NOTES for Heb 3:1-6
The author of the Epistle to the Hebrews, like his teacher Paul, sees the history of God's relationship with His people as a single spiritual process unfolding within a unified spiritual and historical space. Hence the comparison of Moses with Christ: Moses, through whom God gives His people the Torah, stands at the origins of this process (though not at its very beginning: at the very beginning stands Abraham), while Christ, who revealed to the world the first and only example of the living Torah, stands at its end.
The Messiah brings to completion what Moses began. The author of the epistle thus returns once again to the question of the spiritual dynamic that characterizes the human world but not the world of angels. And this dynamic proves to be connected with the Torah. Such a connection is, of course, no accident. God gave the Torah specifically and exclusively to human beings; angels do without it in their spiritual life and have no need of it.
For a human being, however, the Torah does not merely define the whole of his relationship with God: in a sense, it is what makes him human, a being who has embarked on the path of spiritual growth in God. Of course, the Torah understood merely as a moral or legal code is far removed from this, but the inner Torah, as the spiritual core that sustains a person's life and the spiritual and moral imperative that shapes it from within, presupposes precisely such a path. This path culminates in a person's becoming the living Torah, when nothing but the inner Torah determines his life.
Of course, for this to happen a person must be completely free from sin, which is why, apart from Christ Himself, there are no other examples of the living Torah in the Bible. But with Christ's coming, a process begins: the formation of the Church as the body of Christ, and of each individual Christian in Christ, precisely as the living Torah. It will culminate in the Saviour's return in glory and the complete transformation of both humanity and the whole of creation.
This is the process the author of the epistle has in mind when he says that it characterizes the human world but not the world of angels. Humanity's salvation from the power of evil and sin consists in entering this process and following the entire path it entails to the end. Only a Man can help a human being do this: specifically, Man with a capital M, who has received the fullness of God within Himself and is free from sin. An angel, even the mightiest, cannot help here: none of the angels participates in the process that brings salvation to humanity.