pet. 2:5: yourselves, as living stones, are built up spiritual houses, etc. Eph. 2:20: built upon the foundation of the apostles and prophets, etc. Then when he says but he who created all things is God, he proves that Christ is the builder of this house, for he himself is the God who made all things. And if this is understood of the whole world, it is plain. Ps. 32:9: he spoke, and they were made, etc. But there is another, spiritual creation, which is effected through the Spirit. Ps. 103:30: send forth your spirit, and they shall be created, and you shall renew the face, etc. And this is done by God through Christ. Jas. 1:18: of his own will he begot us by the word of truth, that we might be a kind of beginning of his creature. Eph. 2:10: we are his handiwork, created in Christ Jesus unto good works. God, therefore, created this house, namely the Church, out of nothing, that is, from the state of sin, into the state of grace. Therefore Christ, through whom he made all things — above 1:2: through whom he also made the ages. John 1:3: all things were made through him, and without him, etc. — is more excellent, inasmuch as he has the power of a maker, than Moses, who was only an announcer. Then when he says and Moses indeed, he prefers Christ to Moses as to condition, and concerning this he does two things. First he sets down his reason; second he makes it clear, at the words which house. Now his reason is this: it is agreed that a lord, and in his own house, is of greater esteem than a servant, and in the house of his lord. But Moses is faithful as a servant, and in the house of his lord; Christ, however, as lord, and in his own house; therefore, etc. Concerning this it should be known that the Apostle very diligently notes those words written of Moses, in which two things are said of him: for he is called a servant, and he is also called faithful, not in his own house, but in the house of our God. And as to these two things, he prefers Christ to Moses. First he shows what applies to Moses; second what applies to Christ, at the words but Christ as a son. He says, therefore, that Moses was faithful as a servant, that is, as a faithful steward. Matt. 25:21: well done, good and faithful servant, because you have been faithful over a few things, I will set you over many things. Now Christ is in a certain way a servant, namely according to the flesh — Phil. 2:7: taking the form of a servant — but Moses was the servant of God in setting forth the words of God to the children of Israel. From this it is clear that, because he was a faithful servant, the things which he said were ordered to another, namely to Christ. And this was for a testimony of the things which were to be said. John 5:46: if you believed Moses, you would perhaps believe me also, for he wrote of me. Acts 10:43: to him all the prophets bear witness. Because, therefore, he was a servant, he was accordingly not in his own house, but in another's; and because the things he said were a testimony of the things that were to be said of Christ, Moses was therefore in every way less than Christ. Then when he says but Christ, he shows what applies to Christ, namely that Christ is not as a servant, but as a son in the house of the Father, and consequently his own, because he is the natural heir. Above 1:2: whom he appointed heir of all things, etc. For the Church is the house of Christ. Prov. 14:1: a wise woman builds her house. Ps. 2:7: the Lord said to me: you are my son, etc. Matt. 3:17: my beloved son, etc. He is, therefore, not a servant, but a son, and in his own house; but Moses is a servant, and in another's house. John 8:35: the son remains forever. Then when he says which house we are, he shows what this house is. This house is the faithful, and they are the house of Christ, who believe in Christ. 1 Tim. 3:15: in the house of God, which is the Church. And also because Christ dwells in them. Eph. 3:17: that Christ may dwell through faith in your hearts. This house, therefore, we the faithful are. Now for this, that we may be the house of God, four things are necessary, which are required concerning a house, which are not in a tent. And the Apostle touches on these. First, that our hope and faith be certain and permanent; but a tent, even if it is firm, can nevertheless quickly be moved. And it signifies those who believe for a time, and in the time of temptation fall away; but those are the house who retain the word of God. And therefore he says if we hold fast our confidence. It was said above that confidence is hope with firm expectation and without fear. 2 Cor. 3:4: such confidence we have through Christ toward God. Second, that it be ordinately disposed. And therefore he says the glory of hope, that is, ordered to the glory of God, so that, other things being held in contempt, we may glory in the hope of glory. Jer. 9:24: let him who glories, glory in this, to know and understand me. Third, that it be persevering. Hence he says unto the end. Matt. 10:22: he who perseveres unto the end, he shall be saved. Fourth, that it be firm, namely so that it may not be moved by any adversity. Hence he says firm. Below ch. 6:18f.: we have fled for refuge to hold fast the hope set before us, which we have as an anchor of the soul, sure and firm.”

“In these verses we have the application of the doctrine laid down in the close of the last chapter concerning the priesthood of our Lord Jesus Christ. And observe, I. In how fervent and affectionate a manner the apostle exhorts Christians to have this high priest much in their thoughts, and to make him the object of their close and serious consideration; and surely no one in earth or heaven deserves our consideration more than he. That this exhortation might be made the more effectual, observe, 1. The honourable compellation used towards those to whom he wrote: Holy brethren, partakers of the heavenly calling. (1.) Brethren, not only my brethren, but the brethren of Christ, and in him brethren to all the saints. All the people of God are brethren, and should love and live like brethren. (2.) Holy brethren; holy not only in profession and title, but in principle and practice, in heart and life. This has been turned by some into scorn: "These," say they, "are the holy brethren;" but it is dangerous jesting with such edge-tools; be not mockers, lest your bands be made strong. Let those that are thus despised and scorned labour to be holy brethren indeed, and approve themselves so to God; and they need not be ashamed of the title nor dread the scoffs of the profane. The day is coming when those that make this a term of reproach would count it their greatest honour and happiness to be taken into this sacred brotherhood. (3.) Partakers of the heavenly calling - partakers of the means of grace, and of the Spirit of grace, that came from heaven, and by which Christians are effectually called out of darkness into marvelous light, that calling which brings down heaven into the souls of men, raises them up to a heavenly temper and conversation, and prepares them to live for ever with God in heaven. 2. The titles he gives to Christ, whom he would have them consider, (1.) As the apostle of our profession, the prime-minister of the gospel church, a messenger and a principal messenger sent of God to men, upon the most important errand, the great revealer of that faith which we profess to hold and of that hope which we profess to have. (2.) Not only the apostle, but the high priest too, of our profession, the chief officer of the Old Testament as well as the New, the head of the church in every state, and under each dispensation, upon whose satisfaction and intercession we profess to depend for pardon of sin, and acceptance with God. (3.) As Christ, the Messiah, anointed and every way qualified for the office both of apostle and high priest. (4.) As Jesus, our Saviour, our healer, the great physician of souls, typified by the brazen serpent that Moses lifted up in the wilderness, that those who were stung by the fiery serpents might look to him, and be saved. II. We have the duty we owe to him who bears all these high and honourable titles, and that is to consider him as thus characterized. Consider what he is in himself, what he is to us, and what he will be to us hereafter and for ever; consider him, fix your thoughts upon him with the greatest attention, and act towards him accordingly; look unto Jesus, the author and finisher of your faith. Here observe, 1. Many that profess faith in Christ have not a due consideration for him; he is not so much thought of as he deserves to be, and desires to be, by those that expect salvation from him. 2. Close and serious consideration of Christ would be of great advantage to us to increase our acquaintance with him, and to engage our love and our obedience to him, and reliance on him. 3. Even those that are holy brethren, and partakers of the heavenly calling, have need to stir up one another to think more of Christ than they do, to have him more in their minds; the best of his people think too seldom and too slightly of him. 4. We must consider Christ as he is described to us in the scriptures, and form our apprehensions of him thence, not from any vain conceptions and fancies of our own. III. We have several arguments drawn up to enforce this duty of considering Christ the apostle and high priest of our profession. 1. The first is taken from his fidelity, Heb 3:2. He was faithful to him that appointed him, as Moses was in all his house. (1.) Christ is an appointed Mediator; God the Father has sent and sealed him to that office, and therefore his mediation is acceptable to the Father. (2.) He is faithful to that appointment, punctually observing all the rules and orders of his mediation, and fully executing the trust reposed in him by his Father and by his people. (3.) That he is as faithful to him that appointed him as Moses was in all his house. Moses was faithful in the discharge of his office to the Jewish church in the Old Testament, and so is Christ under the New; this was a proper argument to urge upon the Jews, who had so high an opinion of the faithfulness of Moses, and yet his faithfulness was but typical of Christ's. 2. Another argument is taken from the superior glory and excellence of Christ above Moses (Heb 3:3-6); therefore they were more obliged to consider Christ. (1.) Christ was a maker of the house, Moses but a member in it. By the house we are to understand the church of God, the people of God incorporated together under Christ their maker and head, and under subordinate officers, according to his law, observing his institutions. Christ is the maker of this house of the church in all ages: Moses was a minister in the house, he was instrumental under Christ in governing and edifying the house, but Christ is the maker of all things; for he is God, and no one less than God could build the church, either lay the foundation or carry on the superstructure. No less power was requisite to make the church than to make the world; the world was made out of nothing, the church made out of materials altogether unfit for such a building. Christ, who is God, drew the ground-plan of the church, provided the materials, and by almighty power disposed them to receive the form; he has compacted and united this his house, has settled the orders of it, and crowned all with his own presence, which is the true glory of this house of God. (2.) Christ was the master of this house, as well as the maker, Heb 3:5, Heb 3:6. This house is styled his house, as the Son of God. Moses was only a faithful servant, for a testimony of those things that were afterwards to be revealed. Christ, as the eternal Son of God, is the rightful owner and sovereign ruler of the church. Moses was only a typical governor, for a testimony of all those things relating to the church which would be more clearly, completely, and comfortably revealed in the gospel by the Spirit of Christ; and therefore Christ is worthy of more glory than Moses, and of greater regard and consideration. This argument the apostle concludes, [1.] With a comfortable accommodation of it to himself and all true believers (Heb 3:6). Whose house we are: each of us personally, as we are the temples of the Holy Ghost, and Christ dwells in us by faith; all of us jointly, as we are united by the bonds of graces, truths, ordinances, gospel discipline, and devotions. [2.] With a characteristic description of those persons who constitute this house: "If we hold fast the confidence, and the rejoicing of the hope, firmly to the end; that is, if we maintain a bold and open profession of the truths of the gospel, upon which our hopes of grace and glory are built, and live upon and up to those hopes, so as to have a holy rejoicing in them, which shall abide firm to the end, notwithstanding all that we may meet with in so doing." So that you see there must not only be a setting out well in the ways of Christ, but a stedfastness and perseverance therein unto the end. We have here a direction what those must do who would partake of the dignity and privileges of the household of Christ. First, They must take the truths of the gospel into their heads and hearts. Secondly, They must build their hopes of happiness upon those truths. Thirdly, They must make an open profession of those truths. Fourthly, They must live so up to them as to keep their evidences clear, that they may rejoice in hope, and then they must in all persevere to the end. In a word, they must walk closely, consistently, courageously, and constantly, in the faith and practice of the gospel, that their Master, when he comes, may own and approve them.”

“Wherefore, holy brethren,.... The apostle calls the Hebrews "brethren", not because they were of the same natural stock and lineage, but because they were in the same spiritual relation; they all had the same Father, belonged to the same family, were the adopted sons of God, the brethren of Christ, of one another, and of the apostle; and they were "holy", not by birth, nor by their external separation from other nations, but through sanctification of the Spirit; and they were so by profession, and in the opinion of the apostle: partakers of the heavenly calling; by which is meant not any business, or employment of life; nor a call to any office in church or state; nor a mere external call by the ministry of the word; but an internal special call of grace, to the enjoyment of the blessings of grace here, and to glory hereafter; and which is not according, to works, but according to the grace of God, and is by powerful, efficacious, and irresistible grace: and this is said to be "heavenly", because the grace by which the saints are called is from heaven, and it is to heaven they are called; and the means of their calling, the Gospel, is from heaven; and this epistle epithet is used to show the excellency of their calling, and to distinguish it from all others: and this the Hebrews are said to be "partakers of"; which shows, that God had not utterly cast off that people, and yet that they were not the only persons that enjoyed the grace of the effectual calling, they were but partners with others; and that the saints are alike sharers in this blessing, they are called in one hope of their calling; and it denotes the truth and reality of it: the duty they are exhorted to is, to consider the apostle and high priest of our profession, Christ Jesus; the Alexandrian copy, the Vulgate Latin and Ethiopic versions, read, only "Jesus"; who is called "the apostle", because he was sent of God to preach the Gospel, work miracles, and do the will of God, particularly to obtain redemption and salvation for his people, which mission does not suppose any inequality of persons, or change of place, or any compulsion or disrespect to Christ, but love to men; and is to be understood of him as in office as Mediator, and shows his authority, and that he was no impostor. The high priest among the Jews was, on the day of atonement, considered as "an apostle", or "messenger" (s); for so the elders of the sanhedrim address him on that day, saying, "Lord high priest, we are the messengers of the sanhedrim, and thou art "our apostle", or "messenger", and the messenger of the sanhedrim.'' And it follows here, and "the high priest of our profession"; which may be understood either objectively, whom they professed, both by words or deeds; for a profession of him should be public, visible, and sincere; or efficiently, he being the author, sum, and substance of the religion, faith, and Gospel which was professed by them: and he is to be "considered" in the greatness and dignity of his person, as the Son of God; and in his wondrous grace and love in assuming human nature, and dying for his people; and in the relations he stands in to them as a Father, husband, brother, friend; and in his several offices, as Mediator, and particularly as sent of God, to be the Saviour of sinners; and as the high priest, who has offered himself a sacrifice, and ever lives to make intercession; and all this to encourage the saints to hold fast their profession of him. (s) Misn. Yoma, c. 1. sect. 5.”

“Holy brethren - Persons consecrated to God, as the word literally implies, and called, in consequence, to be holy in heart, holy in life, and useful in the world. The Israelites are often called a holy people, saints, etc., because consecrated to God, and because they were bound by their profession to be holy; and yet these appellations are given to them in numberless instances where they were very unholy. The not attending to this circumstance, and the not discerning between actual positive holiness, and the call to it, as the consecration of the persons, has led many commentators and preachers into destructive mistakes. Antinomianism has had its origin here: and as it was found that many persons were called saints, who, in many respects, were miserable sinners, hence it has been inferred that they were called saints in reference to a holiness which they had in another; and hence the Antinomian imputation of Christ's righteousness to unholy believers, whose hearts were abominable before God, and whose lives were a scandal to the Gospel. Let, therefore, a due distinction be made between persons by their profession holy, i.e. consecrated to God; and persons who are faithful to that profession, and are both inwardly and outwardly holy. They are not all Israel who are of Israel: a man, by a literal circumcision, may be a Jew outwardly; but the circumcision of the heart by the Spirit makes a man a Jew inwardly. A man may be a Christian in profession, and not such in heart; and those who pretend that, although they are unholy in themselves, they are reputed holy in Christ, because his righteousness is imputed to them, most awfully deceive their own souls. Dr. Owen has spoken well on the necessity of personal holiness against the Antinomians of his day. "If a man be not made holy he cannot enter into the kingdom of God. It is this that makes them meet for the inheritance of the saints in light; as without it they are not meet for their duty, so are they not capable of their reward. Yea, heaven itself, in the true light and notion of it, is undesirable to an unsanctified person. Such a one neither can nor would enjoy God if he might. In a word, there is no one thing required of the sons of God that an unsanctified person can do, and no one thing promised unto them that he can enjoy. "There is surely then a woful mistake in the world. If Christ sanctify all whom he saves, many will appear to have been mistaken in their expectations at another day. It is grown amongst us almost an abhorrency to all flesh to say, the Church of God is to be holy. What! though God has promised that it should be so; that Christ has undertaken to make it so? What! if it be required to be so? What! if all the duties of it be rejected of God, if it be not so? It is all one, if men be baptized, whether they will or not, and outwardly profess the name of Christ, though not one of them be truly sanctified, yet they are, it is said, the Church of Christ. Why then let them be so; but what are they the better for it? Are their persons or their services therefore accepted with God? Are they related or united to Christ? Are they under his conduct unto glory? Are they meet for the inheritance of the saints in light? Not at all: not all nor any of these things do they obtain thereby. What is it then that they get by the furious contest which they make for the reputation of this privilege? Only this: that, satisfying their minds by it, resting if not priding themselves in it, they obtain many advantages to stifle all convictions of their condition, and so perish unavoidably. A sad success, and for ever to be bewailed! Yet is there nothing at all at this day more contended for in this world than that Christ might be thought to be a captain of salvation to them, unto whom he is not a sanctifier; that he may have an unholy Church, a dead body. These things tend neither to the glory of Christ, nor to the good of the souls of men. Let none then deceive themselves; sanctification is a qualification indispensably necessary to them who will be under the conduct of the Lord Christ unto salvation; he leads none to heaven but whom he sanctifies on earth. The holy God will not receive unholy persons. This living head will not admit of dead members, nor bring men into possession of a glory which they neither love nor like." Heavenly calling - The Israelites had an earthly calling; they were called out of Egypt to go into the promised land: Christians have a heavenly calling; they are invited to leave the bondage of sin, and go to the kingdom of God. These were made partakers of this calling; they had already embraced the Gospel, and were brought into a state of salvation. Apostle and High Priest of our profession - Among the Jews the high priest was considered to be also the apostle of God; and it is in conformity to this notion that the apostle speaks. And he exhorts the Hebrews to consider Jesus Christ to be both their High Priest and Apostle; and to expect these offices to be henceforth fulfilled by him, and by him alone. This was the fullest intimation that the Mosaic economy was at an end, and the priesthood changed. By της ὁμολογιας ἡμων, our profession, or that confession of ours, the apostle undoubtedly means the Christian religion. Jesus was the Apostle of the Father, and has given to mankind the new covenant; and we are to consider the whole system of Christianity as coming immediately from him. Every system of religion must have a priest and a prophet; the one to declare the will of God, the other to minister in holy things. Moses was the apostle under the old testament, and Aaron the priest. When Moses was removed, the prophets succeeded him; and the sons of Aaron were the priests after the death of their father. This system is now annulled; and Jesus is the Prophet who declares the Father's will, and he is the Priest who ministers in the things pertaining to God, see Heb 2:17; as he makes atonement for the sins of the people, and is the Mediator between God and man.”

“The….high priest of our profession. That is, of the faith we confess, or profess. Christ is also here called our apostle, i.e. sent by his Father. (Witham) — Jesus Christ is not only our apostle, he is the doctor, the legislator of the religion we profess. He is our high priest, who offered himself in sacrifice for the sanctification of his Church, and who is now exercising at the right hand of his Father the office of the priesthood in our behalf, both in heaven and on earth. We here see our dignity: we have a God for the apostle and high priest of our religion.”