THEREFORE HOLY BRETHREN: Hothen
adelphoi hagioi: (Colossians
1:22; 3:12; 1Thessalonians 5:27; 2Timothy 1:9; 1Peter 2:9; 3:5; 2Peter 1:3,
4, 5, 6, 7, 8, 9, 10; Revelation 18:20)
Meditations on "Consider Jesus" by
Hebrews 3:1 Devotional
Consider Jesus– in Lowliness of Birth
Consider Jesus– in the Elevation of Rank
Consider Jesus– in the Possession of Wealth
Consider Jesus– in the Straitness of Poverty
Consider Jesus– in the Exercise of Influence
Consider Jesus– in Filial Subjection
Consider Jesus– in Obedience to Divine Law
Consider Jesus– in Obedience to Human Law
Consider Jesus– the Object of Popular Favor
Consider Jesus– the Object of Popular Hate
Consider Jesus– as Without Deceit
Consider Jesus– as Tempted by Satan
Consider Jesus– as Afflicted
Consider Jesus– Our Paymaster
Consider Jesus– as Forsaken by Man
Consider Jesus– as Forsaken by God
Consider Jesus– in Loneliness
Consider Jesus– as Not Alone
Consider Jesus– in Soul-trouble
Consider Jesus– in Communion with God
Consider Jesus– in the Forgiveness of Injury
Consider Jesus– in the Exercise of Praise
Consider Jesus– in the Avoidance of Offence
Consider Jesus– in Sickness
Consider Jesus– in the Anticipation of Death
Consider Jesus– in Intercessory Prayer
Consider Jesus– in Bereavement
Consider Jesus– as Receiving Sinners
Consider Jesus– in His Atoning Blood
Consider Jesus– in the Power of His
Consider Jesus– in His Second Appearing
Therefore is literally "from which", meaning that the following arguments
could be deduced from the conclusions the writer had reached in the
When I think of what Christ suffered, I
am ashamed to call anything that I have endured, suffering for His sake.
He carried His heavy cross, but we only
carry a sliver or two of it; He drank His cup to the dregs, and we do but
sip a drop or two at the very most. “Consider
him.” Consider how He
suffered far more than you can ever suffer, and how He is now crowned with
glory and honor; and so you are to be like Him, descend like Him into the
depths of agony, that with Him you may rise to the heights of glory.
F B Meyer writes that...
The contrast between the third and fourth
chapters of this epistle is very marked. The former is like a drear November
day, when all the landscape is drenched by sweeping rain, and the rotting
leaves fall in showers to find a grave upon the damp and muddy soil. The
latter is like a still clear day in midsummer, when nature revels in
reposeful bliss beneath the unstinted caresses of the sun. There is as much
difference between them as between the seventh and eighth chapters of the
Epistle to the Romans.
But each chapter represents an experience of the inner Christian life.
Perhaps the majority of Christians live and die in the third chapter, to
their infinite loss. Comparatively few pass over into the fourth. Yet why,
reader, should you not pass the boundary line today, and leave behind
forever the bitter, unsatisfactory experiences which have become the normal
rule of your existence? Come up out of the wilderness, in which you have
wandered so long. Your sojourn there has been due, not to any desire on the
part of God, or to any arbitrary appointment of his, or to any natural
disability of your temperament; but to certain grave failures on your part,
in the regimen of the inner life.
The antipodes of your hitherto dreary experiences is Christ, the
unsearchable riches of Christ; to be made a partaker of Christ: for Christ
is the Promised Land that flows with milk and honey, in which we eat bread
without scarceness, and gather the grapes and pomegranates and olives of
rare spiritual blessedness.
Holy brethren - This phrase occurs only here in NT. This use
would seem to indicate that the author regards his Jewish readers as
Holy (for more in depth discussion click
describes every saint's position in Christ. We
are set apart from the secular, profane, evil and dedicated to the worship
service of God.
The fundamental idea of "holy" is separation from sin, consecration to God,
devotion to service of Deity, sharing in God’s purity and abstaining from
the pagans the idea of hagios was one dedicated to the gods
and the worshipper of the
pagan god acquired the character of that pagan god and the religious
ceremonies connected with its worship. For example, the Greek temple at Corinth housed a
large number of harlots who were connected with the "worship" of the Greek
god. It is not surprising that the "set-apartness" of the Greek worshipper was licentious
and totally depraved.
The believer in the Lord Jesus is
set apart for God by the Holy Spirit, out of the First Adam with the
latter’s sin and condemnation, into the Last Adam with the latter’s
righteousness and life. Thus, the worshipper of the God of the Bible
partakes of the character of the God for whom he is set apart. This is
positional sanctification, an act of God performed at the moment a sinner
puts his faith in the Lord Jesus (1Cor 1:2).
The work of the Holy Spirit in the yielded saint, in which He sets the
believer apart for God in his experience, by eliminating sin from his life
and producing His fruit, a process which goes on throughout the
believer’s life, is called progressive sanctification (1Thes 5:23)
for a discussion of the Three Tenses of Salvation).
Although the saint lives in the world, the man who is hagios must always in
one sense be different from the world and separate from the world. His
standards are not the world's standards
(adelphós from a = denoting unity + delphús = womb) is literally those born from same womb
and figuratively generally denotes a
fellowship of life based on identity of origin, e.g., members of the same
family (the same "delphus" or womb so to speak.
the writer appeals to his readers as those who have been separated from the
mass of humanity by the new birth and who are thus blood bought and heaven
bound and owing an allegiance to the One they had confessed.
(Hebrews 3:14; Romans 11:17; 15:27; 1Corinthians 9:23; 10:17; 2Corinthians
1:7; Ephesians 3:6; Colossians 1:12; 1Timothy 6:2; 1Peter 5:1; 2Peter 1:4;
(Click for 5 of the 6 NT uses found in Hebrews)
from metecho = have with,
describing participation with another in common blessings from metá =
with, denoting association + écho = have)
describes one who shares with
someone else as an associate in an enterprise or undertaking. It speaks of
those who are participators in something. Business partner, companion.
Participating in. Accomplice in. Comrade. It
means to be one who
has a share in the possession of something. Here it describes those who
share in a Heavenly
calling or have held, or will hold, a regal position in relation to the
earthly, Messianic Kingdom.
Metochos is used 6 times in the
Luke 5:7 and they signaled to their partners in the other
boat, for them to come and help them. And they came, and filled both of the
boats, so that they began to sink. (Luke uses metochos
to describe "partners" in fishing)
"Thou hast loved righteousness and hated lawlessness; Therefore God, Thy
God, hath anointed Thee With the oil of gladness above Thy companions."
Therefore, holy brethren, partakers of a heavenly calling, consider
Jesus, the Apostle and High Priest of our confession.
For we have become partakers of Christ, if we hold fast the beginning
of our assurance firm until the end;
For in the case of those who have once been enlightened and have tasted of
the heavenly gift and have been made partakers of the Holy Spirit,
But if you are without discipline, of which all have
become partakers, then you are illegitimate children and not sons.
It is notable that although
metochos is used to describe believers in
it explains that these are those who hold fast to the end, the point
being that one proves he is a true partaker by holding fast to the
the writer describes perseverance in the faith as proof that one has become
a partaker of true salvation. What would be the opposite of persevering? In
it would be falling away from the faith which would equate with no
evidence of salvation. Stated another way, the one who does not persevere in
the faith, does not show that they have fallen out of partaking in Christ,
but that they had never become a partaker of the free gift of salvation in
Christ Jesus. It seems clear that the writer does not believe one can be in
Christ and then out of Christ at a later time.
HEAVENLY CALLING: klêseôs epouraniou:
(Romans 1:6,7 -
Romans 1:6-7 The Called of Christ;
8:28-30; 9:24; 1Corinthians 1:2; Ephesians 4:1,4; Philippians 3:14;
1Thessalonians 2:12; 2Thessalonians 1:11; 2:14; 1Timothy 6:12; 2Timothy 1:9;
1Peter 5:10; 2Peter 1:10; Jude 1:1; Revelation 17:14)
This phrase ("heavenly calling")
is found only here in the NT. The writer alludes to this "heavenly
calling" later in this epistle writing that Jesus...
"...is the mediator of a new covenant,
in order that since a death has taken place for the redemption of the
transgressions that were committed under the first covenant, those who have
been called may receive the promise of the eternal inheritance."
For more in depth
discussion of Calling = click either
klesis or Called =
- word study) means a
call and was used for an invitation to a banquet. In the NT the word is used
metaphorically of the call or invitation to come into the kingdom of God
with all its privileges. Here "klesis" refers to the divine call by
which Christians are introduced into the privileges of the gospel. God’s
invitation (klesis) to man to accept the benefits of His salvation is
what this calling is all about, particularly in the gospels. It is God’s
first act in the application of redemption according to His eternal purpose
(Ro 8:28). A distinction is made between God’s calling and men’s
acceptance of it (Mt 20:16).
Klesis - 11x in
the NT - Rom. 11:29; 1 Co. 1:26; 7:20; Eph. 1:18; 4:1, 4; Phil. 3:14; 2
Thess. 1:11; 2 Tim. 1:9; Heb. 3:1; 2 Pet. 1:10
are those who have been summoned by God...called...(the
following phrases are meant to be read as one long sentence which
gives a Biblical statement regarding calling)...
are those who have been summoned by God...called...
according to His purpose (Romans 8:28-note)
to salvation (Romans 8:30-note)
saints by calling (1Cor 1:2)
both Jews and Greeks (1Cor 1:24)
having been called "with a holy" (2 Timothy 1:9-note)
heavenly calling (Hebrews 3:1-note)
out of darkness into His marvelous light (1 Peter 2:9-note)
to walk worthy (Ephesians 4:1-
by grace (Gal 1:6)
not from among Jews only, but also from among Gentiles (Romans 9:24-note)
through the "gospel" that we "may gain the glory of our Lord Jesus Christ"
and be brought "into fellowship with His Son, Jesus Christ our Lord" (1Cor
and return in triumph "with Him" at the end of this age (Revelation 17:14-note).
great doctrine of our calling should cause all the "called of Jesus
Christ" to exclaim "Glory!"
The call comes from heaven and is to heaven in its appeal. This
not our home and dearly beloved, we need to quit acting like it is!
Peter says clearly that we are "aliens and
strangers" (1Pe 2:11, 12-note)
In the hall of faith chapter the
writer describes those who by faith pleased God and who...
better country, that is a heavenly one. Therefore God is not
ashamed to be called their God; for He has prepared a city for them."
And again the writer explains their
"heavenly calling" declaring to his readers that...
"you have not come to a mountain that
may be touched and to a blazing fire, and to darkness and gloom and
whirlwind...But you have come to Mount Zion and to the city of the
living God, the heavenly Jerusalem, and to myriads of angels, to
the general assembly and church of the first-born who are enrolled in
heaven, and to God, the Judge of all, and to the spirits of righteous men
made perfect, and to Jesus, the mediator of a new covenant, and to the
sprinkled blood, which speaks better than the blood of Abel." (Hebrews
The writer thus
demonstrates clearly the superiority of
Christianity to Judaism. Judaism was an earthly calling with an earthly
inheritance. Christianity is a spiritual and heavenly calling with a
spiritual and heavenly inheritance. It is, therefore, far superior.
Paul alludes to this "heavenly calling" writing to the saints at
“I press on toward the goal for the
prize of the upward call of God in Christ Jesus. ... For our citizenship is
in heaven, from which also we eagerly wait for a Savior, the Lord Jesus
Christ” (click exposition of
Our true home is in heaven and we live
spiritually right now in heavenly places (Ep 1:3-note;
Ep 2:6-note). As true believers we are brothers of Jesus by position and
are thereby holy. We are only strangers and pilgrims on earth. Our bodies
are in this world but we do not really belong here.
The writer is saying in essence to his Christian Jewish readers some of whom
are being tempted to fall back into Judaism...
NOT HOME YET
You are citizens of the heavenlies, so why don’t you let go of the earthly
things? Why do you want to hang on to the earthly rituals, the earthly
symbols, when you have the heavenly reality?”
How liberating is the truth that we as Christians do not need
religious ritual because we have spiritual reality.
Jesus said that now since He had come anyone who wanted to
truly worship the Father truly, must do
so in spirit and in truth, not in rituals and ceremonies (John
4:23). There is
no place in biblical Christianity for externalism because Christians have
continual access to unseen but unchanging spiritual reality.
(Isaiah 1:3; 5:12; 41:20; Ezekiel 12:3; 18:28; Haggai 1:5; 2:15; John 20:27;
Oh, that He had more consideration at our
hands! Consider Him; you cannot know all His excellence, all His value to
you, except He is the subject of your constant meditation. Consider Him;
think of His nature, His offices, His work, His promises, his relation to
you: “Consider the Apostle and High Priest of our profession, Christ
kata = down [kata can be used to
intensify the meaning] + noéo = to perceive or think)
means literally to put the mind down on
something and so to observe or consider carefully and attentively.
The idea is to think about something very
carefully or consider closely which denotes the action of one's mind
apprehending certain facts about a thing so as to give one the proper and
decisive thought about the thing considered. To consider
attentively denotes the action of mind apprehending certain facts about a
thing = give proper and decisive thought about something. Here it denotes the action of the mind in
apprehending certain facts about JESUS. Put the mind down on Jesus.
Expresses attention & continuous observation and regard. Consider Jesus
closely and carefully.
Katanoeo - 14x in NT - Matt. 7:3;
Lk. 6:41; 12:24, 27; 20:23; Acts 7:31, 32; 11:6; 27:39; Ro 4:19; Heb. 3:1;
10:24; Jas. 1:23, 24
denotes the action of the mind in
apprehending certain facts about a thing;
is closely related to the simple noeo,
whose literal meaning is intensified, “to direct one’s whole mind to an
object,” also from a higher standpoint to immerse oneself in it and hence to
apprehend it in its whole compass... It can also denote 2. critical
observation of an object: “to consider reflectively,” “to study,” “to
examine,”... 3. In literary Greek katanoeo...means especially apprehension
of a subject by intellectual absorption in it: “to consider,” “to ponder,”
“to come to know,” “to grasp,” “to understand”... The emphasis in NT usage
lies in the visual sphere. As a verb of seeing... especially in Luke...
denotes perception by the eyes (Mt 7:3 = Lk 6:41, here paradoxically
impossible; Acts 27:39), attentive scrutiny of an object (James 1:23, 24),
the observation or consideration of a fact or process, whether natural or
miraculous (Lk. 12:24, 27; Ro 4:19; Acts 7:31,
32; 11:6). (Kittel,
G., Friedrich, G., & Bromiley, G. W. Theological Dictionary of the New
One might paraphrase it “Bring your
mind down on this Jesus.” Concentrate on Him. Focus on Him
John MacArthur notes that...
Some may wonder why the writer tells
Christians to consider Christ, since we already know Him. But we are a long
way from understanding all that He is. Even the apostle Paul, the greatest
Christian who ever lived, did not know all about Christ that he wanted to
When trials or temptations come into our lives, we need to focus our
attention on Jesus and keep it there until all that He is begins to unfold
for us. Many Christians are spiritually weak and struggle with worry and
anxiety because they don't know the depths and the riches of Christ. Jesus
promised rest for our souls when we learn of Him (Matt. 11:29). Do you
really enjoy your Christian life? Is it so exciting you can hardly stand it?
That's how it ought to be. Does the fellowship and presence of Jesus Christ
thrill you? If not, perhaps you don't know Him as well as you might. (See
Dr MacArthur's full message - excellent exposition)
Note Jesus' use of katanoeo in His warning
why do you look at the speck that is in your brother's eye, but do not
notice the log that is in your own eye?"
Some other uses of
Moses saw the burning thorn bush and approached it "to
look more closely"
Carefully consider the ravens (Luke 12:24)...the lilies (Luke
Abraham's careful consideration of his own body and Sarah's "dead" womb, yet
accepting by faith God's promise (Ro 4:19-note)
Of thoughtfully considering one another to provoke unto love and good deeds
Of the one who looks at his natural face in a mirror (James 1:23, 24)
For Christians to hang on to earthly religious trappings not only is
unnecessary and pointless but also spiritually harmful. To do so keeps us
from experiencing the fullness of our new relationship with God and from
being able to follow Him as faithfully as we ought. These things are
barriers, not means, to blessing. Since believers share in the righteous
nature of Christ and in His heavenly calling, they live in a heavenly
existence. They ought to concentrate on that heavenly existence, not the
earthly. It is not just the unsaved who need to consider Jesus. Believers
also, no matter how mature, need to consider Him in everything they do
Consider Jesus and keep
our eyes of faith fixed on Him. Whenever you are tempted to look at your
circumstances or at yourself, look to Jesus by faith and rejoice in His
When life gets rough and problems seem to have no solution and
everything goes bad and disappointment and depression become “normal”
and temptations seem impossible to resist ---put your gaze on Jesus and
keep it there intently until He begins to unfold before your very eyes
in all His glorious power.
Jesus said, “Learn from Me” (Matthew
did not say, “Learn about Me”!
Do you really enjoy
your Christian life? Do you get up in the morning and say, “Lord, I just
can’t wait to see what You’re going to do today?” Do you go through the
day and say, “Lord, Your fellowship and Your presence are thrilling?” Do
you enjoy Jesus Christ? Do you sometimes want to stand up and shout?
ought to enjoy Jesus like that. But many Christians do not enjoy Jesus.
They appear to be miserable and unhappy, and they do not know anything
about His joy. They may think the only thing the Lord does for us is to
give an occasional rebuke. They see Him this way because they do not
walk and talk with Him day by day. They do not know Him richly and deeply and
intimately. They need to consider Jesus and learn from Him.
Steven Cole writes that...
Consider means to think about
something by taking the time to observe it carefully. Jesus used the
word when He told us to consider the ravens and the lilies (Luke 12:24,
27). We see ravens almost every day, but we don’t usually stop to
consider them. Jesus pointed out that they do not sow nor reap. They
have no store-rooms or barns, and yet God feeds them. He concludes, “How
much more valuable you are than the birds!” Why didn’t I think of that?
Because I didn’t stop to consider the ravens!
To consider something requires
time and effort. It doesn’t happen automatically, especially when you’re
busy. But if you take the time to do it, it usually yields rich rewards.
We had some friends in California who
visited Yosemite (picture).
They had heard us raving about its beauty. They told us later that they
spent an hour there, saw it, and left. We were stunned! An hour in
I later read about an old park ranger
there who was still working in his late eighties. He had literally spent
his life exploring and enjoying the spectacular beauty of Yosemite. One
day a citified woman hurriedly approached him and asked, “If you had
only one hour to see Yosemite, what would you do?” He slowly repeated
her words, “Only one hour to see Yosemite.” After a pause, he said,
“Ma’am, if I only had one hour to see Yosemite, I’d go over to that log,
sit down, and cry!”
How much time did you spend this past
week considering the beauty of Jesus Christ?
The Bible has page after
page revealing His majestic glory. It is our only source of information,
by the way. Some Christians make up a “Jesus” in their minds, but He
isn’t the Jesus of the Bible. Their Jesus is nice and never judgmental.
When they sin, which is often, their Jesus just hugs them and assures
them that we all make mistakes. Their Jesus loves them just as they are,
which is how they like it, because they don’t want to confront their
sins and discipline themselves for the purpose of godliness. The problem
is, their “Jesus” isn’t the Jesus of the Bible!
And so our antidote to drifting and
our strength for endurance is to see and savor Jesus Christ from His
Word. I implore myself first, because I’m prone to drift, and I implore
you: Take time to consider Jesus often!
Pastor Cole's entire message - excellent expositor - Pdf format)
(Bolding and color added for emphasis)
If you want to enjoy Jesus you have to stay with Him until you learn to
enjoy Him. Stay there until your Christian life is one thrill after
another. Until every waking moment of every day is joy upon joy upon
joy. Consider Him. Focus your attention on Him.
Alexander Maclaren wrote that
considering Jesus is...
an all-important exercise of mind and
heart, without which there can be no vigorous Christian life, and which,
I fear me, is woefully neglected by the average Christian to-day...
I have said that the word (consider -
implies an awakened interest, a fixed and steady gaze; and that is
almost the Alpha and the Omega of the Christian life. So to live in the
continual contemplation of Jesus our Pattern and our Redeemer is the
secret of all Christian vitality and vigour. There must he no languid
look (sluggish in character or disposition), as between half-opened
eyelids, as men look upon some object in which they have little
interest, but there must be the sharpened gaze of interested expectancy,
believing that in Him on Whom we look there lie yet undiscovered depths,
and yet undreamed-of powers, which may be communicated to us.
There must be not only the sharpened
look of contemplation, but there must he a very considerable protraction
of the gaze. You will never see Jesus Christ if you look at Him only by
snatches for a moment, and then turn away the eye from Him, any more
than a man who comes out from some brilliantly lighted and dazzling room
into the darkness, as it at first appears, of the midnight heavens, can
see their glories.
The focus of the eye must be
accommodated to the object of vision, before there can be any real sight
of Him. We must sit before Him, and be content to give time to the gaze,
if we are to get any good out of it. Nobody sees the beauties of
a country who hurries through it in an express train.
These passing glances, which are all
that so many of us can spare for the Master, are of little use in
revealing Him to us. You do not feel Mont Blanc unless you sit and gaze
and let the fair vision soak into your souls, and you cannot understand
Jesus Christ, nor see anything in Him, unless you deal with Him in like
But if there be this steady and protracted contemplation of the Lord,
then, amidst all the bustle of our daily life, and the many distractions
which we all have to face, there will come sudden flashes of glory and
the clouds will lift often, and let us see the whole white range in its
majesty and sublimity. They who know what it is to come apart into a
solitary place, and rest awhile with Him, will know what it is to bear
the vision with them amid all the distractions of duty and the noise of
There is no way by which we can
bring an unseen person to have any real influence upon our lives except
by the direction of our thoughts to Him.
So if you professing Christian men
and women will give your thoughts and your affections and the run of
your minds to everything and everybody rather than to your Master, there
is no wonder that your religion is of so little use to you, and brings
so little blessing or power or nobleness into your lives.
The root of weakness lies in the
neglect of that solemn and indispensable duty to consider Jesus, in
patient contemplation and steadfast beholding.
Now such thoughts as these, as to the
relation between the protracted gaze and a true realisation of the
Master’s presence, cast light upon such a question as the observance of
the Sunday. I do not care to insist upon anybody keeping this day sacred
for devout purposes unless he is a Christian man. I would not talk about
the obligation, but about the privilege., And this I say, that unless
you have a reservoir you will have empty pipes, and the water supply in
your house will fail. And unless you Christian men and women use this
blessed breathing time, which is given to us week after week, in order
to secure that quiet, continuous contemplation of the Master, which is
almost impossible for most of us amidst the rush and hurry of the week
day, your religion will always be a poor thing.
I know, of course, that we may be taunted with concentrating and
clotting, as it were, devout contemplations into one day in seven, and
then leaving all the rest of the week void of Christ, and may be told
how much better is worship diffused through all life.
But I am sure that the shortest
way to have no religion at all is to have it only as a diffused
If it is to be diffused it must first
be concentrated; and no man will carry Jesus Christ with him throughout
the distractions of daily life who does not know what it is to be often
in the secret place of the Most High, there in the silence of fixed
spirit, to ‘consider Jesus Christ.’
Then let me remind you, too, that
such a gaze as this is not to be attained without decisive effort.
You have to cut off sidelights; just
as a man will twist up a roll of paper and put it to his eye and shut
Out everything on either side, if he wants to see the depth of colour in
So we have to look away from much
if we would look unto Christ, and to be contented to be blind to a great
deal that is fascinating and dazzling, if we would be clear sighted as
to the things that are far off. The eye of nature must be closed if the
eye of the Spirit is to be opened.
And if we are to see the things that
are, we must resolutely shut out the false glories of the things that
only do appear. For these are perishable, and the others are real and
According to the true reading of the
first of them we are to consider Jesus. The first thing that is to rivet
our interested and continuous contemplation is the manhood of the Lord.
That name Jesus is never used in this epistle, and seldom in any part of
the New Testament, without the intention of especially emphasizing the
humanity of Christ. It is that fair life, as it is unrolled before us in
the pages of the Gospels, to which we are to look for illumination, for
inspiration, for pattern and motive of service, and for all
companionship in suffering and victory in warfare. ‘Consider Jesus,’ our
Brother, the Man that has lived our life and died our death...
The other side of what is needful for
communion between God and man is expressed in the other designation,
‘the High Priest.’ Two things go to make complete communion — God’s
revelation to us and our approach to God. Christ is the Agent of both.
As the subsequent context — where this idea of High Priest is more fully
developed — distinctly shows, the main ideas connected with it in the
writer’s mind here, are intercession and sympathy. So on the one hand,
as Apostle, He brings God to us; and on the other hand, as Priest, He
brings us to God; and makes the golden link by which heaven and earth
are united, and God tabernacles with man.
It is this Christ — not merely in His manhood, but in that manhood
interpreted as being the medium of all revelation possible to the world,
and as being, on the other hand, the medium of all the access that
sinful men can have to God — it is this Christ whom we are to consider,
not merely in the sweetness and gentleness and holiness of His lovely
Manhood as recorded in the gospels, but in these mighty offices of which
that Manhood was the discharge and the expression, whereby God dwells
with man, and sinful men can dwell with God. (Read the full message
When the storm is raging high,
When the tempest rends the sky,
When my eyes with tears are dim,
Then, my soul, consider Him.
When my plans are in the dust,
When my dearest hopes are crushed,
When is passed each foolish whim,
Then, my soul, consider Him.
When with dearest friends I part,
When deep sorrow fills my heart,
When pain racks each weary limb,
Then, my soul, consider Him.
When I track my weary way,
When fresh trials come each day,
When my faith and hope are dim,
Then, my soul, consider Him.
Clouds or sunshine, dark or bright,
Evening shades or morning light,
When my cup flows o’er the brim,
Then, my soul, consider Him.
So help me God
be Christian. Like a crimson line running through my life, let the
covenant bind me to the will and way of Jesus.
“I will be Christian. My body, mind, and spirit Christ-centered, that I
may learn His will; that I may walk His way; that I may win my
associates; and that ‘in all things He might have the preeminence.’
“I will be Christian. My voice of passion in an age grown cold and
cynical because of faltering faith and shrinking deeds; my answer to the
Macedonian call of spiritual continents unpossessed and unexplored.
“I will be Christian. In my heart, in my home, in my group, in my
country—now, to help save America that America may serve the world.
“I will be Christian. Across all lines of color and class, into every
human relationship, without respect for temporal circumstance, in spite
of threat and with no thought of reward.
“I will be Christian. That Christianity may become as militant as
Fascism; as terrible toward wrong as God’s hatred of sin; as tender with
the weak as His love for little children; as powerful as the prayer of
the righteous, and as sacrificial as Calvary’s Cross.
“I will be Christian . . .
So help me
God.”—Daniel A. Poling
JESUS, THE APOSTLE: ton apostolon kai archierea tes homologias emon Iesoun:
This is the only time Christ is called an Apostle. He had to be an "Apostle" (flesh
& blood...tasted death 2:9-10, 14) before He could become our High
Priest. He was sent with a message from His Father...in the last days
(God) has spoken in His Son! The message is Repent for the kingdom of
heaven is at hand.
from apo = from +
stello = send forth) (Click
means one sent forth from by another, often with a special commission to
represent another and to accomplish his work. It can be a delegate,
commissioner, ambassador sent out on a mission or orders or commission
and with the authority of the one who sent him.
A "sent one" conveys the basic idea of
mission, one who is sent to do a job and associates authority with
Secular Greek writer Demosthenes gives a picture of the
meaning of "apostolos" which he used to describe a cargo
ship sent out with a load. He also spoke of a naval fleet as "apostles"
sent out to accomplish a mission.
The ‘apostle’ was
invested with the complete trust and authority of the person who sent
him. He spoke for his master. To receive him was to receive his master,
and in the same manner, to abuse or reject the apostle was to insult and
reject the master.
Testifying to His apostolic authority, "Jesus
therefore said to his disciples,
"Peace be with you; as the Father has
sent (verb form = apostello) Me, I also send you."
AND HIGH PRIEST OF OUR
kai archierea tes homologias hemon: (Christ,
the High Priest)
(archiereus from arche = first in a series, the leader
or ruler + hiereus = priest) (Dictionary articles -
refers to the priest that was chief over all the other priests in
Israel. This office was established by God through Moses instructions
in the Pentateuch. The high priest functioned as the mediator between
Jehovah and Israel performing sacrifices and rituals like other
priests, but in addition acting to expiate the sins of the nation on
the annual Day of Atonement.
The irony is that the high
priest Caiaphas was residing over the Sanhedrin during trial of
Jesus, the trial which would lead to His death and pave the way for
His eternal High Priesthood!
Bible Dictionary explains that...
The high priest descended from
Eleazar, the son of Aaron. The office was normally hereditary and was
conferred upon an individual for life (Nu 25:10-13). The candidate was
consecrated in a seven-day ceremony which included investiture with
the special clothing of his office as well as anointments and
sacrifices (Ex 29:1-37; Lev 8:5-35).
The high priest was bound to a higher degree of ritual purity than
ordinary Levitical priests. He could have no contact with dead bodies,
including those of his parents. Nor could he rend his clothing or
allow his hair to grow out as signs of mourning. He could not marry a
widow, divorced woman, or harlot, but only an Israelite virgin (Lev.
21:10-15). Any sin committed by the high priest brought guilt upon the
entire nation and had to be countered by special sacrifice (Lev
4:1-12). Upon a high priest’s death manslayers were released from the
cities of refuge (Nu 35:25, 28, 32).
occurs only in the Gospels (Matthew
- 25 times,
Mark 21 times,
Luke 15 times,
John 20 times),
Acts 22 times
and Hebrews (see below). The
references to the high priests in the Gospels and Acts refers
primarily to their bitter opposition to Jesus Who the writer of
Hebrews identifies as our everlasting High Priest.
archiereus is a key word in the book of Hebrews, and a review of
these 17 verses reveals various characteristics (see underlined
sections) of Jesus role as the great High Priest (some of the uses of
high priest obviously do not refer to Jesus but to the Jewish high
Hebrews 2:17 (note)
Therefore, He had to be made like His brethren in all things, that He
might become a merciful and faithful high priest in
things pertaining to God, to make propitiation for the sins
of the people.
Hebrews 3:1 (note)
brethren, partakers of a heavenly calling, consider Jesus, the Apostle
and High Priest of our confession.
Hebrews 4:14 (note)
Since then we have a great high priest who has passed through
the heavens, Jesus the Son of God, let us hold fast our
Hebrews 4:15 (note)
For we do not have a high priest who cannot sympathize with our
weaknesses, but One who has been tempted in all things as we
are, yet without sin.
Hebrews 5:1 (note)
For every high priest taken from among men is appointed on behalf of
men in things pertaining to God, in order to offer both gifts and
sacrifices for sins;
Hebrews 5:5 (note)
So also Christ did not glorify Himself so as to become a
high priest, but He who said to Him, "Thou art My Son, Today I
have begotten Thee";
Hebrews 5:10 (note)
being designated by God as a high priest according to the order
Hebrews 6:20 (note)
where Jesus has entered as a forerunner for us, having become a
high priest forever according to the order of Melchizedek.
Hebrews 7:26 (note)
For it was fitting that we should have such a high priest, holy,
innocent, undefiled, separated from sinners and exalted above the
Hebrews 7:27 (note)
who does not need daily, like those high priests, to offer up
sacrifices, first for His own sins, and then for the sins of the
people, because this He did once for all when He
offered up Himself.
Hebrews 7:28 (note)
For the Law appoints men as high priests who are weak, but the word of
the oath, which came after the Law, appoints a Son, made perfect
Hebrews 8:1 (note)
Now the main point in what has been said is this: we have such a high
priest, who has taken His seat at the right hand of the throne of
the Majesty in the heavens,
Hebrews 8:3 (note)
For every high priest is appointed to offer both gifts and sacrifices;
hence it is necessary that this high priest also have something to
Hebrews 9:7 (note)
but into the second only the high priest enters, once a year, not
without taking blood, which he offers for himself and for the sins of
the people committed in ignorance.
Hebrews 9:11 (note)
But when Christ appeared as a high priest of the good things to
come, He entered through the greater and more perfect
tabernacle, not made with hands, that is to say, not of this
Hebrews 9:25 (note)
nor was it that He should offer Himself often, as the high
priest enters the holy place year by year with blood not his own.
Hebrews 13:11 (note)
For the bodies of those animals whose blood is brought into the holy
place by the high priest as an offering for sin, are burned outside
from homoú =
together with + légo = say) means literally to say the
same and so to agree in one's statement.
All true Christians “say the same
thing” when it comes to their experience of salvation. These Hebrew
Christians had confessed Jesus as their Apostle and High Priest. They do
not begin to understand Who Jesus is and means if they are tempted to
give Him up.
Homologia has strong legal connotations. A person can confess to a
charge in court and thus openly acknowledge guilt. Or one may agree with
a court order and thus make a legally binding commitment to abide by it.
This last sense is implied in passages that call on us to acknowledge
Jesus. We are to express our binding commitment to Jesus publicly and
thus acknowledge our relationship to him as our Lord.
The apostle John puts the
importance of this issue succinctly writing that
"No one who denies the Son has
the Father; whoever acknowledges the Son has the Father also"
Commitment to Jesus brings us into
full relationship with God.
Homologia is a key
word in Hebrews (see below) with an urgent appeal to HOLD FAST.
Hebrews 3:1 (note)
- Therefore, holy brethren, partakers of a heavenly calling, consider Jesus,
the Apostle and High Priest of our confession;
Hebrews 4:14 (note)
- Therefore, since we have a great high priest who has passed through the
heavens, Jesus the Son of God, let us hold fast our confession.
Hebrews 10:23 (note)
- Let us hold fast the confession of our hope without wavering, for
He who promised is faithful;
Paul says to the Corinthians that
"Because of the proof given by this
ministry, they will glorify God for your obedience to your confession of
the gospel of Christ and for the liberality of your contribution to them
and to all" (your confession of the gospel of Christ).
Paul uses this same word to encourage his young
protégée Timothy to
the good fight of faith; take hold of
imperative) the eternal life to which you were
called, and you made the good confession (homologia)
in the presence of many witnesses. I charge you in the presence of God,
who gives life to all things, and of Christ Jesus, who testified the
good confession (homologia)
before Pontius Pilate (1Ti
The related verb is homologeo which means to declare
openly by way of speaking out freely, such confession being the effect
of deep conviction of facts ("I will declare to them, 'I never knew
you" Mt 7:23-note , cf
Jesus declared that
who confesses Me before men, the Son of Man shall confess him also
before the angels of God. (Lu 12:8)
Genuine confession is "costly"
John recording that the parents of the
blind man Jesus healed
were afraid of the Jews; for the Jews had
already agreed, that if anyone should confess Him to be Christ, he
should be put out of the synagogue. (Jn 9:22)
Similarly John records that
"many even of the rulers believed in Him,
but because of the Pharisees they were not confessing Him, lest they
should be put out of the synagogue;" (Jn 12:42)
As Henry Morris comments in the Defender's Study Bible
belief in the facts concerning Christ is not sufficient for
salvation. Open confession is an evidence of saving faith.
(Bolding added) (Morris,
Henry: Defenders Study Bible. World Publishing)
affirms this thought reminding the Romans
"that if you confess
with your mouth Jesus as Lord, and believe in your heart that God raised
Him from the dead, you shall be saved for with the heart man believes,
resulting in righteousness, and with the mouth he confesses,
resulting in salvation." (see notes
Paul's use in Titus shows that confession must be matched by
possession of fruit that is in keeping with repentance, describing men
in Crete who continually
"profess (homologeo) to know God, but by their deeds they deny (present tense -
continually - by their lifestyle) Him, being detestable and
disobedient, and worthless for any good deed." (See note
John amplifies the importance of a proper understanding of genuine
confession writing that
"By this you know the Spirit of God: every
spirit that confesses that Jesus Christ has come in the flesh is
from God and every spirit that does not confess Jesus is not from
God; and this is the spirit of the antichrist, of which you have heard
that it is coming, and now it is already in the world." (1Jn 4:2-3)
In his second letter John records that
"many deceivers have gone out
into the world, those who do not acknowledge (confess)
Jesus Christ as coming in the flesh. This is the deceiver and the
antichrist." (2Jn 1:7)
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F B Meyer - Our Daily Homily - Consider … Jesus -
Who are to consider
Him? — “Holy brethren.” Because we are the brethren of Jesus, we must
consider our Brother. Because we are brethren with all, whom He brothers, we
should emulate the saints of all ages in their eager gaze at Christ. We must
possess the holiness without which none can see the Lord, and we must live
in holy love with all who bear the name of Christ. Do you lack either of
these? This is the reason why your eyes are blinded. Step out of the mist
into the clear prospect:—
A single step, shall free you from the skirts
Of the blind vapour, and open to your view
Glory beyond all glory ever seen
By waking sense or by the dreaming soul.”
What right have they to consider Him? — Because they are “partakers of a
heavenly calling.” They have turned from the world, from the fascinations of
the sin and the flesh; they are seeking the heavenly city, the New
Jerusalem. Surely such have a right, given them of grace, to live in daily
personal vision of their King!
In what aspects should they consider Him? — As Apostle, whom God has sent
out of his bosom to man, and whom man sends back to God. As Priest, who was
in all points tempted like as we are, yet without sin, who bears our needs
and sins and sorrows on his heart. As the Son, compared with whom Moses was
but a servant. As Creator, by whom all things were made, and without whom
was not anything made. As the Head of the household of those who believe. As
the All-faithful One, who will never resign his charge. Consider Jesus in
each of these aspects, and rejoice in Him. (Meyer, F. B. Our Daily Homily)
Steven Cole sums up this verse with the following conclusion...
The Christian life is not a 100-yeard dash; it’s a marathon. That name comes
from the decisive Battle of Marathon, where the Greeks fought the Persians.
If the Persians had conquered, the glory that was Greece never would have
been known. Against fearful odds, the Greeks won the battle. A Greek soldier
ran all the way, day and night, to Athens with the news. He ran straight to
the magistrates and gasped, “Rejoice, we have conquered!” Then he dropped
dead. He had completed his mission and done his work (William Barclay, The
Letters to Timothy, Titus, and Philemon [Westminster Press], pp. 210-211).
It is significant that when
Paul wrote his final letter to Timothy, he did not report on how many he had
won to Christ, how many churches he had planted, or how many evangelistic
campaigns he had conducted. He said simply,
“I have fought the good fight,
I have finished the course, I have kept the faith” (see note
2 Timothy 4:7).
He fought and he finished—he
endured! If you want to join his ranks, take time often to consider Jesus. (Read
Pastor Cole's entire message - excellent expositor - Pdf format)
(Bolding and color added for emphasis)