Great, we're gonna get started today, and we're gonna be in Hebrews chapter three. We made it to Hebrews three already. Let's read verses one through six. 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. For this man was counted worthy of more glory. And as much as he who had built the house hath more honor than the house. For every house is built by some man, but he that built all things is God. And Moses verily was faithful in all his house as a servant, for a testimony to those things which were to be spoken after, but Christ as a son over his own house, whose house are we if we hold fast the confidence and the rejoicing of the hope firm unto the end. Can you guys mute, please? Steve, I think it's you. Let's pray. Someone needs to be muted anyway. Let's pray. Holy God and heavenly Father, we thank you, Lord, for your word, which is so precious to us. Lord, here we come to consider Hebrews chapter 3 and the message that was given to the hearers there. Lord, thank you for it. Lord, press it upon our minds. Help us to understand it and to revel in Christ in it. Lord, it's amazing. is revealed here and told to us and commanded to us. Lord, thank you for your grace and your kindness in Christ Jesus we pray, amen. All right. So wherefore, let's start with verse one. Wherefore, holy brethren, partakers of the heavenly calling, consider the apostle and high priest of our profession, Christ Jesus. So here we start a new section in which Christ is compared with Moses. The way in which this takes place is very interesting, which we will examine as we go along. It's difficult to exaggerate the importance of Moses in Judaism and the veneration with which he was regarded. A passage from the Exodus by Ezekiel the Tragedian, cited by Eusebius, shows the veneration in which Moses was held. Moses is shown in a dream that God will place him on a heavenly throne and invest him with a crown and a scepter and the symbols of his unique authority. That's in Eusebius. Although Moses is designated a priest only once in the Old Testament in Psalm 99.6, which is very strange, right? It says a priest, Moses and Aaron. What? I'm not sure. Wow, that's weird. His Levitical background, though, oh, sorry. Yeah, although Moses is designated a priest only once in the Old Testament, in Psalm 99, six, his Levitical background, Exodus 2, one through 10, his ministry of the word and privileged vision of God, Exodus 33, 12 through 34, 35, and Numbers 12, seven and eight, and his service at the altar in Exodus 24, four through eight, associated with priestly functions. Philo does not hesitate to describe Moses as high priest. In this tradition, Moses is the supreme example of perfection in the sense of immediacy and access to God. The writer demonstrates that both Jesus and Moses are faithful, but that Jesus has a superior rank as son in contrast to Moses' status as servant. First, we note that there is an address to the recipients of the letter, and not just as such, but he calls them holy brethren. This follows from his prior usage of the concept in chapter two. There he said, for both he that sanctifies and they who are sanctified are all of one, for which cause he is not ashamed to call them brethren, saying, I will declare thy name unto my brethren. In the midst of the church will I sing praise unto thee. That's Hebrews 2, 11 and 12. And again in verse 17, wherefore in all these things it behooved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. So Christ was to be made like his brethren Likewise, there is the address in 10.19, having therefore, brethren, boldness to enter into the holiest by the blood of Jesus. That's Hebrews 10.19. And I beseech you, brethren, suffer the word of exhortation, for I have written a letter unto you in a few words. Hebrews 13.22. But here we have the words, holy brethren, and those who were partakers of a heavenly calling, These brethren were called holy and were made partakers of a heavenly calling for several reasons. First, from the fountain and principal cause of it, that is God, even the Father, which is in heaven, as our election, so our calling is in a special manner ascribed to him in 1 Corinthians 1-9, 1 Thessalonians 2-12, et cetera, Romans 8-28. For no man came unto the Son unless the Father drew him. In respect of the means whereby this calling is wrought, which are spiritual and heavenly, namely the word and spirit, both from above, John 16, 7 to 11. Of the end also, which is to heaven and heavenly things, wherein lies the hope of our calling, Ephesians 1, 18. So that effectual vocation from God above in his grace and mercy by Jesus Christ is here intended. Believers are all related unto one another in the nearest and strictest bond of an equal relation. They are all brothers, holy brethren. So the Holy Ghost calls them in truth. So the reproaching world calls them in scorn. They have one father, Matthew 23, eight to nine, one elder brother, please mute, Romans 8.29, who is not ashamed to call them brethren, Hebrews 2.11. And we have one spirit and are called in one hope of calling, Ephesians 4.4, which being, please mute, which being a spirit of adoption, Romans 8.15, interests them all in the same family, whereby they become joint heirs with Christ, Romans 8.17. All true and real professors of the gospel are sanctified by the Holy Ghost and made truly and really holy. So the author here terms those Hebrews, exercising towards them the judgment of charity, declaring what they ought to be, and what they profess themselves to be, and what he believed them to be, and what, if they were living members of Christ, they truly were. And what are they, and we, that is, commanded to do? to consider. Calvin writes, first the word consider is important, for it intimates that singular attention is required, as he cannot be disregarded with impunity, and that at the same time the true knowledge of Christ is sufficient to dissipate the darkness of all errors. That's Calvin on this verse. The Greek word means to consider attentively to fix one's eyes or mind upon, as for instance, we are commanded to consider the ravens or to consider the lilies, how they grow. It is not a lightweight consideration that is called for, but a deep and unyielding study of the subject. And what are we to consider attentively? We must consider the apostle and high priest of our profession, Christ Jesus. And this is no other but a diligent intention of mine in considerations, thoughts, meditations, and conceptions about Jesus Christ, that we may understand and perceive aright who and what he is, and what will follow upon his being such. The spiritual mysteries of the gospel, especially those which concern the person and offices of Christ, require deep, diligent, and attentive consideration. He is said, and only here is he said to be an apostle, or the apostle. An apostle is one sent, an ambassador. And this is one characteristic attribute of the Messiah. He is one sent of God upon his great errand unto the children of men. Speaking of himself by his spirit, Isaiah 48, 16, he says, the Lord God and his spirit hath sent me. And again, Isaiah 61.1, the Lord hath sent me. Namely, according to the promise that God would send him unto the church to be a savior, Isaiah 19.20, and this he tells the church that they may gather and know from his love and care, namely that the Lord God had sent him, Zechariah 2.8 and 9, that he was his apostle. I want you to pay attention now, because I'm going to read Zechariah 2, verses 8 through 10. And pay attention and listen carefully. For thus saith the Lord of hosts, after the glory hath he sent me unto the nations which spoiled you. For he that touches you touches the apple of his eye. For behold, I will shake mine hand upon them, and they shall be a spoil to their servants. And ye shall know that the Lord of hosts has sent me. Sing and rejoice, O daughter of Zion, for lo, I come, and I will dwell in the midst of thee, saith the Lord." In this verse, the Messiah is sent by the Father. Though the language is obscure, it is impressive that it is the Lord who was sent by the Lord of hosts. And this is repeated in the New Testament in the Gospel of John. So many times, John 3, 17, 34, 4, 34, et cetera, et cetera, et cetera, on and on. So many times in the Gospel of John where Christ is said to be sent of the Father. I'll just read one from John 3, 34. It says, for he whom God has sent, speaketh the words of God. For God giveth not the Spirit by measure unto him. So there it says, God has sent. for he whom God has sent. We were told in Hebrews 2.17 that he is a merciful and faithful high priest. As the apostle, he speaks to us from God as our high priest. He speaks for us to God. In Zechariah 6.13, Christ is said to be a priest upon his throne. There we read, even he shall build the temple of the Lord and he shall bear the glory and shall sit and rule upon his throne, and he shall be a priest upon his throne, and the council of peace shall be between them both." This is the one who was sent and is the great high priest. Amazingly, this is one person and not two. As throughout history, there was never a king who was high priest. As for instance, King Uzziah, who attempted to burn incense to the Lord in 2 Chronicles 26, but he was turned leprous, as it says. The Lord smote him, 2 Chronicles 26 20. There was never a king who was also a high priest. That is, there's only Christ. And of our profession, the Greek word here is a compound and properly signifies a consent In the New Testament, it is used for the confession of a thing, 1 Timothy 6, 12 and 13, and to set forth the faith which Christians profess in Hebrews 4, 14. Here, it may be taken either for an act or on our part that the confessing Christian, the confessing Christ to be the apostle and high priest or the subject matter of the faith we profess. It doesn't make much difference, honestly, Christians are not ashamed to own him, for he is not ashamed to own them. The apostleship and priesthood of Christ are the distinguishing subjects of our faith. Christianity centers entirely around the person of Christ. We are partakers of the heavenly calling because he, in wondrous condescension, partook of our earthly lives. Joseph, can you let him in? Someone's here. We are partakers of the heavenly calling because He, in wondrous condescension, partook of our earthly lot. And what He has, we have. Where He is, we are. He is the Holy One of God, therefore are we holy. He has been made higher than the heavens, therefore are we partakers of the heavenly calling. Just so far as our hearts really lay hold of this, shall we walk as strangers in pilgrims here, where our treasure, which is Christ, is, there will our hearts be also. And that is why we are bidden to consider him. Alright, so the next verse is, "...who is faithful to him that appointed him, as also Moses was faithful in all his house." Alright, so we're on the Bible? We're in Hebrews 3. Verse 2, we just finished verse 1. So who was faithful to him that appointed him, as also Moses was faithful in all his house. So entering upon a comparison of the Lord with Moses, as he was the apostle of God, or one sent by him, He recommends him to the faith of the Hebrews under the principal qualification of a person in that office. He was faithful. But what does it mean to be faithful? There are, Hebrews chapter three. Chapter three, which page? The bottom. The bottom? Oh yeah. Hebrews is towards the back. I'll answer first. Excuse me for one second. I understand the whole Bible. There are two things in faithfulness. First, trust. And secondly, the discharge of it. Faithfulness respects trust. Our Lord therefore must have a trust committed unto him wherein he was faithful, which also he had, for it pleased the Father to lay up in him all the treasures of wisdom and knowledge, Colossians 2.3, to commit unto him the whole mystery of his will and grace, and so sent him to declare himself, John 1.18, and his name, John 17.6, to make known the last full declaration of his mind and will, as to his worship with the obedience and salvation of the church, Hebrews 1, 1-2. And therefore to seal up vision and prophecy, Daniel 9, 24, that no new or further revelation of the will of God should ever be made or added unto what was made by him. Being entrusted with this work, his authority for it is proclaimed, the Father giving command from heaven unto all to hear him, Matthew 17, five, who was thus sent by him, and therein he received from God the Father honor and glory. Second Peter 1, 17, being declared to be that great prophet whom we all were obliged to hear on pain of utter extermination. Deuteronomy 18, 18 to 19, and Acts 3, 22 to 23. This was the trust of the Lord Christ in this matter, and he was faithful in the discharge of his mission. And this he manifested in three things. One, in this great work he sought not his own glory, but the glory of him that sent him, John 8.50, declaring that he came not in his own, but in his father's name, John 5.43. He turned not the message to his own advantage, to the advantage or honor of him that sent him. And then he declared his word or message not to be his own, that is, originally or principally, but his father's. He says, the word which ye hear is not mine, but the father's which sent me, John 14, 24. And then he declared the whole will or word of God that was committed to him, for the end mentioned, I have given Quote, I've given unto them the words which thou gavest me, John 17, 8. Witnessing therein a good confession, sealing the truth with his blood, which he came into the world to bear witness unto, John 18, 37. And greater faithfulness could not be expressed than this, yet Moses is placed alongside him as being faithful. Obviously, the text could have mentioned Moses' sin, In Numbers 27 to 12, God instructed Moses to speak to a rock to bring forth water for the Israelites. Instead, Moses struck the rock twice with his staff in frustration, saying, must we bring you water out of this rock? This disobedience and failure to uphold God's holiness before the people led to God's judgment that Moses would not enter the promised land. But there is no mention of that here. Instead, we have a reference to Numbers 12, 7, which is, my servant Moses is not so, who is faithful in all mine house. This is a very interesting passage in the original. I think we should go there and take a look at Numbers 12. I thought we would read the whole thing, to be honest. Can you tell me which page? I just thought I'd read, it's kind of a short chapter anyway, so, well actually it's not that short. So I won't read it, but Miriam and Aaron spake against Moses because of the Ethiopian woman whom he had married. for he had married an Ethiopian woman. And they said, hath the Lord indeed spoken only by Moses? Hath he not spoken also by us? And the Lord heard it. Now the man Moses was very meek above all the men which were upon the face of the earth. And the Lord spake suddenly unto Moses and unto Aaron and unto Miriam, come out, ye three, unto the tabernacle of the congregation. and they three came out. And the Lord came down in the pillar of the cloud, and stood in the door of the tabernacle, and called Aaron and Miriam, and they both came forth. And he said, hear now my words, if there be a prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream. My servant Moses is not so, who is faithful in all mine house. With him will I speak mouth to mouth, even apparently and not in dark speeches, and the similitude of the Lord shall he behold. Wherefore then were ye not afraid to speak against my servant Moses? And the anger of the Lord was kindled against them, and he departed. And the cloud departed from off the tabernacle, and behold, Miriam became leprous, white as snow. And Aaron looked upon Miriam, and behold, she was leprous. And anyway, she is leprous for seven days because she challenged Moses. It says there that, with him shall I speak mouth to mouth, even apparently not in dark speeches. In the similitude of the Lord shall he behold. This is wherefore then? Were you not afraid to speak against my servant Moses? As he was the apostle, the ambassador of God to reveal his mind and institute his worship, he was universally faithful, for he declared and did all things according to the will and appointment of God by the testimony of God himself. Even in Exodus 40, verse 16, it says, according to all that the Lord commanded him, so did he. He withheld nothing of what God revealed or commanded, nor did he add anything to it. And in this did his faithfulness consist. In this comparison between Christ and Moses, he reminds them that the Lord Jesus was the great promised prophet of the church, whom they were to attend unto on pain of being cut off from the people of God. God said unto Moses in Deuteronomy 18, 18, I will raise up a prophet like unto thee, as thou art. And yet it is said, Deuteronomy 34, 10, that there was no prophet in Israel like unto Moses. Moses was very great, but Christ is here said to be infinitely greater. A diligent, attentive consideration of the person, offices, and work of Jesus Christ is the most effectual means to free the souls of men from all the entanglements of error and darkness, and to keep them constant in their profession of the truth. These are the ends for which it is here called for by the author. These Hebrews were yet entangled in their old Judaism, and by reason of their temptations, prejudices, and persecutions, were ready to decline from the truth. To free them from the one and to prevent the other, the author calls them to the consideration of what he had delivered and what he was yet to deliver concerning the person, offices, and work of Christ. All right. The next verse is, for this man was counted worthy of more glory than Moses, and as much as he who had built the house hath more honor than the house. This third verse presents to us the first evidences here furnished of the superiority of Christ over Moses. He is the builder of God's house. Moses never was. Its opening four looks back to the first verse, advancing a reason or argument why the Hebrews should consider the apostle and high priest of their confession. Namely, because he is worthy of more glory than Moses. The proposition is this. He that buildeth the house hath more honor than the house. The assumption included is but Christ built the house and Moses was only of the house or a part of it and therefore Christ had more glory than Moses. The proposition of the argument in these verses is a son over his own house is of more honor than a servant in the house of another. The assumption is expressed, but Christ is a son over his own house. Moses was only a servant in another's house. Whence the conclusion is plain and evident. And so we read, for every house is builded of some, but he that built all things is God. Some say these words are produced in the confirmation of the proposition of the first argument, he that buildeth the house hath more honor than the house. And so, that it is God the Father who is intended For to prove that he who built the house is more honorable than the house, it seems likely that there's at least a double relation to the house which he makes, which are the principal relations that attend any house whatsoever. The first is of a builder, whence he takes his first argument, Hebrews 2 and 3 to 4. The other is of an owner, inhabiter, and possessor. whence he takes the second, Hebrews 2 and verses 5 to 6. And these are the principal respects of any house. Without the first, it is not, and without the latter, it is of no use. The contrast thus drawn between Christ and Moses is both plain and an immense one. Though officially raised over it, Moses was not the founder of the Israelite family, but simply a member of it With the apostle of our confession, it is far otherwise. He is not only at the head of God's family, but he is also the builder or founder of it, as we read in Ephesians 2.10, for we are his workmanship, created in or by Christ Jesus. Moses did not make men children of God. Christ does. Moses came to a people who were already the Lord's by covenant relationship. whereas Christ takes up those who are dead in trespasses and sins and creates them anew in himself. Thus, as the founder of the family is entitled to the highest honor from the family, so Christ is worthy of more glory than Moses. The next verse is, for every house is built by some man, but he that built all things is God. Here the Spirit brings in yet higher glory of Christ. The connection is obvious. In the preceding verse it has been argued, the builder is entitled to more honor than the building. As then Christ is the builder of a house and Moses is simply the member of one, he must be counted worthy of more glory. In verse 4, proof of this is given, as the opening four denotes, and the proof is twofold. Christ has not only built the house, but all things. Christ is not only the mediator appointed by God, but he is God. To how much greater glory, then, is he justly entitled? For every house is built by someone should be understood in its widest signification, regarding house both literally and figuratively, Every human habitation has been built. Every human family has been founded by some man. So he that built all things is to be taken without qualification. The entire universe has been built and framed, as it says in Hebrews 11.3, by Christ for all things were made by him, John 1.3. All things, quote, that are in heaven and that are in the earth visible and invisible, Colossians 1.16. Therefore Christ made Moses as he made the whole family of Israel. He that built all things is God. The Holy Spirit here designly uses the divine title because the work attributed to Christ is a divine work, because it proves without controversy that Christ is greater than Moses, because it ratifies what was declared in the first chapter concerning the mediator, that he is true God, therefore should all honor this quote, honor the son, even as they honor the father, as it says in John 5, 23. Moses prepared a place for God to dwell among his people. Exodus 25, eight to nine, it says, make me a sanctuary that I may dwell among them, according to all that I show thee, the pattern of the tabernacle, and the pattern of all the instruments thereof, even so shall you make it. And next is 2540. Look that thou make them after the pattern which thou was caused to see in the mount. God had caused Moses to see a similitude or a representation of the house which he would have built, and also the things that belong thereunto, It contained not only the material fabric, but also the laws, ordinances, and institutions of the worship of God belonging thereunto. For all these did God show and declare unto Moses in the mount, as is expressed in the story. Second, upon this, Moses prepared all the materials fit for that fabric by the freewill offerings of the people, and by the skill of Bezalel and Aholiab, compacted, fitted, and reared up a house, a tabernacle, or a sanctuary. See Exodus 35 to 40. And third, the glorious presence of the Lord entered into the tabernacle, so erected, and God dwelt there. Exodus 40, 34, it says, then a cloud covered the tent of the congregation, and the glory of the Lord filled the tabernacle. It's amazing, God came in a wonderful manner, took possession of his house. The testimony to Moses' unique authority is here related to the oracle. The writer compares the respective status of Moses and Jesus. Each was faithful to God in fulfilling his office, but the former a servant, the latter as exalted son. At his exaltation, Jesus was invested with greater glory and authority than God entrusted to Moses, according to the biblical witness. The recognition that the oracle of the royal priest stands behind three, one through six, indicates that the theme of Jesus' priesthood is not held in abeyance in three, one, to four, 14, but is taken up immediately following its announcement in 217, where Christ was said to be a merciful and faithful high priest. And so here they start on the high priest, Through the process of interpretation, the writer is able to articulate his conviction that Jesus is the royal priest whose status as the son of God assures his precedence over Moses. The comparison between Jesus and Moses was not simply a literary exercise that enabled the writer to speak of the excellence of Jesus or to exhibit his own exegetical skill. If that were the case, he could have stressed that Moses was not faithful, But he chose to acknowledge the faithfulness of Moses because this appears to have been a significant consideration to the men and women whom he addressed. They may have shared a high regard for Moses as the one uniquely qualified to speak for God because of extraordinary vision of God. In the tradition of Hellenistic Judaism tested by Philo, Moses is venerated as the high priest who enjoyed the immediacy of God's presence The issues posed for the hearers were real. They are addressed as those who have been summoned to the highest reaches of the heavens where they enjoy open access to God through their high priests. The writer initiates the comparison between Jesus and Moses out of necessity as a point of argument intended to affirm the ultimacy of Jesus. The exegetical and theological demonstration that the faithful sonship is superior to faithful servanthood is an apologetic and pastoral response to the confusion of a dispirited congregation. It is the beginning of a sustained effort to persuade the hearers to remain loyal to Christ in the presence of pressures that would encourage them to abandon their confession. Consequently, Hebrews 3, 1 through 6 provides a significant clue to one of the major purposes of Hebrews. Do you guys want to ask questions? Yeah, I know, that's amazing. Yeah, that's amazing. Well, we'll get there eventually. All right, so I'll take the final two verses together. It says, and Moses verily was faithful in all his house as a servant for a testimony of those things which were to be spoken after. But Christ, as a son over his own house, whose house are we if we hold fast the confidence. Excuse me, could you go back to the son part and just start right back there? I missed that part. I'll start from the beginning. And Moses verily was faithful in all his house as a servant for a testimony of those things which were to be spoken after. But Christ, as a son over his own house, whose house are we if we hold fast the confidence and the rejoicing of the hope firm unto the end. All right, so it is true Christ was the servant of the Father in his work, but he was more than that. Moses was in the house a servant and no more. The Lord Christ was so a servant as that he was also the Son, Lord, and heir of all. And this, as to the equity of it, is founded originally in the dignity of his person, for he is over all God-blessed forever, as it says in Romans 9, 5. He was God and Lord by nature, a servant by condescension, and therefore made a Lord by the Father's constitution, as we have Philippians 2, 6 to 9. And him being in himself God over all, He became by voluntary condescension into taking on of a human nature, the servant of the Father, and upon doing of his will, he had the honor given him of being over the whole house. This is the importance of the words, and this was the true and proper end of the whole ministry of Moses, wherein his faithfulness was tried and manifested. He ordered all things by God's direction, in the typical worship of the house so that it might be a pledge and testimony of what God would afterwards reveal and exhibit in the gospel. For, quote, Christ is the end of the law for righteousness to everyone that believeth. So Christ is the end of the law of righteousness, like he will rid of righteousness? Like meaning righteousness is not good? Oh, what? No. The end of the law for righteousness. The law declares righteousness, what we must do in order to be righteous. So it's good to be righteous without the fact that I'm for the prevailing of almighty good all the time. Can you be righteous like that? No. The idea is that Christ is the end of the law. That is, Christ fulfilled the law, and in Christ we have the perfect righteousness of God. And that's it. The law is our friend now, not our enemy. It's not condemning us at all. It's our friend in helping us to live a better life. Christ is not the law, exactly. But the law itself, like pretty much being good and promoting good and being good for the well-being, that's pretty much the law itself, right? Well, we have the Ten Commandments, right? Right, that's all pretty much being good. They're all in the direction of being good and not betraying. Yeah, I mean, of course it's all in the direction of being good, but specific things, right? Not murder, not commit adultery, those things. On the other hand, a man came to Jesus and said, what is the great commandment of the law? And he said, to love the Lord your God with all your heart, mind, soul, and strength, and your neighbor as yourself. So in those two commandments, we have the 10 commandments are expressed in the two. The prophets and the law. Yeah. It's in those two commandments. Yeah. And so Christ is the end of the law. That's what it says there. That's what I'm, what does it mean, the end of the law? I don't understand what that means. Well, we don't obey the law to be accepted by God, at all. Right. If you don't obey the law, then you can't be accepted by God, right? We don't obey the law. Oh, they say human beings don't obey the law. We never do, ever. We are incapable of it. We are incapable of it, really. Oh, I see. OK. Because the law is to love the Lord God with all your heart, all your mind, all your soul, all your strength. Love God. to love the Lord with all our heart, mind, soul, and strength. God is a triune, right? God is Father, Son, and Holy Spirit. And we have to love Him with all our heart, mind, soul, and strength. And we never... I can't do it, right? It's impossible for me. No, I agree that you're not betraying the fact of the law to love God with your whole entire self because, you know, But you're not what? Betraying the law? Of course we're not betraying the law. You're just not loving completely, but they say you can't love completely, but I believe that God doesn't want you to love him in a sexual, when you're having sex or in a sexual relationship. You can honor God all the time and acknowledge that he created this beauty and loves this beauty. You know, the fact of pleasure and creating, and procreating, creating children. The fact that he doesn't want you to really love him with his heart at that time. because you're being sexual with another being. All the time, 100%. 100% of the time, we have to love the Lord our God. All right, anyway, so. But now we should say, ask the question, what kind of house are we talking about here? It seems weird, right, because it says, whose house are we? Wait a minute, I thought we were talking about a house, but no, it's not barely a house, but it is a sacred house, a temple, not an ordinary, but a holy, a dedicated dwelling place. Ye are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief cornerstone in whom all the building fitly framed together groweth unto an holy temple in the Lord." That's Ephesians 2, 20 to 21. That's amazing, right? We are the temple. the dwelling place of God, what Moses did in the Old Testament to prepare the place for God to come and indwell, is now the church and the spiritual of God indwells us spiritually. What's the dwelling? Is that dwelling in the good? What is that? Indwelling? Sometimes you can dwell on obscenities in the world. You can dwell on that, but what's the actual dwelling there? I mean, living inside you. Holy Christ, spirit, Christ. It's talking about the spirit. The creator of self. Yeah. Yeah, that's beautiful. I know. This is not necessarily spoken about the church, where Christ is a cornerstone. That is the church. Ephesians 2, 19. Yeah, let's take a look. Ephesians 2, 19 through 20. It says, now, therefore, ye are no more strangers and foreigners, but fellow citizens with the saints and of the household of God and are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief cornerstone, in whom all the building fitly framed together grow into a holy temple in the Lord, in whom ye also are building together for an habitation of God, an habitation of God through the Holy Spirit. It's mind-blowing, right? We are, the church is God indwelling. That's right, that's what we understand, right? The Holy Spirit indwells us, but it's gonna be more full, I guess, in the future. So that's what I was talking about Moses, like he built the temple, and God indwelt the temple there. That's a picture of the church, right? God is indwelling the church in the same way that he indwelt that building there, but now it's people. But now people are the, that's what it says, the stones, right? Builds the weird stones, like we're somehow built together. It's so interesting. Secondly, it's a special kind of temple, not like that was built of old by Solomon, of stone, cedar, wood, silver, and gold, but it is a spiritual house. First Peter 2.5, made up of living stones in a strange and wonderful manner. a temple not subject to decay, but such as grows continually in every stone that is laid in it, and as in the daily new addition of living stones unto it. And although these stones are continually removed, some from the lower rooms in this house to the higher stories in glory, yet not one stone of it is or shall ever be lost. Thirdly, God's habitation in this house is peculiar also. He dwelt indeed in the tabernacle and temple of old, but how? By sacrifices, carnal ordinances, and some outward appearances of glory. In this house, he dwells by his spirit. We are builded together for an habitation of God through the spirit, Ephesians 2.22. And know ye not that ye are the temple of God, and the Spirit of God dwelleth in you, 1 Corinthians 3, 16. Unspeakable, therefore, is this privilege, and so are the advantages which depend thereon. Again, Moses' faithfulness is emphasized in a way which suggests no more than a servant. The word for servant here is not the usual term doulos, which is used elsewhere in the New Testament, but therapon, which occurs only here. Not a slave, exactly. It refers to a personal service freely rendered. Not exactly a servant, but still, not much different than a slave really. It's a more tender word than doulos and does not imply the latter's overtone of servility. Even so, the personal attendant cannot share the same status as the son, right? In Moses' case, the servant had an important task to perform, to bear testimony to what was to follow. In other words, what Moses represents in Jewish history is not in itself complete. It was pointing forward to a fuller revelation of God, excuse me, at a later time, i.e. it concerns things that were to be spoken later, point to the time of Christ. Obviously the mission of the servant, great though it was, prepares the way for the far greater mission of the sun. The faithfulness of Christ is repeated to bring out its superiority over Moses by virtue of his sonship. As a son echoes the main theme of the opening part of the epistle. The writer is impressed by the thought that our high priest is none other than God's son. Mind-blowing. This will be evident at several points in the development of his discussion. To him, the sonship of Jesus adds the incomparable dignity to the high priestly office. As he still thinks of God's house, he becomes more specific and identifies his readers with the house, but makes an important condition in doing so, which is, if we hold fast our confidence and pride in our hope, The conditional statements in this epistle are significant. The writer wishes to make it clear that only those who are consistent with what they profess have any claim to be part of the house. For the word confidence, parousia here, sometimes translated boldness, is another characteristic idea in this epistle. Here the implication is that we have a solid assurance to hold fast to. The New Testament word for hope is much stronger than the normal English word, in which it means like no more than a pious wish that may have no real basis in fact at all. I hope you have a good day, right? No basis in fact at all. That kind of hope would hardly provide a satisfactory basis for the confidence you're spoken of. No one is going to boast in a thing which is not certain to happen. The writer is sufficiently convinced of the certainty of the Christian hope that he uses a strong expression, takaukema, which is exultant boasting, to describe the Christian's attitude towards it. It's worth noting that the confidence spoken here is referred to again at the end of the theological discussion and the beginning of the application, which is 1019. The same idea of holding fast, which is used here, occurs there in the form of an exhortation. Here, it presses the reader, it's pressed forward to trust in Christ, as in Hebrews 3.14, if we hold the beginning of our confidence steadfast unto the end. So the idea we have to hold this fast, right, it's not just some kind of a, not a joke or something, it's very important. Yeah, so it says, if we hold fast the confidence and the rejoicing of the hope, the rejoicing of the hope firm unto the end. Yeah, so that's it. Ended a little early. Do you guys have any comments online or any comments here, anybody? About the, we hope for someone to have a nice day. Yes. I believe that you should. Oh, one second, please. I believe that you should have an outline when you hope for the well-being of somebody. When you hope for, like, say, for the rest of your day, I hope you have a wonderful rest of the day. That means no car accident, no sickness, the best food and drink, OK? You return to your home, and you abuse your loved ones. That's what I believe. when someone says hope for you, I believe you should have an outline for that. And I believe someone should not... The point is the difference in the way we use hope, which is basically just to express some thought or wish or something like that, that has no basis in fact at all. But in the New Testament, the word hope that they use is absolutely different, right? It's grounded in fact, and it looks to a future which is guaranteed to happen Without any doubt. Without any doubt at all, right? It's guaranteed that Christ is going to return. There's no doubt at all. And he's going to save his church, right? There's no doubt. I say, Christ will save you, right? But that's a totally different thing. I hope you have a nice day, right? Because you may not. You may have a terrible day. You may be in a car accident on the way home or something, you know? Something terrible could happen. You don't know that. Oh, right. The fact of the matter, right? The fact of the matter is that you won't travel from Satan's house. You may not. Do you think it's an actual fact if you actually sit, prepare yourself, take a deep breath, center yourself, and then on your way home, do you believe that? I mean, it's still not guaranteed no matter what you say. It's just not guaranteed. Oh, really? It's not. I see. Because you could be shot or something, who knows, right? Yeah, there are some terrible moments. Terrible things can happen. Tony, do you have a question? Just a comment there. and Christ as the fulfillment of the law. So it's more on earlier, there's this distinction of the law, but this is just separate from the price, fully completed by requirements of the law. And he fully achieved what the law was required. So that because of him, through faith, All of us, we were taken in. So what Christ performed in the law becomes the work of the believer. Yeah. Do you agree to that? Yes. Christ is our righteousness. Yeah, because of in compliance to the law. It was, right? is compliance to the law. Fulfillment of the law. I didn't understand what you said. I'm sorry. What I'm saying is that Christ has fulfilled the law. So because of him, his works become by faith, we acquired through his works, it was included to us. His righteousness becomes our righteousness. So right now, I just would like to emphasize that in our works, it's just more of part of our sanctification or just part of our thanksgiving to God, not that we're going to earn something. Right. Yeah, it's only out of gratitude and we are his workmanship, creating Christ Jesus unto good work. And we walk in them. We walk in them. We don't actually do them, we just walk in them. Yeah, okay, okay. All right. Here we see again and again the Hebrews, the writer of Hebrews saying, consider him, consider him. Yeah. Chapter 12, looking into Christ. Yeah, looking into Christ. It's so really constant, isn't it? Constantly. Chapter 3 also begins saying, consider the apostle. Consider the apostle, yeah. I know, it's amazing. Yeah. A great book. Consider the high priest, you said? The Apostle and High Priest, Hebrews 3.1. And what's the consideration? Consider Him. Christ. Oh, Christ as High Priest. Consider Him as the Apostle and High Priest. Do you believe Christ as the Creator or Christ as the Savior? I believe both. He is both. He really is both. Of course. Do you believe that there could be other saviors in life, like maybe a fireman saves a cat from a tree? Of course. Is that right? That's good. All right, let's pray. That's very good. Heavenly Father, we thank you for this time. Lord, we thank you for your word. Lord, we pray that you will help us to understand it and help us to apply it to ourselves, that we can become more like Christ. Lord, help us to consider Christ the apostle and high priest of our profession. Lord, the amazing and glorious Savior, Lord, who's seated at your right hand. And Lord, we thank you for him. Thank you for everything that you are doing and working out in this church. Lord, I pray for your grace. I pray for your mercy and your great kindness to us. Please help us, Lord, as we seek to serve you. We seek to grow in Christ, and we seek to glorify him in everything that we think and do. In his name that we pray, amen. Amen. Thank you very much, son. I'll see you tomorrow. Okay, see you everyone. Thank you people. Be blessed. Have a good day. Okay, bye.