That is, in view of all that has been said in chs. 1 and 2 concerning the exalted position of Christ as God, and His infinite condescension in assuming human nature.

 Textual evidence attests (cf. p. 10) the omission of the word “Christ.” “Jesus” was the name of our Saviour as a man among men; “Christ” was His name as the Messiah of OT times, as the “Sent of God,” as the Son of God. To call Jesus the Christ is to acknowledge the son of Mary as indeed the One in whom the prophecies of the OT concerning the Messiah met their fulfillment, and that as Son of man He is verily the Son of God. Used together, the two names thus constitute an affirmation of belief in the divine-human nature of our Lord. See on Matt. 1:1.

 Gr. homologia, “confession,” “acknowledgment,” “profession” (see on Rom. 10:9; 1 Tim. 6:12).

 See on ch. 2:17.

 Gr. apostolos, “ambassador,” “envoy,” “delegate,” “messenger” (see on Mark 3:14; Acts 1:2). Christ came to this earth as the “Apostle” of the Father, “the Sent of God” (DA 475; cf. John 6:29). He came to represent God before men (see on Matt. 1:23; John 1:14), and returned to heaven as man’s representative, or high priest, before the Father. Similarly, in OT times, the high priest of the earthly sanctuary represented God to the people, and the people before God (see on Lev. 16:4).

Gr. katanoeō, “to fix the mind upon,” “to contemplate.” The “holy brethren” are here invited to fix their attention upon the central theme of the epistle to the Hebrews, the ministry of Christ as our great high priest in heaven (see p. 390).

 That is, the call of God to obtain salvation through Jesus Christ (see on Rom. 8:28, 30).

 Gr. metochoi, “shares” (see on Luke 5:7; cf. Heb. 3:14; 6:4; 12:8).

 All believers are “brethren” in Christ. Inasmuch, however, as the book of Hebrews is addressed primarily to Christian Jews (see p. 387), the term “brethren” here seems to refer to this more restricted group. The subject matter of the following chapters—lessons from the history of ancient Israel—would be particularly meaningful to Jewish “brethren” in Christ. They are here called “holy” in the sense that their lives have been dedicated to God, not in the sense that they had no faults or shortcomings (see on Matt. 5:48; Rom. 1:7).