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Christ was the sent one (8). The oneness of the Father, the Son, and the saint, so
marvelously indicated in verse 21, is with the object that the world might believe that the
Father sent Christ. This is repeated with the added words, all reminding us of Heb. 2:,
"That they may be perfected into one, and that the world may know that Thou hast sent
Me".
It was no new thought to the Hebrews that Messiah should be the Apostle, or the sent
One. In Isa. 48: 16; and 61: 1 the Hebrew equivalent is used. According to
Isa. 19: 20 the exodus from Egypt is to be repeated: "He shall send them a saviour, and a
great one, and He shall deliver them. And the Lord shall be known to Egypt". Moses
was evidently a "sent one".
"Come now therefore, and I will send thee unto Pharaoh."
"This shall be a token unto thee, that I have sent thee."
"I AM hath sent me unto you."
"The Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of
Jacob, hath sent me unto you" (Exod. 3: 10, 12, 14, 15).
It is possible that Moses had the promised Messiah in view when he said to the Lord,
"Send now I pray Thee by the hand of him whom Thou wilt send" (Exod. 4: 13). The
immediate result of this continued hesitancy on the part of Moses is the mention of
Aaron, destined to be the High Priest. Moses apparently forfeited this office, and instead
of his holding the office both of Apostle and High Priest this was now to be shared with
his brother. Great as Moses was, and great as every Jew held him to be, all must confess
that know the truth that He who combined the two offices in His one Person was greater.
Thus it is that Moses is introduced in chapter 3: Christ has already been seen greater
than angels. He is now seen greater than Moses: then greater than Joshua, greater than
Aaron, and greater than all the offerings of the law.
Christ is here called the Apostle and High Priest of our "profession". What is the idea
contained in the word "profession"? (homologia). Hebrews uses the word three times:--
"The Apostle and High Priest of our profession" (3: 1).
"Let us hold fast our profession" (4: 14).
"Let us hold fast the profession of our faith" (10: 23).
Seeing that it is the profession of faith, the word indicates something which is
subsequent to faith, parallel with "the things which accompany salvation". We view
Christ here not as Redeemer, but as Apostle and High Priest of our profession. This
profession is further illustrated by the use of the cognate homologeö.
"These all died in faith, not having received the promises, but having seen them afar
off, and were persuaded of them, and embraced them, and CONFESSED that they were
strangers and pilgrims on the earth" (Heb. 11: 13).
"Let us go forth therefore unto Him, without the camp, bearing His reproach. For here
we have no continuing city, but we seek one to come. By Him therefore let us offer the
sacrifice of praise to God continually, that is, the fruit of our lips CONFESSING to His
Name" (Heb. 13: 15).