Text -- Hebrews 3:1-13 (NET)

Jesus and Moses

3:1 Therefore, holy brothers and sisters, partners in a heavenly calling, take note of Jesus, the apostle and high priest whom we confess, 3:2 who is faithful to the one who appointed him, as Moses was also in God’s house. 3:3 For he has come to deserve greater glory than Moses, just as the builder of a house deserves greater honor than the house itself! 3:4 For every house is built by someone, but the builder of all things is God. 3:5 Now Moses was faithful in all God’s house as a servant, to testify to the things that would be spoken. 3:6 But Christ is faithful as a son over God’s house. We are of his house, if in fact we hold firmly to our confidence and the hope we take pride in.

Exposition of Psalm 95: Hearing God’s Word in Faith

3:7 Therefore, as the Holy Spirit says, “Oh, that today you would listen as he speaks! 3:8 “Do not harden your hearts as in the rebellion, in the day of testing in the wilderness. 3:9 “There your fathers tested me and tried me, and they saw my works for forty years. 3:10 “Therefore, I became provoked at that generation and said, ‘Their hearts are always wandering and they have not known my ways.’ 3:11 “As I swore in my anger, ‘They will never enter my rest!’” 3:12 See to it, brothers and sisters, that none of you has an evil, unbelieving heart that forsakes the living God. 3:13 But exhort one another each day, as long as it is called “Today,” that none of you may become hardened by sin’s deception.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Heb 3:1

Holy brethren ( adelphoi hagioi ).

Only here in N.T., for hagiois in 1Th 5:27 only in late MSS. See Heb 2:11 for same idea. First time the author makes direct appeal to the readers, though first person in Heb 2:1.

Robertson: Heb 3:1

Partakers ( metochoi ).

See Luk 5:7 for "partners"in the fishing, elsewhere in N.T. only in Hebrews (Heb 1:9; Heb 6:4; Heb 12:8) in N.T.

Robertson: Heb 3:1

Of a heavenly calling ( klēseōs epouraniou ).

Only here in the N.T., though same idea in Heb 9:15. See hē anō klēsis in Phi 3:14 (the upward calling). The call comes from heaven and is to heaven in its appeal.

Robertson: Heb 3:1

Consider ( katanoēsate ).

First aorist active imperative of katanoeō , old compound verb (kata ,nous ), to put the mind down on a thing, to fix the mind on as in Mat 7:3; Luk 12:24.

Robertson: Heb 3:1

Even Jesus ( Iēsoun ).

No "even"in the Greek, just like the idiom in Heb 2:9, the human name held up with pride.

Robertson: Heb 3:1

The Apostle and High Priest of our confession ( ton apostolon kai archierea tēs homologias hēmōn ).

In descriptive apposition with Iēsoun and note the single article ton . This is the only time in the N.T. that Jesus is called apostolos , though he often used apostellō of God’ s sending him forth as in Joh 17:3 (apesteilas ). This verb is used of Moses as sent by God (Exo 3:10). Moffatt notes that apostolos is Ionic for presbeutēs , "not a mere envoy, but an ambassador or representative sent with powers."The author has already termed Jesus high priest (Heb 2:17). For homologia (confession) see 2Co 9:13; 1Ti 6:12. These Hebrew Christians had confessed Jesus as their Apostle and High Priest. They do not begin to understand what Jesus is and means if they are tempted to give him up. The word runs through Hebrews with an urgent note for fidelity (Heb 4:14; Heb 10:23). See homologeō (homon , same, legō , say), to say the same thing, to agree, to confess, to profess.

Robertson: Heb 3:2

Who was faithful ( piston onta ).

Present active participle with predicate accusative agreeing with Iēsoun , "as being faithful."

Robertson: Heb 3:2

That appointed him ( tōi poiēsanti auton ).

See 1Sa 12:6. Dative case of the articular participle (aorist active) of poieō and the reference is to God. Note pistos as in Heb 2:17.

Robertson: Heb 3:2

As also was Moses ( hōs kai Mōusēs ).

The author makes no depreciatory remarks about Moses as he did not about the prophets and the angels. He cheerfully admits that Moses was faithful "in all his house"(en holōi tōi oikōi autou ), an allusion to Num 12:7 (ean holōi tōi oikōi mou ) about Moses. The "his"is God’ s. The use of oikos for the people (family) of God, not the building, but the group (1Ti 3:15) in which God is the Father. But wherein is Jesus superior to Moses? The argument is keen and skillful.

Robertson: Heb 3:3

Hath been counted worthy of more glory than Moses ( pleionos doxēs para Mōusēn ēxiōtai ).

Perfect passive indicative of axioō , to deem worthy, permanent situation described with definite claim of Christ’ s superiority to Moses. Doxēs in genitive case after ēxiōtai . For para after the comparative pleionos see Heb 1:4, Heb 1:9; Heb 2:7.

Robertson: Heb 3:3

By so much as ( kath' hoson ).

A proportionate measurement (common use of kata and the quantitative relative hosos ).

Robertson: Heb 3:3

Than the house ( tou oikou ).

Ablative case of comparison after pleiona . The architect is superior to the house just as Sir Christopher Wren is superior to St. Paul’ s Cathedral. The point in the argument calls for Jesus as the builder (ho kataskeuasas , first aorist active participle of kataskeuazō , to found or build). But it is God’ s house as autou means (Heb 3:2, Heb 3:5) and hou in Heb 3:6. This house of God existed before Moses (Heb 11:2, Heb 11:25). Jesus as God’ s Son founded and supervised this house of God.

Robertson: Heb 3:4

Is God ( theos ).

God is the Creator of all things and so of his "house"which his Son, Jesus Christ, founded and supervises.

Robertson: Heb 3:5

And Moses ( kai Mōusēs men ).

"Now Moses indeed on his part"(men contrasted with de ).

Robertson: Heb 3:5

In ( en ).

Moses was in "God’ s house""as a servant"(hōs therapōn ). Old word, in lxx, only here in N.T. and quoted from Num 12:7. Kin to the verb therapeuō , to serve, to heal, and therapeia , service (Luk 9:11) and a group of servants (Luk 12:42).

Robertson: Heb 3:5

For a testimony of those things which were afterward to be spoken ( eis marturion tōn lalēthēsomenōn ).

Objective genitive of the articular future passive participle of laleō . It is not certain what it means whether the "testimony"(marturion ) is to Moses or to God and whether it points on to Christ. In Heb 9:9 see parabolē applied to the old dispensation as a symbol pointing to Christ and Christianity.

Robertson: Heb 3:5

But Christ ( Christos de ).

In contrast with Moses (men in Heb 3:5).

Robertson: Heb 3:5

As a son ( hōs huios ).

Instead of a therapōn (servant).

Robertson: Heb 3:5

Over his house ( epi ton oikon autou ).

The difference between epi and en added to that between huios and therapōn . It is very neat and quite conclusive, especially when we recall the high place occupied by Moses in Jewish thought. In Act 7:11 the Jews accused Stephen of speaking "blasphemous words against Moses and God"(putting Moses on a par with God).

Robertson: Heb 3:6

Whose house are we ( hou oikos esmen hēmeis ).

We Christians (Jew and Gentile) looked at as a whole, not as a local organization.

Robertson: Heb 3:6

If we hold fast ( ean kataschōmen ).

Condition of third class with ean and second aorist (effective) active subjunctive of katechō . This note of contingency and doubt runs all through the Epistle. We are God’ s house if we do not play the traitor and desert.

Robertson: Heb 3:6

Boldness ( parrēsian )

and glorying (kai kauchēma ) some had lost. The author makes no effort to reconcile this warning with God’ s elective purpose. He is not exhorting God, but these wavering Christians. All these are Pauline words. B does not have mechri telous bebaian (firm unto the end), but it is clearly genuine in Heb 3:14. He pleads for intelligent confidence.

Robertson: Heb 3:7

Wherefore ( dio ).

Probably this inferential conjunction (dia ,ho , because of which) goes with mē sklērunēte (harden not) in Heb 3:8 rather than with blepete (take heed) in Heb 3:12 unless the long quotation be considered a parenthesis. The long quotation in Heb 3:7-11 is from Psa 95:7-11. After the quotation the author has "three movements"(Moffatt) in his discussion of the passage as applied to the Jewish Christians (Heb 3:12-19; Heb 4:1-10; Heb 4:11-13). The peril of apostasy as shown by the example of the Israelites is presented with vividness and power.

Robertson: Heb 3:7

As the Holy Ghost saith ( kathōs legei to pneuma to hagion ).

Just this phrase nowhere else in the N.T., except Act 21:11 (Agabus), though practically the same idea in Heb 9:8; Heb 10:15. In 1Ti 4:1 the adjective "Holy"is wanting as in Rev 2; 3. But the writer quotes this Psalm as the Word of God and in Heb 4:7 attributes it to David.

Robertson: Heb 3:7

If ye shall hear ( ean akousēte ).

Condition of third class with ean and first aorist active subjunctive of akouō .

Robertson: Heb 3:8

Harden not ( mē sklērunēte ).

Prohibition with mē and first aorist (ingressive) active subjunctive of sklērunō , late verb from sklēros (dried up, stiff, hard) as in Act 19:9; Rom 9:18.

Robertson: Heb 3:8

As in the provocation ( hōs ēn tōi parapikrasmōi ).

Late compound from parapikrainō , late verb to embitter (para ,pikros ), found only in lxx and here and Heb 3:15. It means embitterment, exasperation. For the simple verb pikrainō , to make bitter, see Col 3:19. The reference is to Meribah (Exo 17:1-7).

Robertson: Heb 3:8

Like as in the day ( kata tēn hēmeran ).

"According to the day"as in Act 12:1; Act 19:23.

Robertson: Heb 3:8

Of the temptation ( tou peirasmou ).

The reference is to Massah which took place at Rephidim.

Robertson: Heb 3:9

Wherewith ( hou ).

Literally, "where"(the wilderness) as in Deu 8:15.

Robertson: Heb 3:9

Tempted me by proving me ( epeirasan en dokimasiāi ).

No word for "me."The Israelites "tested"God "in putting to the proof"(only N.T. use of this word from dokimazō and this from the lxx). They were not content with God’ s promise, but demanded objective proof (erga , deeds) of God.

Robertson: Heb 3:10

And saw ( kai eidon ).

"And yet saw."

Robertson: Heb 3:10

Wherefore ( dio ).

Not in the lxx, but it makes clear the argument in the Psalm.

Robertson: Heb 3:10

I was displeased ( prosōchthisa ).

First aorist active of prosochthizō , late compound for extreme anger and disgust. In N.T. only here and Heb 3:17.

Robertson: Heb 3:10

Err ( planōntai ).

Present middle indicative of planaō , to wander astray, common verb.

Robertson: Heb 3:10

They did not know ( ouk egnōsan ).

In spite of God’ s works (erga ) and loving patience the Israelites failed to understand God’ s ways with them. Are we any better? They "cared not to take my road"(Moffatt).

Robertson: Heb 3:11

As I sware ( hōs ōmosa ).

"Correlating the oath and the disobedience"(Vincent). First aorist active indicative of omnuō , old verb for solemn oath (Heb 6:13).

Robertson: Heb 3:11

They shall not enter ( ei eiseleusontai ).

Future middle of eiserchomai with ei as an anacoluthon for the Hebrew im (not). Really it is a condition of the first class with the conclusion not expressed, common in the lxx as here (Robertson, Grammar , p. 1024).

Robertson: Heb 3:11

Into my rest ( eis tēn katapausin mou ).

Old word from katapauō (Heb 4:8), to give rest, in lxx, in N.T. only in Act 7:49; Heb 3:11-4:11. Primarily the rest in Canaan and then the heavenly rest in which God dwells.

Robertson: Heb 3:12

Take heed ( blepete ).

Present active imperative as in Phi 3:2 (three times) of blepō in place of the more usual horate . Solemn warning to the Jewish Christians from the experience of the Israelites as told in Psa 95:1-11.

Robertson: Heb 3:12

Lest haply there shall be ( mē pote estai ).

Negative purpose with mē pote and the future indicative as in Mar 14:2. But we have in Col 2:8 mē tis estai as in Heb 12:25; mē occurs with the aorist subjunctive, and mē pote with present subjunctive (Heb 4:1) or aorist subjunctive (Act 5:39).

Robertson: Heb 3:12

In any one of you ( en tini humōn ).

The application is personal and pointed.

Robertson: Heb 3:12

An evil heart of unbelief ( kardia ponēra apistias ).

A remarkable combination.

Robertson: Heb 3:12

Heart ( kardia )

is common in the lxx (about 1,000 times), but "evil heart"only twice in the O.T. (Jer 16:12; Jer 18:12). Apistias is more than mere unbelief, here rather disbelief, refusal to believe, genitive case describing the evil heart marked by disbelief which is no mark of intelligence then or now.

Robertson: Heb 3:12

In falling away from the living God ( en tōi apostēnai apo theou zōntos ).

"In the falling away"(locative case with en of the second aorist active (intransitive) infinitive of aphistēmi , to stand off from, to step aside from (apo with the ablative case theou ) the living God (common phrase in the O.T. and the N.T. for God as opposed to lifeless idols)). "Remember that to apostatize from Christ in whom you have found God is to apostatize from God"(Dods). That is true today. See Eze 20:8 for this use of the verb.

Robertson: Heb 3:13

So long as it is called today ( achris hou to sēmeron kaleitai ).

The only instance in the N.T. of this conjunction (achri or achris or achris hou , etc.) with the present indicative in the sense of "so long as"or "while"like heōs . Elsewhere it means "until"and with either the aorist indicative (Act 7:18), the future (Rev 17:17), or the aorist subjunctive (Rev 7:3).

Robertson: Heb 3:13

Lest any one of you be hardened ( hina mē sklērunthēi tis ex humōn ).

Negative purpose clause with hina mē (that not) and the first aorist passive subjunctive of sklērunō , the vivid verb from Heb 3:8.

Robertson: Heb 3:13

By the deceitfulness of sin ( apatēi tēs hamartias ).

Instrumental case apatēi (trick, fraud) as is always the case with sin (Rom 7:11; 2Th 2:10). Apostasy (Heb 12:4) is their peril and it is a trick of sin.

Vincent: Heb 3:1

The leading ideas of the preceding section are echoed in this verse: brethren , of whom Christ made himself the brother: holy , in virtue of the work of the sanctifier.

Wherefore ( ὅθεν )

Drawing a conclusion from Heb 2:9-18.

Vincent: Heb 3:1

Holy brethren ( ἀδελφοὶ ἅγιοι )

The phrase N.T.o . Ἀδελφοί brethren , in address, is not found in the Gospels. In Acts mostly ἄνδρες ἀδελφοὶ brother men . In Paul, ἀδ. ἀγαπητοί brethren beloved , or ἀδ. ἀγαπ. καὶ ἐπιπόθητοι brethren beloved and longed for (once, Phi 4:1), ἀδ. ἠγαπημένοι ὐπὸ τοῦ θεοῦ and τοῦ κυρίου brethren beloved of God or of the Lord , and ἀδ. μου my brethren . In James mostly ἀδ. μου. In Hebrews, except here, ἀδελφοὶ simply. Holy brethren (see Heb 2:11) are worshippers of God, taking the place of God's O.T. people, as called and consecrated to ethical and spiritual service according to the Christian ideal.

Vincent: Heb 3:1

Partakers of a heavenly calling ( κλήσεως ἐπουρανίου μέτοχοι )

Μέτοχοι partakers only in Hebrews except Luk 5:7. See on μετέσχεν took part , Heb 2:14. The phrase heavenly calling N.T.o . Comp. τῆς ἄσω κλήσεως the upward calling , Phi 3:14. The expression points to the lordship of the world to be (Heb 2:5); and the world to be is the abiding world, the place of realities as contrasted with types and shadows. The calling comes from that world and is to that world. See Heb 13:14.

Vincent: Heb 3:1

Consider ( κατανοήσατε )

Attentively, thoughtfully (κατὰ ). See on Jam 1:23. The writer's habit is to use the communicative we or us identifying himself with his readers.

Vincent: Heb 3:1

The apostle and high priest ( τὸν ἀπόστολον καὶ ἀρχιερέα )

In calling Jesus apostle , the writer is thinking of Moses as one sent by God to lead Israel to Canaan. Comp. lxx, where ἀποστέλλειν to send is often used of Moses. See Exodus 3-7. Often of Jesus, as Luk 10:16; Joh 3:17; Joh 5:36; Joh 6:29.

Vincent: Heb 3:1

Of our profession ( τῆς ὁμολογίας ἡμῶν )

Rend. confession for profession . The apostle and high priest whom we confess. Comp. 1Ti 6:12.

Vincent: Heb 3:2

Who was faithful ( πιστὸν ὄντα )

Rend. " is faithful." A general designation of inherent character. He is faithful as he ever was .

Vincent: Heb 3:2

To him that appointed him ( τῷ ποιήσαντι αὐτὸν )

Constituted him apostle and high priest. Some render created , referring to Christ's humanity or to his eternal generation. So the Old Latin, creatori suo ; but this does not suit the context. Ποιεῖν often in Class. in the sense of institute , as sacrifices, funerals, assemblies, etc., and in the middle voice of adoption as a son. See 1Sa 12:6; Mar 3:14; Act 2:36.

Vincent: Heb 3:2

As also Moses ( ὡς καὶ Μωυσῆς )

The highest example of human fidelity known to the readers.

Vincent: Heb 3:2

In all his house ( ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ )

Const. with was faithful . Jesus was faithful even as Moses was faithful.

The subject of the high-priesthood of Christ, introduced in this verse, is not carried out in detail by showing the superiority of Jesus to earthly high priests. This is reserved for chs. 5-7. Instead, the writer proceeds to show that Christ is superior to Moses, as he has already shown his superiority to angels. He will thus have shown Christ's superiority to both the agencies by which the old covenant was mediated. The subject is a delicate one to treat for Jewish readers to whom Moses was the object of the deepest veneration; but the treatment displays tact by placing Moses in the foreground beside Christ as an example of fidelity to his commission. Justice is thus done to the familiar historical record, and to God's own testimony, Num 12:7. The general sense of the comparison is that Moses was as faithful as any servant in a house can be, while Christ was not a servant in the house, but a son, and displayed his fidelity in that capacity.

Vincent: Heb 3:3

Was counted worthy ( ἠξίωται )

Used both of reward which is due (1Ti 5:17) and of punishment (Heb 10:29).

Vincent: Heb 3:3

Of more glory ( πλείονος δόξης )

Comp. Heb 2:8, Heb 2:9.

Vincent: Heb 3:3

Inasmuch as ( καθ ' ὅσον )

Rend. by so much as . The argument is based on the general principle that the founder of a house is entitled to more honor than the house and its individual servants. There is an apparent confusion in the working out, since both God and Christ appear as builders , and Moses figures both as the house and as a servant in the house. The point of the whole, however, is that Moses was a part of the O.T. system - a servant in the house; while Christ, as one with God who established all things, was the founder and establisher of both the Old and the New Testament economies.

Vincent: Heb 3:4

He that built all things is God ( ὁ πάντα κατασκευάσας θεός )

The verb includes not only erection , but furnishing with the entire equipment . See Heb 9:2; 1Pe 2:10. The verb o P. The application of built or established to Christ (Heb 3:3) is guarded against possible misapprehension. Christ is the establisher, but not by any independent will or agency. As the Son he is he that built , but it is as one with God who built all things . The special foundership of Christ does not contradict or exclude the general foundership of God.

Vincent: Heb 3:5

And Moses

Καὶ and introduces the further development of the thought of Heb 3:2, Heb 3:3 - fidelity , and the corresponding honor. It is not a second proof of the superiority of Christ to Moses. See Num 12:7.

Vincent: Heb 3:5

A servant ( θεράπων )

N.T.o . Comp. Rev 15:3. Often in lxx, mostly as translation of òֶáֶã , servant , slave , bondman . Also, when coupled with the name of a deity, a worshipper , devotee . Sometimes applied to angels or prophets. Of Moses, θεράπων κυρίου servant of the Lord , Wisd. 10:16. In Class. and N.T. the word emphasizes the performance of a present service, without reference to the condition of the doer, whether bond or free. An ethical character attaches to it, as to the kindred verb θεραπεύειν : service of an affectionate, hearty character, performed with care and fidelity. Hence the relation of the θεράπων is of a nobler and freer character than that of the δοῦλος or bondservant. The verb is used of a physician's tendance of the sick. Xenophon ( Mem . iv. 3, 9) uses it of the gods taking care of men, and, on the other hand, of men's worshipping the gods (ii, 1. 28). See Eurip. Iph . Taur . 1105; and on heal , Mat 8:7; Luk 10:15, and on is worshipped , Act 17:25.

Vincent: Heb 3:5

For a testimony of those things which were to be spoken ( εἰς μαρτύριον τῶν λαληθησομένων )

Ἐις for , with the whole preceding clause. Moses' faithful service in God's house was for a testimony , etc. The things which were to be spoken are the revelations afterward to be given in Christ . Others, however, explain of the things which Moses himself was afterward to speak to the people by God's command, referring to Num 12:8. According to this explanation, the fidelity hitherto exhibited by Moses ought to command respect for all that he might say in future. But (1) in the present connection that thought is insignificant. (2) It would be an exaggeration to speak of Moses's fidelity to God throughout his whole official career as a witness of the things which he was to speak to the people by God's command. (3) The future participle requires a reference to a time subsequent to Moses's ministry. The meaning is that Moses, in his entire ministry, was but a testimony to what was to be spoken in the future by another and a greater than he. Comp. Deu 18:15, explained of Christ in Act 3:22, Act 3:23.

Vincent: Heb 3:6

But Christ

Replacing the human name Jesus , and being the official name which marks his position over the house.

Vincent: Heb 3:6

As a son ( ὡς υἱὸς )

The fidelity of Moses and the fidelity of Christ are exhibited in different spheres: of Moses in that of servant; of Christ in that of son.

Vincent: Heb 3:6

Over his own house ( ἐπὶ τὸν οἶκον αὐτοῦ )

Comp. Heb 10:21, and notice ἐπὶ over his house, and ἐν in all his house, of Moses. For " his own house" rend. " his house," referring to God. Reference to Christ would destroy the parallel. It is said by some that the matter of respective positions is irrelevant: that the main point is fidelity , and that therefore it does not matter whether Moses was a son or a servant, provided he was faithful. But the writer evidently feels that Christ's position as a son enhanced his fidelity. Comp. Heb 5:8. The implication is that Christ's position involved peculiar difficulties and temptations.

Vincent: Heb 3:6

Whose house ( οὗ )

God's house. The church is nowhere called the house of Christ.

Vincent: Heb 3:6

We ( ἡμεῖς )

Even as was the house in which Moses served. The Christian community is thus emphatically designated as the house of God , implying the transitoriness of the Mosaic system. Comp. 1Co 3:16, 1Co 3:17; 2Co 6:16; Eph 2:22; 1Pe 4:17.

Vincent: Heb 3:6

Hold fast ( κατάσξωμεν )

The verb is used in N.T. as here, 1Th 5:21; Phm 1:13; of restraining or preventing , Luk 4:42; of holding back or holding down with an evil purpose, Rom 1:18; 2Th 2:7; of holding one's course toward , bearing down for , Act 27:40.

Vincent: Heb 3:6

The confidence and the rejoicing of the hope ( τὴν παρρησίαν καὶ τὸ καύχημα τῆς ἐλπίδος )

The combination confidence and rejoicing N.T.o . Rejoicing or boasting of hope N.T.o , but comp. 1Th 2:19. For παρρησία confidence see on 1Ti 3:13. The entire group of words, καύχημα ground of glorying , καύχησις act of glorying , and καυχᾶσθαι to glory , is peculiarly Pauline. Outside of the Pauline letters καυχᾶσθαι occurs only Jam 1:9; Jam 4:16; καύχησις only Jam 4:16; and καύχημα only here. The thought here is that the condition of being and continuing the house of God is the holding fast of the hope in Christ (ἐλπίδος of the object of hope) and in the consummation of God's kingdom in him; making these the ground of boasting, exultantly confessing and proclaiming this hope. There must be, not only confidence, but joyful confidence. Comp. Rom 5:3; Eph 3:12, Eph 3:13; Phi 3:3.

Vincent: Heb 3:6

Firm unto the end ( μέχρι τέλους βεβαίαν )

Textually, there is some doubt about these words. Westcott and Hort bracket them. Tischendorf retains, and Weiss rejects them. The latter part of this verse marks the transition to the lesson of the wilderness-life of the exodus; the writer fearing that the fate of the exodus-generation may be repeated in the experience of his readers. We are God's house if we steadfastly hold fast our Christian hope, and do not lose our faith as Israel did in the wilderness. The exhortation to faith is thrown into the form of warning against unbelief. Faith is the condition of realizing the divine promise. The section is introduced by a citation from Psa 95:7, Psa 95:8.

Vincent: Heb 3:7

Wherefore as the Holy Ghost saith ( διὸ καθὼς λέγει τὸ πνεῦμα τὸ ἅγιον )

See on Heb 1:6. The formula the Spirit the holy ( Spirit ) is common in the N.T. with the exception of the Catholic Epistles, where it does not occur. The construction of the passage is as follows: Διὸ wherefore is connected with βλέπετε take heed , Heb 3:12. The point is the writer's warning, not the warning of the citation . The whole citation including the introductory formula, down to rest , Heb 3:11, is parenthetical.

Vincent: Heb 3:7

Today if ye will hear his voice ( σήμερον ἐάν τῆς φωνῆς αὐτοῦ ἀκούσητε )

The Hebrew reads, O that you would hear his voice today . Today is prophetically interpreted by the writer as referring to the Christian present, the time of salvation inaugurated by the appearance of Christ.

Vincent: Heb 3:8

Harden not ( μὴ σκληρύνητε )

In N.T. mostly in this epistle. Comp. Act 19:9; Rom 9:18, see note. The group of kindred words consists of σκληρός hard (see on Mat 25:24; see on Jud 1:14); σκλψρότης hardness (Rom 2:5); σκληρύνειν to harden (Act 19:9; Rom 9:18); and the compounds σκληροκαρδία hardness of heart (Mat 19:8; Mar 10:5), and σκληροτράχηλος stiff-necked (Act 7:5). All occur in lxx, with the addition of σκληρῶς hardly , painfully (not in N.T.).

Vincent: Heb 3:8

In the provocation ( ἐν τῷ παραπικρασμῷ )

Only here and Heb 3:15. In lxx only Psa 94:8. The verb παραπικραίνειν to provoke , only in Heb 3:16. Often in lxx. The simple verb πικραίνειν to make bitter , Col 3:19; Rev 8:11; Rev 10:9, Rev 10:10. From πικρός bitter , pungent: hence to stir up to bitterness , to irritate . Comp. lxx Eze 2:4.

Vincent: Heb 3:8

In the day ( κατὰ τὴν ἡμέραν )

Κατὰ in a temporal sense, as Act 12:1; Act 19:23; Act 27:27. Comp. κατ ' ἀρχάς in the beginning , Heb 1:10.

Vincent: Heb 3:8

Of temptation ( τοῦ πειρασμοῦ )

Rend. " of the temptation," referring to a definite event, the murmuring against Moses at Rephidim on account of the lack of water, Exo 17:1-7. In that passage the lxx gives for the two proper names Massah and Meribah , πειρασμὸς temptation , which is correct, and λοιδόρησις railing or reviling , which is loose, since Meribah signifies strife . In Psalm 94, lxx renders Meribah παραπικρασμός provocation , which is inexact, and Massah πειρασμὸς temptation , which is correct.

Vincent: Heb 3:9

When ( οὗ )

Rend. where . See οὗ after ἔρημος wilderness , Deu 8:15.

Vincent: Heb 3:9

Tempted me, proved me ( ἐπείρασαν ἐν δοκιμασία )

Lit. tried ( me ) in proving . The text differs from lxx, which reads ἐπείρασαν, ἐδοκίμασαν tempted , proved , as A.V. The phrase here means tempted by putting to the test . Comp. ἐκπειράζειν to tempt or try with a view to seeing how far one can go . See on 1Co 10:9.

Vincent: Heb 3:9

And saw my works ( καὶ εἶδον τὰ ἔργα μου )

Some construe my works with both verbs: tried and saw my works: but it is better to supply me after ἐπείρασαν tempted , to take works with saw only, and to give καὶ the force of and yet (see on Luk 18:7). " They tempted and yet saw my works;" although they saw my works. The Hebrew is " tried me, proved me, yea saw my works."

Vincent: Heb 3:9

Forty years

In lxx this is connected with saw my works . In the Hebrew forty years begins the next clause.

Vincent: Heb 3:10

Wherefore I was grieved ( διὸ προσώχθισα )

The Hebrew omits wherefore . It was inserted because of the transfer of forty years to the preceding clause. The verb προσώχθισα I was grieved , only here and Heb 3:17. In lxx for ÷åֹà , to spue out ; âָּòַì , to exclude , reject , abhor ; îָàַֽí , to repudiate .

Vincent: Heb 3:11

So I swear ( ὡς )

Rend. " according as I swear" : the ὡς correlating the oath and the disobedience.

Vincent: Heb 3:11

They shall not enter into my rest ( εἰ ἐλεύσονται εἰς τὴν κατάπαυσιν μου )

Lit. if they shall enter , etc. A common Hebraistic formula in oaths. Where God is speaking, as here, the ellipsis is " may I not be Jehovah if they shall enter." Where man is speaking, " so may God punish me if " ; or " God do so to me and more if ." Comp. Mar 8:12 : lxx, Gen 14:23; Deu 1:35; 1Ki 1:51; 1Ki 2:8. Sometimes the ellipsis is filled out, as 1Sa 3:17; 2Sa 3:35. Κατάπαυσιν rest , only in Hebrews, and Act 7:49. The verb καταπαύειν to lay to rest also only in Acts and Hebrews. In Class. the verb sometimes means to kill or to depose from power. In the original citation the reference is to Canaan. Paul uses κληρονομία inheritance in a similar sense.

Vincent: Heb 3:12

Note how the following exhortation is colored by the O.T. citation: evil heart ; the to-day ; be hardened ; take heed (βλέπετε ). See to it. Often in warnings or admonitions: sometimes with ἀπὸ from , with genitive of that against which the warning is given, as Mar 8:15; Mar 12:38; but so only in the Gospels. In construction connect with διὸ Heb 3:7; therefore beware .

Lest there be ( μήποτε ἔσται )

The indicative with μὴ lest shows that with the fear that the event may occur, there is blended a suspicion that it will occur.

Vincent: Heb 3:12

In any of you ( ἔν τινι ὑμῶν )

They are appealed to individually.

Vincent: Heb 3:12

An evil head of unbelief ( καρδία πονηρὰ ἀπιστίας )

The whole phrase N.T.o . Neither do the combinations evil heart or heart of unbelief occur elsewhere. In lxx, among nearly a thousand instances of καρδία heart , καρδία πονηρὰ evil heart appears only five times, and in three of the five in apocryphal books. See Sir. 9:1; Bar. 1:22; 2:8. In lxx proper, Jer 16:12; Jer 18:12. Ἀπιστίας of unbelief , specifies that in which the more general πονηρὰ evil consists. An evil heart is an unbelieving heart.

Vincent: Heb 3:12

In departing from the living God ( ἐν τῷ ἀποστῆναι ἀπὸ θεοῦ ζῶντος )

The characteristic of unbelief. Faith is personal union with God. Unbelief separates from God. The phrase living God is common to both Testaments. For the bearing of the words upon the question of the Gentile destination of the Epistle, see Introduction.

Vincent: Heb 3:13

While it is called to-day ( ἄρχις οὗ τὸ σήμερον καλεῖται )

Lit. so long as the to-day is being named . The article points to the former expression - the " to-day" of Heb 3:7. It is the day of grace, while salvation through Christ is still attainable.

Vincent: Heb 3:13

Through the deceitfulness of sin ( ἀπάτῃ τῆς ἁμαρίας )

Ἀπάτη is rather a trick , stratagem , deceit , than the quality of deceitfulness. The warning is against being hardened by a trick which their sin may play them. Note the article, the or his sin - the sin of departing from the living God. The particular deceit in this case would be the illusion of faithfulness to the past.

Wesley: Heb 3:1

God calls from heaven, and to heaven, by the gospel.

Wesley: Heb 3:1

The messenger of God, who pleads the cause of God with us.

Wesley: Heb 3:1

Who pleads our cause with God. Both are contained in the one word Mediator. He compares Christ, as an Apostle, with Moses; as a Priest, with Aaron. Both these offices, which Moses and Aaron severally bore, he bears together, and far more eminently.

Wesley: Heb 3:1

The religion we profess.

Wesley: Heb 3:2

The church of Israel, then the peculiar family of God. Num 12:7.

Wesley: Heb 3:3

Than the family itself, or any member of it.

Wesley: Heb 3:4

And so infinitely greater than Moses or any creature.

Wesley: Heb 3:5

Another proof of the pre - eminence of Christ above Moses. Was faithful in all his house, as a servant, for a testimony of the things which were afterwards to be spoken - That is, which was a full confirmation of the things which he afterward spake concerning Christ.

Wesley: Heb 3:6

But Christ was faithful as a Son; whose house we are, while we hold fast, and shall be unto the end, if we hold fast our confidence in God, and glorying in his promises; our faith and hope.

Wesley: Heb 3:7

Seeing he is faithful, be not ye unfaithful. Psa 95:7, &c.

Wesley: Heb 3:8

When Israel provoked me by their strife and murmurings.

Wesley: Heb 3:8

When at the same time they tempted me, by distrusting my power and goodness. Exo 17:7.

Wesley: Heb 3:9

That hard - hearted and stiff - necked generation. So little cause had their descendants to glory in them.

Wesley: Heb 3:9

Whether I could and would help them.

Wesley: Heb 3:9

Put my patience to the proof, even while they saw my glorious works both of judgment and mercy, and that for forty years.

Wesley: Heb 3:10

To speak after the manner of men.

Wesley: Heb 3:10

Displeased, offended with that generation, and said, They always err in their hearts - They are led astray by their stubborn will and vile affections.

Wesley: Heb 3:10

For this reason, because wickedness has blinded their understanding.

Wesley: Heb 3:10

By which I would have led them like a flock.

Wesley: Heb 3:10

In the promised land.

Wesley: Heb 3:12

As there was in them.

Wesley: Heb 3:12

Unbelief is the parent of all evil, and the very essence of unbelief lies in departing from God, as the living God - The fountain of all our life, holiness, happiness.

Wesley: Heb 3:13

day - This to - day will not last for ever. The day of life will end soon, and perhaps the day of grace yet sooner.

JFB: Heb 3:1

Greek, "Whence," that is, seeing we have such a sympathizing Helper you ought to "consider attentively," "contemplate"; fix your eyes and mind on Him with a view to profiting by the contemplation (Heb 12:2). The Greek word is often used by Luke, Paul's companion (Luk 12:24, Luk 12:27).

JFB: Heb 3:1

In Christ, the common bond of union.

JFB: Heb 3:1

"of the Holy Ghost."

JFB: Heb 3:1

Coming to us from heaven, and leading us to heaven whence it comes. Phi 3:14, "the high calling"; Greek "the calling above," that is, heavenly.

JFB: Heb 3:1

There is but one Greek article to both nouns, "Him who is at once Apostle and High Priest"--Apostle, as Ambassador (a higher designation than "angel"-messenger) sent by the Father (Joh 20:21), pleading the cause of God with us; High Priest, as pleading our cause with God. Both His Apostleship and High Priesthood are comprehended in the one title, Mediator [BENGEL]. Though the title "Apostle" is nowhere else applied to Christ, it is appropriate here in addressing Hebrews, who used the term of the delegates sent by the high priest to collect the temple tribute from Jews resident in foreign countries, even as Christ was Delegate of the Father to this world far off from Him (Mat 21:37). Hence as what applies to Him, applies also to His people, the Twelve are designated His apostles, even as He is the Father's (Joh 20:21). It was desirable to avoid designating Him here "angel," in order to distinguish His nature from that of angels mentioned before, though he is "the Angel of the Covenant." The "legate of the Church" (Sheliach Tsibbur) offered up the prayers in the synagogue in the name of all, and for all. So Jesus, "the Apostle of our profession," is delegated to intercede for the Church before the Father. The words "of our profession," mark that it is not of the legal ritual, but of our Christian faith, that He is the High Priest. Paul compares Him as an Apostle to Moses; as High Priest to Aaron. He alone holds both offices combined, and in a more eminent degree than either, which those two brothers held apart.

JFB: Heb 3:1

"confession," corresponds to God having spoken to us by His Son, sent as Apostle and High Priest. What God proclaims we confess.

JFB: Heb 3:2

He first notes the feature of resemblance between Moses and Christ, in order to conciliate the Hebrew Christians whom He addressed, and who still entertained a very high opinion of Moses; he afterwards brings forward Christ's superiority to Moses.

JFB: Heb 3:2

The Greek implies also that He still is faithful, namely, as our mediating High Priest, faithful to the trust God has assigned Him (Heb 2:17). So Moses in God's house (Num 12:7).

JFB: Heb 3:2

"made Him" HIGH PRIEST; to be supplied from the preceding context. Greek, "made"; so in Heb 5:5; 1Sa 12:6, Margin; Act 2:36; so the Greek fathers. Not as ALFORD, with AMBROSE and the Latins, "created Him," that is, as man, in His incarnation. The likeness of Moses to Messiah was foretold by Moses himself (Deu 18:15). Other prophets only explained Moses, who was in this respect superior to them; but Christ was like Moses, yet superior.

JFB: Heb 3:3

Assigning the reason why they should "consider" attentively "Christ" (Heb 3:1), highly as they regard Moses who resembled Him in faithfulness (Heb 3:2).

JFB: Heb 3:3

Greek, "has been."

JFB: Heb 3:3

By God, when He exalted Him to His own right hand. The Hebrew Christians admitted the fact (Heb 1:13).

JFB: Heb 3:3

Greek, "inasmuch as He hath more honor than the house, who prepared it," or "established it" [ALFORD]. The Greek verb is used purposely instead of "builded," in order to mark that the building meant is not a literal, but a spiritual house: the Church both of the Old Testament and New Testament; and that the building of such a house includes all the preparations of providence and grace needed to furnish it with "living stones" and fitting "servants." Thus, as Christ the Founder and Establisher (in Old Testament as well as the New Testament) is greater than the house so established, including the servants, He is greater also than Moses, who was but a "servant." Moses, as a servant, is a portion of the house, and less than the house; Christ, as the Instrumental Creator of all things, must be God, and so greater than the house of which Moses was but a part. Glory is the result of honor.

JFB: Heb 3:4

Someone must be the establisher of every house; Moses was not the establisher of the house, but a portion of it (but He who established all things, and therefore the spiritual house in question, is God). Christ, as being instrumentally the Establisher of all things, must be the Establisher of the house, and so greater than Moses.

JFB: Heb 3:5

That is in all GOD'S house (Heb 3:4).

JFB: Heb 3:5

Not here the Greek for "slave," but "a ministering attendant"; marking the high office of Moses towards God, though inferior to Christ, a kind of steward.

JFB: Heb 3:5

In order that he might in his typical institutions give "testimony" to Israel "of the things" of the Gospel "which were to be spoken afterwards" by Christ (Heb 8:5; Heb 9:8, Heb 9:23; Heb 10:1).

JFB: Heb 3:6

Was and is faithful (Heb 3:2).

JFB: Heb 3:6

Rather, "over His (GOD'S, Heb 3:4) house"; and therefore, as the inference from His being one with God, over His own house. So Heb 10:21, "having an High Priest over the house of God." Christ enters His Father's house as the Master [OVER it], but Moses as a servant [IN it, Heb 3:2, Heb 3:5] [CHRYSOSTOM]. An ambassador in the absence of the king is very distinguished--in the presence of the king he falls back into the multitude [BENGEL].

JFB: Heb 3:6

Paul and his Hebrew readers. One old manuscript, with Vulgate and LUCIFER, reads, "which house"; but the weightiest manuscripts support English Version reading.

JFB: Heb 3:6

Rather, "the matter of rejoicing."

JFB: Heb 3:6

"of our hope." Since all our good things lie in hopes, we ought so to hold fast our hopes as already to rejoice, as though our hopes were realized [CHRYSOSTOM].

JFB: Heb 3:6

Omitted in LUCIFER and AMBROSE, and in one oldest manuscript, but supported by most oldest manuscripts.

JFB: Heb 3:7-11

Exhortation from Psa 95:7-11, not through unbelief to lose participation in the spiritual house. Seeing that we are the house of God if we hold fast our confidence . . . (Heb 3:6). Jesus is "faithful," be not ye unfaithful (Heb 3:2, Heb 3:12). The sentence beginning with "wherefore," interrupted by the parenthesis confirming the argument from Psa 95:7-11, is completed at Heb 3:12, "Take heed," &c.

JFB: Heb 3:7-11

By the inspired Psalmist; so that the words of the latter are the words of God Himself.

JFB: Heb 3:7-11

At length; in David's day, as contrasted with the days of Moses in the wilderness, and the whole time since then, during which they had been rebellious against God's voice; as for instance, in the wilderness (Heb 3:8). The Psalm, each fresh time when used in public worship, by "to-day," will mean the particular day when it was, or is, used.

JFB: Heb 3:7-11

Obediently.

JFB: Heb 3:7-11

Of grace.

JFB: Heb 3:8

This phrase here only is used of man's own act; usually of God's act (Rom 9:18). When man is spoken of as the agent in hardening, the phrase usually is, "harden his neck," or "back" (Neh 9:17).

JFB: Heb 3:8

"Massah-meribah," translated in Margin "tentation . . . chiding," or "strife" (Exo 17:1-7). Both names seem to refer to that one event, the murmuring of the people against the Lord at Rephidim for want of water. The first offense especially ought to be guarded against, and is the most severely reproved, as it is apt to produce many more. Num 20:1-13 and Deu 33:8 mention a second similar occasion in the wilderness of Sin, near Kadesh, also called Meribah.

JFB: Heb 3:8

Greek, "according to the day of."

JFB: Heb 3:9

Rather, "Where," namely, in the wilderness.

JFB: Heb 3:9

The authority of the ancients is not conclusive [BENGEL].

JFB: Heb 3:9

The oldest manuscripts read, "tempted (Me) in the way of testing," that is, putting (Me) to the proof whether I was able and willing to relieve them, not believing that I am so.

JFB: Heb 3:9

They saw, without being led thereby to repentance, My works of power partly in affording miraculous help, partly in executing vengeance, forty years. The "forty years" joined in the Hebrew and Septuagint, and below, Heb 3:17, with "I was grieved," is here joined with "they saw." Both are true; for, during the same forty years that they were tempting God by unbelief, notwithstanding their seeing God's miraculous works, God was being grieved. The lesson intended to be hinted to the Hebrew Christians is, their "to-day" is to last only between the first preaching of the Gospel and Jerusalem's impending overthrow, namely, FORTY YEARS; exactly the number of years of Israel's sojourn in the wilderness, until the full measure of their guilt having been filled up all the rebels were overthrown.

JFB: Heb 3:10

Displeased. Compare "walk contrary," Lev 26:24, Lev 26:28.

JFB: Heb 3:10

"that" implies alienation and estrangement. But the oldest manuscripts read, "this."

JFB: Heb 3:10

"grieved," or "displeased," at their first offense. Subsequently when they hardened their heart in unbelief still more, He sware in His wrath (Heb 3:11); an ascending gradation (compare Heb 3:17-18).

JFB: Heb 3:10

Greek, "But these very persons," &c. They perceived I was displeased with them, yet they, the same persons, did not a whit the more wish to know my ways [BENGEL]; compare "but they," Psa 106:43.

JFB: Heb 3:10

Not known practically and believingly the ways in which I would have had them go, so as to reach My rest (Exo 18:20).

JFB: Heb 3:11

Literally, "as."

JFB: Heb 3:11

BENGEL remarks the oath of God preceded the forty years.

JFB: Heb 3:11

Literally, "If they shall enter . . . (God do so to me and more also)," 2Sa 3:35. The Greek is the same, Mar 8:12.

JFB: Heb 3:11

Canaan, primarily, their rest after wandering in the wilderness: still, even when in it, they never fully enjoyed rest; whence it followed that the threat extended farther than the exclusion of the unbelieving from the literal land of rest, and that the rest promised to the believing in its full blessedness was, and is, yet future: Psa 25:13; Psa 37:9, Psa 37:11, Psa 37:22, Psa 37:29, and Christ's own beatitude (Mat 5:5) all accord with this, Heb 3:9.

JFB: Heb 3:12

To be joined with "wherefore," Heb 3:7.

JFB: Heb 3:12

Greek (indicative), "lest there shall be"; lest there be, as I fear there is; implying that it is not merely a possible contingency, but that there is ground for thinking it will be so.

JFB: Heb 3:12

"in any one of you." Not merely ought all in general be on their guard, but they ought to be so concerned for the safety of each one member, as not to suffer any one to perish through their negligence [CALVIN].

JFB: Heb 3:12

The heart is not to be trusted. Compare Heb 3:10, "They do always err in their heart."

JFB: Heb 3:12

Faithlessness. Christ is faithful; therefore, saith Paul to the Hebrews, we ought not to be faithless as our fathers were under Moses.

JFB: Heb 3:12

Apostatizing. The opposite of "come unto" Him (Heb 4:16). God punishes such apostates in kind. He departs from them--the worst of woes.

JFB: Heb 3:12

Real: the distinctive characteristic of the God of Israel, not like the lifeless gods of the heathen; therefore One whose threats are awful realities. To apostatize from Christ is to apostatize from the living God (Heb 2:3).

JFB: Heb 3:13

Greek, "yourselves"; let each exhort himself and his neighbor.

JFB: Heb 3:13

Greek, "on each day," or "day by day."

JFB: Heb 3:13

While the "to-day" lasts (the day of grace, Luk 4:21, before the coming of the day of glory and judgment at Christ's coming, Heb 10:25, Heb 10:37). To-morrow is the day when idle men work, and fools repent. To-morrow is Satan's to-day; he cares not what good resolutions you form, if only you fix them for to-morrow.

JFB: Heb 3:13

The "you" is emphatic, as distinguished from "your fathers" (Heb 3:9). "That from among you no one (so the Greek order is in some of the oldest manuscripts) be hardened" (Heb 3:8).

JFB: Heb 3:13

Causing you to "err in your heart."

JFB: Heb 3:13

Unbelief.

Clarke: Heb 3:1

Holy brethren - Persons consecrated to God, as the word literally implies, and called, in consequence, to be holy in heart, holy in life, and useful in the world. The Israelites are often called a holy people, saints, etc., because consecrated to God, and because they were bound by their profession to be holy; and yet these appellations are given to them in numberless instances where they were very unholy. The not attending to this circumstance, and the not discerning between actual positive holiness, and the call to it, as the consecration of the persons, has led many commentators and preachers into destructive mistakes. Antinomianism has had its origin here: and as it was found that many persons were called saints, who, in many respects, were miserable sinners, hence it has been inferred that they were called saints in reference to a holiness which they had in another; and hence the Antinomian imputation of Christ’ s righteousness to unholy believers, whose hearts were abominable before God, and whose lives were a scandal to the Gospel. Let, therefore, a due distinction be made between persons by their profession holy, i.e. consecrated to God; and persons who are faithful to that profession, and are both inwardly and outwardly holy. They are not all Israel who are of Israel: a man, by a literal circumcision, may be a Jew outwardly; but the circumcision of the heart by the Spirit makes a man a Jew inwardly. A man may be a Christian in profession, and not such in heart; and those who pretend that, although they are unholy in themselves, they are reputed holy in Christ, because his righteousness is imputed to them, most awfully deceive their own souls

Dr. Owen has spoken well on the necessity of personal holiness against the Antinomians of his day. "If a man be not made holy he cannot enter into the kingdom of God. It is this that makes them meet for the inheritance of the saints in light; as without it they are not meet for their duty, so are they not capable of their reward. Yea, heaven itself, in the true light and notion of it, is undesirable to an unsanctified person. Such a one neither can nor would enjoy God if he might. In a word, there is no one thing required of the sons of God that an unsanctified person can do, and no one thing promised unto them that he can enjoy

"There is surely then a woful mistake in the world. If Christ sanctify all whom he saves, many will appear to have been mistaken in their expectations at another day. It is grown amongst us almost an abhorrency to all flesh to say, the Church of God is to be holy. What! though God has promised that it should be so; that Christ has undertaken to make it so? What! if it be required to be so? What! if all the duties of it be rejected of God, if it be not so? It is all one, if men be baptized, whether they will or not, and outwardly profess the name of Christ, though not one of them be truly sanctified, yet they are, it is said, the Church of Christ. Why then let them be so; but what are they the better for it? Are their persons or their services therefore accepted with God? Are they related or united to Christ? Are they under his conduct unto glory? Are they meet for the inheritance of the saints in light? Not at all: not all nor any of these things do they obtain thereby. What is it then that they get by the furious contest which they make for the reputation of this privilege? Only this: that, satisfying their minds by it, resting if not priding themselves in it, they obtain many advantages to stifle all convictions of their condition, and so perish unavoidably. A sad success, and for ever to be bewailed! Yet is there nothing at all at this day more contended for in this world than that Christ might be thought to be a captain of salvation to them, unto whom he is not a sanctifier; that he may have an unholy Church, a dead body. These things tend neither to the glory of Christ, nor to the good of the souls of men. Let none then deceive themselves; sanctification is a qualification indispensably necessary to them who will be under the conduct of the Lord Christ unto salvation; he leads none to heaven but whom he sanctifies on earth. The holy God will not receive unholy persons. This living head will not admit of dead members, nor bring men into possession of a glory which they neither love nor like.

Clarke: Heb 3:1

Heavenly calling - The Israelites had an earthly calling; they were called out of Egypt to go into the promised land: Christians have a heavenly calling; they are invited to leave the bondage of sin, and go to the kingdom of God. These were made partakers of this calling; they had already embraced the Gospel, and were brought into a state of salvation

Clarke: Heb 3:1

Apostle and High Priest of our profession - Among the Jews the high priest was considered to be also the apostle of God; and it is in conformity to this notion that the apostle speaks. And he exhorts the Hebrews to consider Jesus Christ to be both their High Priest and Apostle; and to expect these offices to be henceforth fulfilled by him, and by him alone. This was the fullest intimation that the Mosaic economy was at an end, and the priesthood changed. By της ὁμολογιας ἡμων, our profession, or that confession of ours, the apostle undoubtedly means the Christian religion. Jesus was the Apostle of the Father, and has given to mankind the new covenant; and we are to consider the whole system of Christianity as coming immediately from him. Every system of religion must have a priest and a prophet; the one to declare the will of God, the other to minister in holy things. Moses was the apostle under the old testament, and Aaron the priest. When Moses was removed, the prophets succeeded him; and the sons of Aaron were the priests after the death of their father. This system is now annulled; and Jesus is the Prophet who declares the Father’ s will, and he is the Priest who ministers in the things pertaining to God, see Heb 2:17; as he makes atonement for the sins of the people, and is the Mediator between God and man.

Clarke: Heb 3:2

Who was faithful to him - In Num 12:7, God gives this testimony to Moses: My servant Moses - is faithful in all my house; and to this testimony the apostle alludes. House not only means the place where a family dwells, but also the family itself. The whole congregation of Israel was the house or family of God, and God is represented as dwelling among them; and Moses was his steward, and was faithful in the discharge of his office; strictly enforcing the Divine rights; zealously maintaining God’ s honor; carefully delivering the mind and will of God to the people; proclaiming his promises, and denouncing his judgments, with the most inflexible integrity, though often at the risk of his life. Jesus Christ has his house - the whole great family of mankind, for all of whom he offered his sacrificial blood to God; and the Christian Church, which is especially his own household, is composed of his own children and servants, among and in whom he lives and constantly resides. He has been faithful to the trust reposed in him as the apostle of God; he has faithfully proclaimed the will of the Most High; vindicated the Divine honor against the corrupters of God’ s worship; testified against them at the continual hazard of his life; and, at last, not only died as a victim to cancel sin, but also as a martyr to his faithfulness. Christ’ s faithfulness, says Leigh, consists in this: "That he has as fully revealed unto us the doctrine of the Gospel, as Moses did that of the law; and that he hath faithfully performed and fulfilled all the types of himself and all the things signified by Moses’ ceremonies, as Moses hath faithfully and distinctly set them down.

But there is a sense given to the word נאמן neeman , Num 12:7, which we translate faithful, by several of the Jewish writers, which is well worthy of note: it signifies, say they, "one to whom secrets are confided, with the utmost confidence of their being safely and conscientiously kept."The secret of God was with Moses, but all the treasures of wisdom and knowledge were in Christ. Life and immortality were comparatively secrets till Christ revealed and illustrated them, and even the Divine nature was but little known, and especially the Divine philanthropy, till Jesus Christ came; and it was Jesus alone who declared that God whom no man had ever seen. Moses received the secrets of God, and faithfully taught them to the people; Jesus revealed the whole will of God to mankind. Moses was thus faithful to a small part of mankind, viz. the Jewish people; but in this sense Jesus was faithful to all mankind: for he was the light to enlighten the Gentiles, and the glory of his people Israel.

Clarke: Heb 3:3

For this man was counted - As Jesus Christ, in the character of apostle and high priest, is here intended, the word apostle, or this person or personage, should have been supplied, if any, instead of man. Indeed, the pronoun οὑτος should have been translated this person, and this would have referred immediately to Jesus Christ, Heb 3:1

Clarke: Heb 3:3

More glory than Moses - We have already seen that the apostle’ s design is to prove that Jesus Christ is higher than the angels, higher than Moses, and higher than Aaron. That he is higher than the angels has been already proved; that he is higher than Moses he is now proving

Clarke: Heb 3:3

He who hath builded the house - There can be no doubt that a man who builds a house for his own accommodation is more honorable than the house itself; but the house here intended is the Church of God. This Church, here called a house or family, is built by Christ; he is the Head, Governor, Soul and Life of it; he must therefore be greater than Moses, who was only a member and officer in that Church, who never put a stone in this spiritual building but was even himself put in it by the great Architect. Moses was in this house, and faithful in this house; but the house was the house of God, and builded and governed by Christ.

Clarke: Heb 3:4

For every house is builded by some man - The literal sense is plain enough: "Every structure plainly implies an, architect, and an end for which it was formed. The architect may be employed by him for whose use the house is intended; but the efficient cause of the erection is that which is here to he regarded."The word house, here, is still taken in a metaphorical sense as above, it signifies family or Church. Now the general meaning of the words, taken in this sense, is: "Every family has an author, and a head or governor. Man may found families, civil and religious communities, and be the head of these; but God alone is the Head, Author, and Governor, of all the families of the earth; he is the Governor of the universe. But the apostle has a more restricted meaning in the words τα παντα, all these things; and as he has been treating of the Jewish and Christian Churches, so he appears to have them in view here. Who could found the Jewish and Christian Church but God? Who could support, govern, influence, and defend them, but himself? Communities or societies, whether religious or civil, may be founded by man; but God alone can build his own Church. Now as all these things could be builded only by God, so he must be God who has built all these things. But as Jesus is the Founder of the Church, and the Head of it, the word God seems here to be applied to him; and several eminent scholars and critics bring this very text as a proof of the supreme Deity of Christ: and the apostle’ s argument seems to require this; for, as he is proving that Christ is preferred before Moses because he built this house, which Moses could not do, where he to be understood as intimating that this house was built by another, viz. the Father, his whole argument would fall to the ground; and for all this, Moses might be equal, yea, superior to Christ. On this ground Dr. Owen properly concludes: "This then is that which the apostle intends to declare; namely, the ground and reason whence it is that the house was or could be, in that glorious manner, built by Christ, even because he is God, and so able to effect it; and by this effect of his power, he is manifested so to be."

Clarke: Heb 3:5

As a servant - The fidelity of Moses was the fidelity of a servant; he was not the framer of that Church or house; he was employed, under God, to arrange and order it: he was steward to the Builder and Owner

Clarke: Heb 3:5

For a testimony of those things - Every ordinance under the law was typical; every thing bore a testimony to the things which were to be spoken after; i.e. to Jesus Christ, his suffering, death, and the glory which should follow; and to his Gospel in all its parts. The faithfulness of Moses consisted in his scrupulous attention to every ordinance of God; his framing every thing according to the pattern showed him by the Lord; and his referring all to that Christ of whom he spoke as the prophet who should come after him, and should be raised up from among themselves; whom they should attentively hear and obey, on pain of being cut off from being the people of the Lord. Hence our Lord told the Jews, Joh 5:46 : If ye had believed Moses, ye would have believed me, for he wrote of me; "namely;"says Dr. Macknight, "in the figures, but especially in the prophecies, of the law, where the Gospel dispensation, the coming of its Author, and his character as Messiah, are all described with a precision which adds the greatest lustre of evidence to Jesus and to his Gospel."

Clarke: Heb 3:6

But Christ as a Son over his own house - Moses was faithful as a servant In the house; Jesus was faithful, as the first-born Son, Over the house of which he is the Heir and Governor. Here, then, is the conclusion of the argument in reference to Christ’ s superiority over Moses. Moses did not found the house or family, Christ did; Moses was but in the house, or one of the family, Christ was over the house as its Ruler; Moses was but servant in the house, Christ was the Son and Heir; Moses was in the house of another, Christ in his own house

It is well known to every learned reader that the pronoun αυτου, without an aspirate, signifies his simply; and that with the aspirate, αὑτου, it signifies his own: the word being in this form a contraction, not uncommon, of ἑαυτου . If we read αυτου without the aspirate, then his must refer to God, Heb 3:4

But Christ as a Son over his (that is, God’ s) house: if we read αὑτου, with the aspirate, as some editions do, then what is spoken refers to Christ; and the words above convey the same sense as those words, Act 20:28 : Feed the Church of God, which he hath purchased with his own blood. Some editions read the word thus; and it is evident that the edition which our translators used had the word αὑτου, his own, and not αυτου, his. The Spanish and London Polyglots have the same reading. From the most ancient MSS. we can get no help to determine which is to be preferred, as they are generally written without accents. The two first editions of the Greek Testament, that of Complutum, 1514, and that of Erasmus, 1516, have αυτου, his; and they are followed by most other editions: but the celebrated edition of Robert Stephens, 1550, has αὑτου, his own. The reading is certainly important; but it belongs to one of those difficulties in criticism which, if the context or collateral evidence do not satisfactorily solve it, must remain in doubt; and every reader is at liberty to adopt which reading he thinks best

Clarke: Heb 3:6

Whose house are we - We Christians are his Church and family; he is our Father, Governor, and Head

Clarke: Heb 3:6

If we hold fast the confidence - We are now his Church, and shall continue to be such, and be acknowledged by him If we maintain our Christian profession, την παρῥησιαν, that liberty of access to God, which we now have, and the rejoicing of the hope, i.e. of eternal life, which we shall receive at the resurrection of the dead. The word παρῥησια, which is here translated confidence, and which signifies freedom of speech, liberty of access, etc., seems to be used here to distinguish an important Christian privilege. Under the old testament no man was permitted to approach to God: even the very mountain on which God published his laws must not be touched by man nor beast; and only the high priest was permitted to enter the holy of holies, and that only once a year, on the great day of atonement; and even then he must have the blood of the victim to propitiate the Divine justice. Under the Christian dispensation the way to the holiest is now laid open; and we have παρῥησιαν, liberty of access, even to the holiest, by the blood of Jesus. Having such access unto God, by such a Mediator, we may obtain all that grace which is necessary to fit us for eternal glory; and, having the witness of his Spirit in our heart, we have a well grounded hope of endless felicity, and exult in the enjoyment of that hope. But If we retain not the grace, we shall not inherit the glory.

Clarke: Heb 3:7

Wherefore (as the Holy Ghost saith, Today - These words are quoted from Psa 95:7; and as they were written by David, and attributed here to the Holy Ghost, it proves that David wrote, by the inspiration of God’ s Holy Spirit. As these words were originally a warning to the Israelites not to provoke God, lest they should be excluded from that rest which he had promised them, the apostle uses them here to persuade the Christians in Palestine to hold fast their religious privileges, and, the grace they had received, lest they should come short of that state of future glory which Christ had prepared for them. The words strongly imply, as indeed does the whole epistle, the possibility of falling from the grace of God, and perishing everlastingly; and without this supposition these words, and all such like, which make more than two-thirds of the whole of Divine revelation, would have neither sense nor meaning. Why should God entreat man to receive his mercy, if he have rendered this impossible? Why should he exhort a believer to persevere, if it be impossible for him to fall away? What contemptible quibbling have men used to maintain a false and dangerous tenet against the whole tenor of the word of God! Angels fell - Adam fell - Solomon fell - and multitudes of believers have fallen, and, for aught we know, rose no more; and yet we are told that we cannot finally lose the benefits of our conversion! Satan preached this doctrine to our first parents; they believed him, sinned, and fell; and brought a whole world to ruin!

Clarke: Heb 3:8

Harden not your hearts - Which ye will infallibly do, if ye will not hear his voice

Clarke: Heb 3:8

Provocation - Παραπικρασμος· From παρα, signifying intensity, and πικραινω, to make bitter; the exasperation, or bitter provocation. "The Israelites provoked God first in the wilderness of Sin, (Pelusium), when they murmured for want of bread, and had the manna given them, Exo 16:4. From the wilderness of Sin they journeyed to Rephidim, where they provoked God a second time for want of water, and insolently saying, Is the Lord God among us or not? Exo 17:2-9, on which account the place was called Massah and Meribah. See 1Co 10:4 (note), note 1. From Rephidim they went into the wilderness of Sinai, where they received the law, in the beginning of the third year from their coming out of Egypt. Here they provoked God again, by making the golden calf, Exo 32:10. After the law was given they were commanded to go directly to Canaan, and take possession of the promised land, Deu 1:6, Deu 1:7 : God spake unto us in Horeb, saying, Ye have dwelt long enough in this mount: turn you, and take your journey, and go to the mount of the Amorites, and unto all the places nigh thereunto, in the plain, in the hills, and in the vales, and in the south, and by the seaside, to the land if the Canaanites, and unto Lebanon, and unto the great river, the river Euphrates. The Israelites, having received this order, departed from Horeb, and went forward three days’ journey, Num 10:33, till they came to Taberah, Num 11:3, where they provoked God the fourth time, by murmuring for want of flesh to eat; and for that sin were smitten with a very great plague, Num 11:33; this place was called Kibroth-hattaavah, because there they buried the people who lusted. From Kibroth-hattaavah they went to Hazeroth, Num 11:35, and from thence into the wilderness of Paran, Num 12:16, to a place called Kadesh, Num 13:26. Their journey from Horeb to Kadesh is thus described by Moses, Deu 1:19-21 : And when we departed from Horeb, we went through all that great and terrible wilderness, which you saw by the way of the mountain of the Amorites, as the Lord our God commanded us; and, we came to Kadesh-barnea. And I said unto you, Ye are come unto the mountain of the Amorites, which the Lord our God doth give unto us. Behold, the Lord thy God hath set the land before thee; go up and possess it. But the people proposed to Moses to send spies, to bring them an account of the land, and of its inhabitants, Deu 1:22. These after forty days returned to Kadesh; and, except Caleb and Joshua, they all agreed in bringing an evil report of the land, Num 13:25-32; whereby the people were so discouraged that they refused to go up, and proposed to make a captain, and return into Egypt, Num 14:4. Wherefore, having thus shown an absolute disbelief of God’ s promises, and an utter distrust of his power, he sware that not one of that generation should enter Canaan, except Caleb and Joshua, but should all die in the wilderness, Num 14:20; Deu 1:34, Deu 1:35; and ordered them to turn, and get into the wilderness, by the way of the Red Sea. In that wilderness the Israelites, as Moses informs us, sojourned thirty-eight years, Deu 2:14 : And the space in which we came from Kadesh-barnea, until we were come over the brook Zereb, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. Wherefore, although the Israelites provoked God to wrath in the wilderness, from the day they came out of the land of Egypt until their arrival in Canaan, as Moses told them, Deu 9:7, their greatest provocation, the provocation in which they showed the greatest degree of evil disposition, undoubtedly was their refusing to go into Canaan from Kadesh. It was therefore very properly termed the bitter provocation and the day of temptation, by way of eminence; and justly brought on them the oath of God, excluding them from his rest in Canaan. To distinguish this from the provocation at Rephidim, it is called Meribah-Kadesh,"Deu 32:51. See Dr. Macknight.

Clarke: Heb 3:9

When your fathers tempted me - It would be better to translate οὑ where than when, as the Vulgate has done in its ubi ; and this translation has been followed by Wiclif, Coverdale, Tindal, and our first translators in general. In my old MS. Bible the 7th, 8th, and 9th verses stand thus: -

Wherefore as the Holy Gost seith, to-day gif yhe han herde his voyce: nye yhe herden ghour hertis as in wrath-thinge, after the day of temptacioun in desert. Where ghoure fadris temptiden me: provyden and saiden my werkis. Wherefore fourtye yeere I was offendid or wrothe to this generatoun

In behalf of this translation, Dr. Macknight very properly argues: "The word When implies that, at the time of the bitter provocation, the Israelites had seen God’ s works forty years; contrary to the history, which shows that the bitter provocation happened, in the beginning of the third year after the Exodus: whereas the translation where, as well as the matter of fact, represents God as saying, by David, that the Israelites tempted God in the wilderness during forty years, notwithstanding all that time they had seen God’ s miracles."

Clarke: Heb 3:10

Wherefore I was grieved - God represents himself as the Father of this great Jewish family, for whose comfort and support he had made every necessary provision, and to whom he had given every proof of tenderness and fatherly affection; and because, they disobeyed him, and walked ill that way in which they could not but be miserable, therefore he represents himself as grieved and exceedingly displeased with them

Clarke: Heb 3:10

They do alway err in their hearts - Their affections are set on earthly things, and they do not acknowledge my ways to be right - holy, just, and good. They are radically evil; and they are evil, continually. They have every proof, of my power and goodness, and lay nothing to heart. They might have been saved, but they would not. God was grieved on this account. Now, can we suppose that it would have grieved him if, by a decree of his own, he had rendered their salvation impossible?

Clarke: Heb 3:11

So I sware in my wrath - God’ s grief at their continued disobedience became wrath at their final impenitence, and therefore he excluded them from the promised rest.

Clarke: Heb 3:12

Take heed, brethren, lest there be in any of you - Take warning by those disobedient Israelites; they were brought out of the house of bondage, and had the fullest promise of a land of prosperity and rest. By their disobedience they came short of it, and fell in the wilderness. Ye have been brought from the bondage of sin, and have a most gracious promise of an everlasting inheritance among the saints in light; through unbelief and disobedience they lost their rest, through the same ye may lose yours. An evil heart of unbelief will head away from the living God. What was possible in their case, is possible in yours. The apostle shows here five degrees of apostasy

1.    Consenting to sin, being deceived by its solicitations

2.    Hardness of heart, through giving way to sin

3.    Unbelief in consequence of this hardness which leads them to call even the truth of the Gospel in question

4.    This unbelief causing them to speak evil of the Gospel, and the provision God has made for the salvation of their souls

5.    Apostasy itself, or falling off from the living God; and thus extinguishing all the light that was in them, and finally grieving the Spirit of God, so that he takes his flight, and leaves them to a seared conscience and reprobate mind

See Leigh. He who begins to give the least way to sin is in danger of final apostasy; the best remedy against this is to get the evil heart removed, as one murderer in the house is more to be dreaded than ten without.

Clarke: Heb 3:13

But exhort one another daily - This supposes a state of chose Church fellowship, without which they could not have had access to each other

Clarke: Heb 3:13

While it is called to-day - Use time while you have: it, for by and by there will be no more present time; all will be future; all will be eternity. Daily signifies time continued. To-day, all present time. Your fathers said: Let us make ourselves a captain, and return back unto Egypt, Num 14:4. Thus they exhorted each other to depart from the living God. Be ye warned by their example; let not that unbelieving heart be in you that was in them; exhort each other daily to cleave to the living God; lest, if ye, do not, ye, like them, may be hardened through the deceitfulness of sin.

Calvin: Heb 3:1

1.=== Wherefore, holy brethren, === etc. He concludes the preceding doctrine with a necessary exhortation, that the Jews should attentively consider what sort of being and how great Christ is. As he had before, by naming him a teacher and a priest, briefly compared him with Moses and Aaron, so he now includes both clauses; for he adorns him with two titles, as he sustains a twofold character in the Church of God. Moses was a prophet and a teacher, and Aaron was a priest; but the two offices belong to Christ. If then we seek rightly to know him, we must inquire what sort of being he is; yea, he must be clothed with his own power, lest we lay hold on an empty shadow and not on him. ⁵³

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. And to encourage them the more to pursue this study, he reminds them of their calling; as though he had said, “God favored you with no common grace when He called you into his kingdom; ⁵⁴ it now remains that you have your eyes fixed on Christ as your leader in the way.” ⁵⁵ For the calling of the godly cannot be otherwise confirmed than by a thorough surrender of themselves to Christ. We ought not therefore to regard this as said only to the Jews, but that it is a general truth addressed to all who desire to come into the kingdom of God; they ought sedulously to attend to Christ, for he is the sole instructor of our faith, and has confirmed it by the sacrifice of himself; for confession, or profession, is to be taken here for faith, as thought he had said, that the faith we profess is vain and of no avail, unless Christ be its object. ⁵⁶

Calvin: Heb 3:2

2.Who was, or is faithful, etc. This is a commendation of the apostleship of Christ, in order that the faithful may securely acquiesce in him; and he commends it on two grounds, because the Father has set him to be over us as our teacher, and because Christ himself has faithfully performed the office committed to him. These two things are always necessary to secure authority to a doctrine; for God alone ought to be attended to, as the whole Scripture testifies; hence Christ declares, that the doctrine which he delivered was not his own, but the Father’s, (Joh 7:16;) and in another place he says, “He who received me, receiveth him who has sent me.” (Luk 9:48.) For we say of Christ, that as he is clothed with our flesh, he is the Father’s minister to execute his commands. To the calling of God is added the faithful and upright performance of duty on the part of Christ; and this is required in true ministers, in order that they may obtain credence in the Church. Since these two things are found in Christ, doubtless he cannot be disregarded without despising God in him.

===As also Moses, === etc. Omitting for a while the priesthood, he speaks here of his apostleship. For as there are two parts in God’s covenant, the promulgation of the truth, and so to speak, its real confirmation, the full perfection of the covenant would not appear in Christ, were not both parts found in him. Hence the writer of the epistle, after having mentioned both, roused attention by a brief exhortation. But he now enters on a longer discussion, and begins with the office of a teacher: he therefore now compares Christ only with Moses. The words, in all his house, may be applied to Moses; but I prefer to apply them to Christ, as he may be said to be faithful to his Father in ruling his whole house. It hence follows, that none belong to the Church of God except those who acknowledge Christ. ⁵⁷

Calvin: Heb 3:3

3.For this man (or, he) was counted worthy, etc. Lest he might appear to make Moses equal to Christ, he reminds us of his superior excellency; and this he proves by two arguments, ­Moses so ruled the Church, that he was still a part and member of it; but Christ being the builder, is superior to the whole building, — Moses while ruling others, was ruled also himself, as he was a servant; but Christ being a Son possesses supreme power.

It is a frequent and well­known metaphor used in Scripture to call the Church the house of God. (1Ti 3:15.) And as it is composed of the faithful, each of them is called a living stone. (1Pe 2:5.) They are also sometimes called the vessels with which the house is furnished. (2Ti 2:20.) There is then no one so eminent that he is not a member, and included in the universal body. God being the builder, alone is to be set above his own work; but God dwells in Christ, so that whatever is said of God is applicable to him.

If any one objects and says that Christ is also a part of the building because he is the foundation, because he is our brother, because he has a union with us and then that he is not the master­builder because he himself was formed by God: in reply to these things we say that our faith is so founded on him that he still rules over us that he is in such a way our brother that he is yet our Lord, that he was so formed by God as man that he nevertheless by his Spirit revives and restores all things as the eternal God. The Scripture employs us various metaphors to set forth Christ s grace towards us; but there is no one which derogates from his honor mentioned here by the Apostle; for what is stated here is that all ought to be brought down to their own state because they ought to be in subjection to the head and that Christ alone is exempt from this submission, because he is the head.

If it be again objected and said that Moses was no less a master­builder than Paul who gloried in this title: to this I reply that this name is applied to prophets and teachers but not with strict correctness; for they are only the instruments and indeed dead instruments, except the Lord from heaven gives efficacy to what they do; and then they so labor in building the Church, that they themselves form a part of the structure; but the case is wholly different as to Christ, for he ever builds up the Church by the power of his own Spirit. Besides, he stands far above the rest, for he is in such a way the true temple of God, that he is at the same time the God who inhabits it.

Calvin: Heb 3:4

4.=== He that built, === etc. Though these words may be extended to the creation of the whole world, yet I confine them to the present subject. We are then to understand that nothing is done in the Church which ought not to he ascribed to Gods power; for he alone has founded it by his own hand, (Psa 87:5;) and Paul says of Christ that he is the head, from whom the whole body, joined together and connected by every subservient juncture, makes an increase according to what is done proportionally by every member. (Eph 4:16.) Hence he often declares that the success of his ministry was God’s work. In a word, if we take a right view of things, it will appear that how much soever God may use the labors of men in building his Church, yet he himself performs everything — the instrument derogates nothing from the workman. ⁵⁸

Calvin: Heb 3:5

5.And Moses verily was faithful in all his house, as a servant, === etc. The second difference is, that to Moses was committed a doctrine to which he, in common with others, was to submit; but Christ, though he put on the form of a servant, is yet Master and Lord, to whom all ought to be subject; for, as we found in Heb 1:2, he is constituted heir of all things.

===For a testimony of those things which were to be spoken after, or which were afterwards to be said or declared. I explain this simply in this way, — that Moses, while a herald of that doctrine which was to be published for a time to the ancient people, did at the same time render a testimony to the Gospel, the publication of which was not as yet to be made; for it is doubtless evident, that the end and completion of the Law is that perfection of wisdom contained in the Gospel. This exposition seems to comport with the future tense of the participle. The meaning indeed is, that Moses faithfully delivered to the people what the Lord had committed to him, but that limits were prescribed to him which it was not lawful for him to pass. God formerly spoke at different times and in various ways by the prophets, but he deferred to the fullness of time the complete revelation of the Gospel.

Calvin: Heb 3:6

6.=== Whose house are we, === etc. As Paul in his Epistle to the Romans, after having prefaced that he was appointed to be the Apostle of the Gentiles, adds, for the sake of gaining credit among them, that they were of that number; so now the author of this epistle exhorts the Jews who had already made a profession of Christ to persevere in the faith, that they might be deemed as being in Gods household. He had said before that God’s house was subject to the authority of Christ. Suitably to this declaration is added the admonition that they would then have a place in God’s family when they obeyed Christ. But as they had already embraced the gospel, he mentions their condition if they persevered in the faith. For the word hope I take for faith; and indeed hope is nothing else but the constancy of faith. He mentions confidence and rejoicing, or glorying, in order to express more fully the power of faith. ⁵⁹ And we hence conclude that those who assent to the Gospel doubtfully and like those who vacillate, do not truly and really believe; for faith cannot be without a settled peace of mind, from which proceeds the bold confidence of rejoicing. And so these two things, confidence and rejoicing, are ever the effects of faith, as we stated in explaining Romans the 5^th chapter, and Ephesians the 3^rd chapter

But to these things the whole teaching of the Papists is opposed; and this very fact, were there nothing else, sufficiently proves that they pull down the Church of God rather than build it. For the certainty by which alone we are made, as the Apostle teaches us, holy temples to God, they not only darken by their glosses, but also condemn as presumption. Besides, what firmness of confidence can there be when men know not what they ought to believe? And yet that monstrous thing, implicit faith, which they have invented, is nothing else than a license to entertain errors. This passage reminds us that we are always to make progress even unto death; for our whole life is as it were a race.

Calvin: Heb 3:7

He proceeds in his exhortation, that they were to obey Christ speaking to them; and that he might add more weight to it, he confirms it by the testimony of David; for since they were to be sharply goaded, it was better, for the sake of avoiding offense, to bring forward another person. Had he simply reproached them for the unbelief of the fathers, they would have less favorably attended to him; but when he brought forward David, it was less offensive. Now, the import of the whole is, — As God from the beginning would his voice obeyed, and could not endure perverseness without punishing it severely, so at this day he will not lightly punish our stubbornness, unless we become teachable. But the discourse is suspended until we come to the words, “Take heed, brethren, lest there be at any time in any of you,” etc. That the passage, then, may flow better, it would be proper to include the rest in a parenthesis. ⁶⁰ Let us now consider the words in order.

7.=== As the Holy Ghost saith, === etc. This availed much more to touch their hearts than if he had quoted David by name. And it is useful for us to familiarize ourselves with such expressions, so that we may remember that the words adduced from the books of the prophets are those of God and not of men.

But as this sentence, Today, if ye will hear his voice, is a part of a former verse, some have not unsuitably rendered it thus, “Would to God you would this day hear his voice.” It is indeed certain that when David called the Jews God’s people, he immediately drew this conclusion, that the voice of God ought to have been heard by them; for as to those whom he there invited to sing praises to God and to celebrate his goodness, he reminded them at the same time that obedience was the chief worship which he required, and that it was better than all sacrifices. The chief thing, then, was to obey the word of God.

Calvin: Heb 3:8

8. Then follows, Harden not your hearts By which words is intimated that our rebellion against God flows from no other fountain than willful wickedness, by which we obstruct the entrance of his grace, We have indeed by nature a heart of stone, and there is in all an innate hardness from the womb, which God alone can mollify and amend. That we, however, reject the voice of God, it happens through a spontaneous obstinacy, not through an external impulse, a fact of which every one is a witness to himself. Rightly, then, does the Spirit accuse all the unbelieving that they resist God, and that they are the teachers and authors of their own perverseness, so that they can throw the blame on none else. It is hence, however, absurdly concluded that we have, on the other hand, a free power to form the heart for God’s service; nay rather, it must ever be the case with men, that they harden their heart until another be given them from heaven; for as we are bent towards wickedness, we shall never cease to resist God until we shall be tamed and subdued by his hand.

===As in the provocation, === etc. It was for two reasons necessary for them to be reminded of the disobedience of their fathers; for as they were foolishly inflated on account of the glory of their race, they often imitated the vices of their fathers as though they were virtues, and defended themselves by their examples; and further, when they heard that their fathers were so disobedient to God, they were thus more fully taught that this admonition was not superfluous. As both these reasons existed even in the Apostle’s time, he readily accommodated to his own purpose what had been formerly said by David, in order that those whom he addressed might not imitate their fathers too much.

And hence may be learnt a general truth, that we are not to defer too much to the authority of the fathers lest it should draw us away from God; for if any fathers have ever been worthy of honor, no doubt the Jews possessed that preeminence; and yet David distinctly commanded their children to beware of being like them.

And I have no doubt but that he referred to the history recorded in Exo 17:1 : for David uses here the two names which Moses relates were given to a certain place, מרבה Meribah, which means strife or provocation, and מסה Massah, which means temptation. They tempted God by denying that he was in the midst of them, because they were distressed for want of water; and they also provoked him by contending with Moses. Though indeed they gave many examples of unbelief, yet David selected this in an especial manner, because it was more memorable then any other, and also, because in order of time it followed for the most part the rest, as it evidently appears from the fourth book of Moses, where from chap. 10 to 20 a series of many temptations is described; but this narrative is given in the twentieth chapter. This circumstance increased not a little the atrocity of their wickedness; for they had often experienced the power of God, and yet they perversely contended with him, and renounced all confidence in him: how great was their ingratitude! He then mentioned one particular instance instead of many.

Calvin: Heb 3:9

9.Tempted, === etc. This word is to be taken in a bad sense; it means to provoke in a proud and insulting manner, which we express in French by saying, defier comme en depitant For though God had often brought them help, yet they forgot all, and scornfully asked, where was his power. Proved, etc. This clause is to be thus explained, “When yet they had proved me and seen my works”. For it enhanced the guilt of their impiety, that having been taught by so many evidences of divine power, they had made so bad a progress. For it was a marvelous supineness and stupidity to esteem God’s power as nothing, which had been so fully proved. ⁶¹

===Forty years These are connected by David with what follows. But we know that the Apostles in quoting passages attend more to the general meaning than to the words. And no doubt God complained that the people had been vexatious to him for forty years, because so many benefits had availed nothing for the purpose of teaching them; for though God did good continually to them who were wholly unworthy, they yet never ceased to rise up against him. Hence arose his continual indignation, as though he had said “Not once or for a short time have they provoked me, but by their incessant wickedness for forty years.” Generation means race, or men of one age.

Calvin: Heb 3:10

10.=== And I said, === etc. This was God’s sentence, by which he declared that they were destitute of a sound mind, and he adds the reason, For they have not known my ways. In short, he regarded them as past hope, for they were without sense and reason. And here he assumed the character of man, who at length after long trials declares that he has discovered obstinate madness, for he says that they always went astray, and no hope of repentance appeared.

Calvin: Heb 3:11

11.=== So I sware, === etc. It was the punishment of their madness, that they were deprived of the rest promised them. Moreover, the Lord calls the land, where they might have had their dwelling, his rest. For they had been sojourners in Egypt and wanderers in the wilderness; but the land of Canaan was to be, according to the promise, their perpetual inheritance; and it was in reference to this promise that God called it his rest: for nowhere can we have a settled dwelling, except where we are fixed by his hand. But their right to a sure possession was founded on what God said to Abraham,

“To thy seed will I give this land.” (Gen 12:7.)

By God swearing, If they shall enter, etc., the atrocity of their evil conduct is made more evident and is more forcibly set forth, for it is an evidence of wrath greatly inflamed. “If they shall enter,” is in the form of an oath, in which something is to be understood, as an imprecation, or some such thing, when men speak; but when God speaks, it is the same as though he said, “Let me not be deemed true,”, or, “Let me not be hereafter believed, if such a thing shall not be so.” However, this defective mode of speaking recommends fear and reverence to us, so that we may not rashly swear, as many do, who are often in the habit of pouring forth dreadful curses.

But as to the present passage, we ought not to think that they were then for the first time denied entrance into the land by God’s oath, when they tempted him in Rephidim; for they had long before been excluded, even from the time they had refused to march forward at the report of the spies. God then does not here ascribe their expulsion from the land to this instance of tempting him as to the first cause; but he intimates that by no chastisement could they have been restored to a sound mind, but that they continually added new offenses: and thus he shows that they fully deserved to be thus severely punished, for they never ceased to increase more and more his wrath by various sins, as though he had said, “This is the generation to which I denied the possession of the promised land, for during whole forty years afterwards it betrayed its obstinate madness by innumerable sins.”

Calvin: Heb 3:12

12.Take heed, (or See,) brethren, lest there be at any time in any of you a wicked heart of unbelief, etc. I have preferred to retain literally what the Apostle states, rather than to give a paraphrase as to the wicked or depraved heart of unbelief, by which he intimates that unbelief would be connected with depravity or wickedness, if after having received the knowledge of Christ they departed from his faith. For he addressed them who had been imbued with the elements of Christianity; hence he immediately added, By departing; for the sin of defection is accompanied with perfidy. ⁶²

Calvin: Heb 3:13

13. He also pointed out the remedy, so that they might not fall into this wickedness, and that was, to exhort one another. For as by nature we are inclined to evil, we have need of various helps to retain us in the fear of God. Unless our faith be now and then raised up, it will lie prostrate; unless it be warmed, it will be frozen; unless it be roused, it will grow torpid. He would have us then to stimulate one another by mutual exhortations, so that Satan may not creep into our hearts, and by his fallacies draw us away from God. And this is a way of speaking that ought to be especially observed; for we fall not immediately by the first assault into this madness of striving against God; but Satan by degrees accosts us artfully by indirect means, until he holds us ensnared in his delusions. Then indeed being blinded, we break forth into open rebellion. ⁶³

We must then meet this danger in due time, and it is one that is nigh us all, for nothing is more possible than to be deceived; and from this deception comes at length hardness of heart. We hence see how necessary it is for us to be roused by the incessant goads of exhortations. Nor does the Apostle give only a general precept, that all should take heed to themselves, but he should have them also to be solicitous for the salvation of every member, so that they should not suffer any of those who had been once called to perish through their neglect, and he who feels it his duty so to watch over the salvation of the whole flock as to neglect no one sheep, performs in this case the office of a good shepherd.

While it is called today He now applies what David said more particularly to his own subjects; for he reminds us that the word today, mentioned in the Psalm, ought not to be confined to the age of David, but that it comprehends every time in which God may address us. As often, then, and as long as he opened his sacred mouth to teach us, let this sentence come to our minds, “Today, if ye will hear his voice”. In the same way Paul teaches us that when the Gospel is preached to us, it is the accepted time in which God hears us, and the Day of salvation in which he helps us. (2Co 6:2.)

Now, of this opportunity we ought to avail ourselves; for if through our sloth we suffer it to pass by, we shall hereafter in vain deplore its loss. So Christ says,

“Walk while ye have the light; come shortly shall the night.” (Joh 12:35.)

The particle while, then, or as long as, intimates that, The seasonable time will not continue always, if we be too slothful to follow when the Lord calls us. God knocks at our door; unless we open to him he will no doubt in his turn close against us the gate of his kingdom. In a word, too late will be their groans who despise the grace offered to them today. As, then, we know not whether God will extend his calling to tomorrow, let us not delay. Today he calls us; let us immediately respond to him, for there is no faith except where there is such a readiness to obey.

Defender: Heb 3:1

This is the only time Christ is called an Apostle (meaning literally "one who is sent"). He was sent by the Father as the Apostle of our profession (Joh 17:18; Joh 20:21).

Defender: Heb 3:1

As an Apostle, Christ represents God to man; as our High Priest, He represents man to God."

Defender: Heb 3:4

From Heb 3:3, it is evident that Christ is the builder of the cosmic house. From this verse, therefore, it follows that Christ is God. He is the one who created all things (Col 1:16; Joh 1:3)."

Defender: Heb 3:7

Psa 95:7-11 is under discussion in Hebrews 3:7 through 4:10, with the author (possibly Paul) drawing an analogy between the rebellious Israelites in the wilderness under Moses and the professing Jewish believers of his own day who were being tempted back into Jewish legalism. Specifically, he is quoting this passage here (Heb 3:7-11) as an assertion of the Holy Spirit Himself. In Heb 4:7, he indicates that the author of the words was David, even though Psa 95:1-11 carries no superscript of authorship (the same situation occurs when Psa 2:1, Psa 2:2 is quoted in Act 4:25, Act 4:26 as written by David). It is a significant characteristic of divine inspiration that a section of Scripture is attributed both to David and the Holy Spirit, even when the section seems officially anonymous."

Defender: Heb 3:9

It was no coincidence that God gave Israel forty years to repent after Christ's crucifixion before sending the Roman army under Titus (in a.d. 70) to destroy Jerusalem and its temple."

Defender: Heb 3:12

Note that an "evil heart of unbelief" (Heb 3:12) is also an "erring heart" (Heb 3:10) and a "hardened heart" (Heb 3:8)."

Defender: Heb 3:13

There are many "one another" passages in Scripture, and it is important to practice them daily. Not only should we "exhort one another daily," but also "edify one another" (1Th 5:11), "pray for one another" (Jam 5:16), "comfort one another" (1Th 4:18), "be kind one to another" (Eph 4:32), and especially, "love one another" (Joh 13:34). There are many other such admonitions in Scripture."

TSK: Heb 3:1

holy : Col 1:22, Col 3:12; 1Th 5:27; 2Ti 1:9; 1Pe 2:9, 1Pe 3:5; 2Pe 1:3-10; Rev 18:20

partakers : Heb 3:14; Rom 11:17, Rom 15:27; 1Co 9:23, 1Co 10:17; 2Co 1:7; Eph 3:6; Col 1:12; 1Ti 6:2; 1Pe 5:1; 2Pe 1:4; 1Jo 1:3

the heavenly : Rom 1:6, Rom 1:7, Rom 8:28-30, Rom 9:24; 1Co 1:2; Eph 4:1, Eph 4:4; Phi 3:14; 1Th 2:12; 2Th 1:11, 2Th 2:14; 1Ti 6:12; 2Ti 1:9; 1Pe 5:10; 2Pe 1:10; Jud 1:1; Rev 17:14

consider : Isa 1:3, Isa 5:12, Isa 41:20; Eze 12:3, Eze 18:28; Hag 1:5, Hag 2:15; Joh 20:27; 2Ti 2:7

the apostle : Joh 20:21 *Gr: Rom 15:8

and : Heb 2:17, Heb 4:14, Heb 4:15, Heb 5:1-10, Heb 6:20, Heb 7:26, Heb 8:1-3, Heb 9:11, Heb 10:21; Psa 110:4

TSK: Heb 3:2

faithful : Heb 2:17; Joh 6:38-40, Joh 7:18, Joh 8:29, Joh 15:10, Joh 17:4

appointed : Gr. made, 1Sa 12:6

as : Heb 3:5; Num 12:7; Deu 4:5; 1Ti 1:12

all : Heb 3:6; Eph 2:22; 1Ti 3:15

TSK: Heb 3:3

this : Heb 3:6, Heb 1:2-4, Heb 2:9; Col 1:18

who : Zec 4:9, Zec 6:12, Zec 6:13; Mat 16:18; 1Co 3:9; 1Pe 2:5-7

TSK: Heb 3:4

but : Heb 3:3, Heb 1:2; Est 2:10, Est 3:9

TSK: Heb 3:5

faithful : Heb 3:2; Num 12:7; Mat 24:45, Mat 25:21; Luk 12:42, Luk 16:10-12; 1Co 4:2; 1Ti 1:12

as : Exo 14:31; Deu 3:24, Deu 34:5; Jos 1:2, Jos 1:7, Jos 1:15, Jos 8:31, Jos 8:33; Neh 9:14; Psa 105:26

for : Heb 8:5, Heb 9:8-13, Heb 9:24; Deu 18:15-19; Luk 24:27, Luk 24:44; Joh 5:39, Joh 5:46, Joh 5:47; Act 3:22, Act 3:23, Act 7:37, Act 28:23; Rom 3:21; 1Pe 1:10-12

TSK: Heb 3:6

as : Heb 1:2, Heb 4:14; Psa 2:6, Psa 2:7, Psa 2:12; Isa 9:6, Isa 9:7; Joh 3:35, Joh 3:36; Rev 2:18

whose : Heb 3:2, Heb 3:3; Mat 16:18; 1Co 3:16, 1Co 6:19; 2Co 6:16; Eph 2:21, Eph 2:22; 1Ti 3:15; 1Pe 2:5

if : Heb 3:14, Heb 4:11, Heb 6:11, Heb 10:23, Heb 10:35, Heb 10:38, Heb 10:39; Mat 10:22, Mat 24:13; Gal 6:9; Col 1:23; Rev 2:25, Rev 3:11

rejoicing : Rom 5:2, Rom 12:12, Rom 15:13; 1Th 5:16; 2Th 2:16; 1Pe 1:3-6, 1Pe 1:8

TSK: Heb 3:7

as : Heb 9:8; 2Sa 23:2; Mat 22:43; Mar 12:36; Act 1:16, Act 28:25; 2Pe 1:21

To day : Heb 3:13, Heb 3:15, Heb 4:7; Psa 95:7-11; Pro 27:1; Ecc 9:10; Isa 55:6; 2Co 6:1, 2Co 6:2; Jam 4:13-15

hear : Psa 81:11, Psa 81:13; Isa 55:3; Mat 17:5; Joh 5:25, Joh 10:3, Joh 10:16, Joh 10:27; Rev 3:20

TSK: Heb 3:8

Harden : Heb 3:12, Heb 3:13; Exo 8:15; 1Sa 6:6; 2Ki 17:14; 2Ch 30:8, 2Ch 36:13; Neh 9:16; Job 9:4; Pro 28:14, Pro 29:1; Jer 7:26; Eze 3:7-9; Dan 5:20; Zec 7:11, Zec 7:12; Mat 13:15; Act 19:9; Rom 2:5, Rom 2:6

as : Num 14:11, Num 14:22, Num 14:23; Deu 9:22-24; Psa 78:56

of : Exo 17:7; Deu 6:16; Psa 78:18, Psa 106:14; 1Co 10:9

TSK: Heb 3:9

and : Exo 19:4, Exo 20:22; Deu 4:3, Deu 4:9, Deu 11:7, Deu 29:2; Jos 23:3, Jos 24:7; Luk 7:22

forty : Num 14:33; Deu 8:2, Deu 8:4; Jos 5:6; Amo 2:10; Act 7:36, Act 13:8

TSK: Heb 3:10

I was : Gen 6:6; Jdg 10:16; Psa 78:40; Isa 63:10; Mar 3:5; Eph 4:30

err : Heb 3:12; Psa 78:8; Isa 28:7; Hos 4:12; Joh 3:19, Joh 3:20, Joh 8:45; Rom 1:28; 2Th 2:10-12

they have : Psa 67:2, Psa 95:10, Psa 147:20; Jer 4:22; Rom 3:7

TSK: Heb 3:11

I sware : Heb 3:18, Heb 3:19, Heb 4:3; Num 14:20-23, Num 14:25, Num 14:27-30,Num 14:35, Num 32:10-13; Deu 1:34, Deu 1:35, Deu 2:14

They shall not enter : Gr. If they shall enter

my rest : Heb 4:9

TSK: Heb 3:12

Take : Heb 2:1-3, Heb 12:15; Mat 24:4; Mar 13:9, Mar 13:23, Mar 13:33; Luk 21:8; Rom 11:21; 1Co 10:12

an : Heb 3:10; Gen 8:21; Jer 2:13, Jer 3:17, Jer 7:24, Jer 11:8, Jer 16:12, Jer 17:9, Jer 18:12; Mar 7:21-23

in : Heb 10:38, Heb 12:25; Job 21:14, Job 22:17; Psa 18:21; Pro 1:32; Isa 59:13; Jer 17:5; Hos 1:2

the : 1Th 1:9

TSK: Heb 3:13

exhort : Heb 10:24, Heb 10:25; Act 11:23; 1Th 2:11, 1Th 4:18, 1Th 5:11; 2Ti 4:2

daily : Heb 3:7

the deceitfulness : Pro 28:26; Isa 44:20; Oba 1:3; Rom 7:11; Eph 4:22; Jam 1:14

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Heb 3:1

Wherefore - That is, since Christ sustains such a character as has been stated in the previous chapter; since he is so able to succour those who need assistance; since he assumed our nature that he might be a merciful and faithful high priest, his character ought to be attentively considered, and we ought to endeavor fully to understand it.

Holy brethren - The name "brethren"is often given to Christians to denote that they are of one family. It is "possible,"also, that the apostle may have used the word here in a double sense - denoting that they were his brethren as "Christians,"and as "Jews."The word "holy"is applied to them to denote that they were set apart to God, or that they were sanctified. The Jews were often called a "holy people,"as being consecrated to God; and Christians are holy, not only as consecrated to God, but as sanctified.

Partakers of the heavenly calling - On the meaning of the word "calling,"see the notes at Eph 4:1. The "heavenly calling"denotes the calling which was given to them from heaven, or which was of a heavenly nature. It pertained to heaven, not to earth; it came from heaven, not from earth; it was a calling to the reward and happiness of heaven, and not to the pleasures and honors of the world.

Consider - Attentively ponder all that is said of the Messiah. Think of his rank; his dignity; his holiness; his sufferings; his death; his resurrection, ascension, intercession. Think of him that you may see the claims to a holy life; that you may learn to bear trials; that you may be kept from apostasy. The character and work of the Son of God are worthy of the profound and prayerful consideration of every man; and especially every Christian should reflect much on him. Of the friend that we love we think much; but what friend have we like the Lord Jesus?

The apostle - The word "apostle"is nowhere else applied to the Lord Jesus. The word means one who "is sent"- and in this sense it might be applied to the Redeemer as one "sent"by God, or as by way of eminence the one sent by him. But the connection seems to demand that; there should be some allusion here to one who sustained a similar rank among the Jews; and it is probable that the allusion is to Moses, as having been the great apostle of God to the Jewish people, and that Paul here means to say, that the Lord Jesus, under the new dispensation, filled the place of Moses and of the high priest under the old, and that the office of "apostle"and "high priest,"instead of being now separated, as it was between Moses and Aaron under the old dispensation, was now blended in the Messiah. The name "apostle"is not indeed given to Moses directly in the Old Testament, but the verb from which the Hebrew word for apostle is derived is frequently given him. Thus, in Exo 3:10, it is said, "Come now, therefore, and I will send thee unto Pharaoh."And in Heb 3:13, "The God of your fathers hath sent me unto you."So also in Heb 3:14-15, of the same chapter. From the word there used - שׁלח shaalach - "to send."The word denoting "apostle"- שׁליח shaliyach - is derived; and it is not improbable that Moses would be regarded as being by way of eminence the one "sent"by God. Further, the Jews applied the word "- שׁליח shaliyach - "apostle,"to the minister of the synagogue; to him who presided over its affairs, and who had the general charge of the services there; and in this sense it might be applied by way of eminence to Moses as being the general director and controller of the religious affairs of the nation, and as "sent"for that purpose. The object of Paul is to show that the Lord Jesus in the Christian system - as the great apostle sent from God - sustained a rank and office similar to this, but superior in dignity and authority.

And High Priest - One great object of this Epistle is to compare the Lord Jesus with the high priest of the Jews, and to show that he was in all respects superior. This was important, because the office of high priest was what eminently distinguished the Jewish religion, and because the Christian religion proposed to abolish that. It became necessary, therefore, to show that all that was dignified and valuable in that office was to be found in the Christian system. This was done by showing that in the Lord Jesus was found all the characteristics of a high priest, and that all the functions which had been performed in the Jewish ritual were performed by him, and that all which had been prefigured by the Jewish high priest was fulfilled in him. The apostle here merely alludes to him, or names him as the high priest, and then postpones the consideration of his character in that respect until after he had compared him with Moses.

Of our profession - Of our religion; of that religion which we profess. The apostle and high priest whom we confessed as ours when we embraced the Christian religion.

Barnes: Heb 3:2

Who was faithful - see the note, Heb 2:17. He performed with fidelity all the functions entrusted to him.

To him that appointed him - Margin, "made."The word "made,"however, is used in the sense of constituted, or appointed. The meaning is, that he was faithful to God. Perhaps Paul urges on them the necessity of considering "his fidelity"in order to keep "them"from the danger of apostasy. A leading object of this Epistle was to preserve those whom he had addressed from apostatizing from God amidst the temptations and trials to which they were exposed. In doing this, what could be a more powerful argument than to direct their attention to the unwavering constancy and fidelity of the Lord Jesus? The "importance"of such a virtue in the Saviour is manifest. It is seen everywhere; and all the great interests of the world depend on it. A husband should maintain inviolate fidelity toward a wife, and a wife toward her husband; a child should be faithful to a parent, a clerk and apprentice to his employer, a lawyer to his client, a physician to his patient, an ambassador to the government that commissions him.

No matter what may be the temptations in the way, in all these, and in all other relations, there should be inviolate fidelity. The welfare of the world depended on the faithfulness of the Lord Jesus. Had he failed in that, all would have been lost. His fidelity was worthy of the more attentive consideration from the numerous temptations which beset his path, and the attempts which were made to turn him aside from his devotedness to God. Amidst all the temptations of the adversary, and all the trials through which he passed, he never for a moment swerved from fidelity to the great trust which had been committed to his hands. What better example to preserve them from the temptations to apostasy could the apostle propose to the Christians whom he addressed? What, in these temptations and trials, could be more appropriate than for them to consider the example of the great apostle and high priest of their profession? What more proper for us now in the trials and temptations of our lives, than to keep that great and glorious example continually before our eyes?

As also Moses was faithful - Fidelity to God was remarkable in Moses. In all the provocations and rebellions of the Jews, he was firm and unwavering. This is affirmed of him in Num 12:7, to which place the apostle here alludes, "My servant, Moses, is not so, who is faithful in all his house."The word "house,"as applied to Moses, is used probably in the sense of "family,"as it often is, and refers to the "family"over which he presided - that is, the Jewish nation. The whole Jewish people were a "household,"or the family of God, and Moses was appointed to preside over it, and was faithful in the functions of his office there.

Barnes: Heb 3:3

For this man - The Lord Jesus. The word "man"is understood, but there can be no doubt that he is referred to.

Was counted more worthy - Was more worthy; or is more worthy. The word used here does not refer to anything that had been said of him, or to any estimate which had been made of him. It means simply that he was worthy of more honor than Moses. how he was so, Paul proceeds to show.

Of more glory - - δόξης doxē̄s . Honor, dignity, regard. He really had a higher rank, and was worthy of more respect. This was saying much for the Messiah, and that it was proper to say this, Paul proceeds to show. He did not attempt in any way to undervalue Moses and his institutions. He gave him all the honor which the Jews were themselves disposed to render him. He admitted that he had been eminently faithful in the station where God had placed him; and he then proceeds to show that the Lord Jesus was entitled to honor superior to that, and that hence the Christian religion had more to attach its friends to it than the Jewish had.

Inasmuch as he who hath builded the house - The idea here is, either that he who is the maker of a house - the architect - is worthy of more respect than the house itself; or that he who is the founder of a family is worthy of more honor than the family of which he is the founder. It seems to me that the former is the meaning - for the latter is not always true. The founder of a family may be really deserving of much less respect than some of his descendants. But it is always true that the architect is worthy of more respect than the house which he makes. He exhibits intellect and skill. The house, however splendid, has neither. The plan of the house was drawn by him; its beauty, its proportions, its ornaments, are what he made them, and but for him they would not have existed. Michelangelo was worthy of more honor than "St. Peter’ s Cathedral"at Rome; and Sir Christopher Wren worthy of more than "St. Paul’ s Cathedral"at London. Galileo is worthy of more praise than the telescope, and Fulton more than a steam-engine. All the evidence of skill and adaptedness that there is in the invention had its origin in the inventor all the beauty of the statue or the temple had its origin in the mind of him that designed it. An author is worthy of more honor than a book; and he that forms a work of art is worthy of more respect than the work itself. This is the idea here. Paul assumes that all things owed their origin to the Son of God; Heb 1:2, Heb 1:8,Heb 1:10. He was the author of the universe; the source of all wise and well-founded systems; the originator of the Jewish dispensation over which Moses presided. Whatever beauty or excellence there might have been, therefore, in that system, was to be traced to him; and whatever ability even Moses displayed was imparted by him. Christ is really the head of the family over which Moses presided, and has claims, therefore, to higher honor as such.

Barnes: Heb 3:4

For every house is builded by some man - The words in this verse are plain, and the sentiment in it clear. The only difficulty is in seeing the connection, and in understanding how it is intended to bear on what precedes, or on what follows. It is clear that every house must have a builder, and equally clear that God is the Creator of all things. But what is the meaning of this passage in this connection? What is its bearing on the argument? If the verse was entirely omitted, and the fifth verse read in connection with the third, there would be apparently nothing wanting to complete the sense of the writer, or to finish the comparison which he had commenced. Various ways have been adopted to explain the difficulty. Perhaps the following observations may remove it, and express the true sense:

(1) Every family must have a founder; every dispensation an author; every house a builder. There must be someone, therefore, over all dispensations - the old and the new - the Jewish and the Christian.

(2) Paul "assumes"that the Lord Jesus was divine. He had demonstrated this in Heb 1:1-14; and he argues as if this were so, without now stopping to prove it, or even to affirm it expressly.

(3) God must be over "all things."He is Creator of all, and he must, therefore, be over all. As the Lord Jesus, therefore, is divine, he must be over the Jewish dispensation as well as the Christian - or he must, as God, have been at the head of that - or over his own family or household.

\caps1 (4) a\caps0 s such, he must have a glory and honor which could not belong to Moses. He, in his divine character, was the Author of both the Jewish and the Christian dispensations, and he must, therefore, have a rank far superior to that of Moses - which was the point which the apostle designed to illustrate. The meaning of the whole may be thus expressed. "The Lord Jesus is worthy of more honor than Moses. He is so, as the maker of a house deserves more honor than the house. He is divine. In the beginning he laid the foundation of the earth, and was the agent in the creation of all things; Heb 1:2, Heb 1:10. He presides, therefore, over everything; and was over the Jewish and the Christian dispensations - for there must have been someone over them, or the author of them, as really as it must be true that every house is built by some person. Being, therefore, over all things, and at the head of all dispensations, he must be more exalted than Moses."This seems to me to be the argument - an argument which is based on the supposition that he is at the head of all things, and that he was the agent in the creation of all worlds. This view will make all consistent. The Lord Jesus will be seen to have a claim to a far higher honor than Moses, and Moses will be seen to have derived his honor, as a servant of the Mediator, in the economy which he had appointed.

Barnes: Heb 3:5

Moses was faithful ...as a servant - Not as the head of the dispensation; not as having originated it; but as in the employ and under the direction of its great Founder and Author - the Messiah. As such a servant he deserves all the honor for fidelity which has ever been claimed for him, but it cannot be the honor which is due to him who is at the head of the family or house. Paul "assumed"that Moses was a "servant,"and argued on that supposition, without attempting to prove it, because it was so often affirmed in the Old Testament, and must have been conceded by all the Jews. In numerous instances he is spoken of as "the servant of the Lord;"see Jos 1:1-2; Jos 9:24; 1Ch 6:49; 2Ch 24:9; Neh 10:29; Dan 9:11; Exo 14:31; 1Ki 8:56; Psa 105:26. As this point was undisputed, it was only necessary to show that the Messiah was superior to a "servant,"in order to make the argument clear.

For a testimony - To bear witness to those truths which were to be revealed; that is, he was the instrument of the divine communications to the people, or the medium by which God made his will known. He did not originate the truths himself; but he was the mere medium by which God made known his truth to his people - a servant whom He employed to make his will known. The word after here is not necessary in order to a just translation of this passage, and obscures the sense. It does not mean that he was a witness of those truths which were to be spoken "subsequently"to his time under another dispensation, nor those truths which the apostle proposed to consider in another part of the Epistle, as Doddridge supposes; but it means merely that Moses stood forth as a public witness of the truths which God designed to reveal, or which were to be spoken. God did not speak to his people "directly,"and face to face, but he spoke through Moses as an organ, or medium. The sense is, Moses was a mere servant of God to communicate his will to man.

Barnes: Heb 3:6

But Christ as a Son over his own house - He is not a servant. To the whole household or family of God he sustains the same relation which a son and heir in a family does to the household. That relation is far different from that of a servant. Moses was the latter; Christ was the former. To God he sustained the relation of a Son, and recognized Him as his Father, and sought in all things to do his will; but over the whole family of God - the entire Church of all dispensations - he was like a son over the affairs of a family. Compared with the condition of a servant, Christ is as much superior to Moses as a son and heir is to the condition of a servant. A servant owns nothing; is heir to nothing; has no authority, and no right to control anything, and is himself wholly at the will of another. A son is the heir of all; has a prospective right to all; and is looked up to by all with respect. But the idea here is not merely that Christ is a son; it is that as a son he is placed over the whole arrangements of the household, and is one to whom all is entrusted as if it were His own.

Whose house we are - Of whose family we are a part, or to which we belong. That is, we belong to the family over which Christ is placed, and not to what was subject to Moses.

If we hold fast - A leading object of this Epistle is to guard those to whom it was addressed against the danger of apostasy. Hence, this is introduced on all suitable occasions, and the apostle here says, that the only evidence which they could have that they belonged to the family of Christ, would be that they held fast the confidence which they had unto the end. If they did not do that, it would demonstrate that they never belonged to his family, for evidence of having belonged to his household was to be furnished only by perseverance to the end.

The confidence - The word used here originally means "the liberty of speaking boldly and without restraint;"then it means boldness or confidence in general.

And the rejoicing - The word used here means properly "glorying, boasting,"and then rejoicing. These words are used here in an adverbial signification, and the meaning is, that the Christian has "a confident and a rejoicing hope."It is:

(1)\caps1     c\caps0 onfident - bold - firm. It is not like the timid hope of the Pagan, and the dreams and conjectures of the philosopher; it is not that which gives way at every breath of opposition; it is bold, firm, and manly. It is.

(2)\caps1     "r\caps0 ejoicing"- triumphant, exulting. Why should not the hope of heaven fill with joy? Why should not he exult who has the prospect of everlasting happiness?

Unto the end - To the end of life. Our religion, our hope, our confidence in God must he persevered in to the end of life, if we would have evidence that we are his children. If hope is cherished for a while and then abandoned; if people profess religion and then fall away, no matter what were their raptures and triumphs, it proves that they never had any real piety. No evidence can be strong enough to prove that a man is a Christian, unless it leads him to persevere to the end of life.

Barnes: Heb 3:7

Wherefore - In view of the fact that the Author of the Christian dispensation has a rank far superior to that of Moses. Because Christ has claims on us far greater than those which Moses had, let us hearken to his voice, and dread his displeasure.

As the Holy Ghost saith - In Psa 95:7-11. This is full proof that in the estimation of the author of this Epistle the writer of this Psalm was inspired. The Holy Spirit speaks through the word which he has revealed. The apostle quotes this passage and applies it to those whom he addressed, because the admonition was as pertinent and important under the Christian dispensation, as it was under the Jewish. The danger of hardening the heart by neglecting to hear his voice was as great, and the consequences would be as fearful and alarming. We should regard the solemn warnings in the Old Testament against sin, and against the danger of apostasy, as addressed by the Holy Spirit to us. They are as applicable to us as they were to those to whom they were at first addressed; and we need all the influence of such appeals, to keep us from apostasy as much as they did.

Today - Now; at present. At the very time when the command is addressed to you. It is not to be put off until tomorrow. All God’ s commands relate to "the present"- to this day - to the passing moment. He gives us no commands "about the future."He does not require us to repent and to turn to him "tomorrow,"or 10 years hence. The reasons are obvious:

(1)    Duty pertains to the present. It is our duty to turn from sin, and to love him now.

(2)\caps1     w\caps0 e know not that we shall live to another day. A command, therefore, could not extend to that time unless it were accompanied with "a revelation"that we should live until then - and such a revelation God does not choose to give. Every one, therefore, should feel that whatever commands God addresses to him are addressed to him now. Whatever guilt he incurs by neglecting those commands is incurred now. For the present neglect and disobedience each one is to answer - and each one must give account to God for what he does today.

If ye will hear - In case you are willing to hearken to God, listen now, and do not defer it to a future period. There is much in a "willingness"to hear the voice of God. A willingness to learn is usually the precursor of great attainments in knowledge. A "willingness"to reform, is usually the precursor of reformation. Get a man "willing"to break off his habits of profaneness or intemperance, and usually all the rest is easy. The great difficulty in the mind of a sinner is in his will. He is unwilling to hear the voice of God; unwilling that he should reign over him; unwilling now to attend to religion. While this unwillingness lasts he will make no efforts, and he sees, or creates a thousand difficulties in the way of his becoming a Christian. But when that unwillingness is overcome, and he is disposed to engage in the work of religion, difficulties vanish, and the work of salvation becomes easy.

His voice - The voice of God speaking to us:

(1)\caps1     i\caps0 n his written word;

(2)\caps1     i\caps0 n the preached gospel;

(3)\caps1     i\caps0 n our own consciences;

(4)\caps1     i\caps0 n the events of his Providence;

(5)\caps1     i\caps0 n the admonitions of our relatives and friends. Whatever conveys to us the truth of God, or is adapted to impress that on us, may be regarded as "his voice"speaking to us. He thus speaks to us "every day"in some of these ways; and every day, therefore, he may entreat us not to harden our hearts.

Barnes: Heb 3:8

Harden not your hearts - Do not render the heart insensible to the divine voice and admonition. A hard heart is that where the conscience is seared and insensible; where truth makes no impression; where no religious effect is produced by afflictions; where preaching is listened to without interest; and where the mind is unaffected by the appeals of friends. The idea here is, that a refusal to listen to the voice of God is connected with a hardening of the heart. It is in two ways:

(1)    The very refusal to do this tends to harden it. And,

(2)\caps1     i\caps0 n order to resist the appeals of God, people must resort to the means of "voluntarily"hardening the heart. This they do by setting themselves against the truth; by the excuses which they offer for not becoming Christians: by plunging into sin in order to avoid serious impressions; and by direct resistance of the Holy Spirit. No inconsiderable part of the efforts of sinners consists in endeavoring to produce insensibility in their minds to the truth and the appeals of God.

As in the provocation - Literally, "in the embittering"- ἐν τῶ παραπικρασμῶ en tō parapikrasmō . Then it means what embitters or provokes the mind - as disobedience. Here it refers to what they did to "embitter"the mind of God against them; that is to the course of conduct which was adopted to provoke him to wrath.

In the day of temptation - In the time of temptation - the word "day"being used here, as it is often, to denote an indefinite period, or "time"in general. The word "temptation"here refers to the various provocations by which they "tried"the patience of God. They rebelled against him; they did what put the divine patience and forbearance to a trial. It does not mean that they tempted God to do evil, but that his long-suffering was "tried"by their sins.

In the wilderness - The desert through which they passed. The word "wilderness"in the Scriptures commonly means a "desert;"see the notes at Mat 3:1. "One provocation was in demanding bread at Sin; a second for want of water at Massah or Meribah; a third time at Sinai with the golden calf; a fourth time at Taberah for want of flesh; a fifth time at Kadesh when they refused to go up into Canaan, and the oath came that they should die in the wilderness. A like refusal may prevent us from entering into rest."- Dr. John P. Wilson, Manuscript Notes.

Barnes: Heb 3:9

Proved me - "As if they would have made an experiment how much it was possible for me to bear."- Doddridge. The meaning is: "they put my patience to a thorough trial."

And saw my works - That is, my miracles, or my interpositions in their behalf. They saw the wonders at the Red Sea, the descent on Mount Sinai, the supply of manna, etc., and yet while seeing those works they rebelled. Even while sinners look on the doings of God, and are surrounded by the proofs of his power and goodness, they rebel, and provoke him to anger. Men sin when God is filling their houses with plenty; when he opens his hand daily to supply their wants; when they behold the manifestations of his goodness on the sea and on the land; and even in the midst of all the blessings of redemption, they provoke him to wrath.

Forty years - The whole time during which they were passing from Egypt to the promised land. This may mean either that they saw his works forty years, or that they tempted him forty years. The sense is not materially affected whichever interpretation is preferred.

Barnes: Heb 3:10

Wherefore I was grieved - On the word "grieved,"see the notes at Eph 4:30. The word here means that he was offended with, or that he was indignant at them.

They do always err in their heart - Their long trial of forty years had been sufficient to show that it was a characteristic of the people that they were disposed to wander from God. Forty years are enough to show what the character is. They had seen his works; they had been called to obey him; they had received his Law; and yet their conduct during that time had shown that they were not disposed to obey him. So of an individual. A man who has lived in sin forty years; who during all that time has rebelled against God, and disregarded all his appeals; who has lived for himself and not for his Maker, has shown what his character is. Longer time is unnecessary; and if God should then cut him down and consign him to hell, he could not be blamed for doing it. A man who during forty years will live in sin, and resist all the appeals of God, shows what is in his heart, and no injustice is done if then he is summoned before God, and he swears that he shall not enter into his rest.

And they have not known my ways - They have been rebellious. They have not been acquainted with the true God; or they have not "approved"my doings. The word "know"is often used in the Scriptures in the sense of "approving,"or "loving;"see the notes at Mat 7:23.

Barnes: Heb 3:11

So I sware in my wrath - God is often represented in the Scriptures as "swearing"- and usually as swearing by himself, or by his own existence. Of course this in figurative, and denotes a strong affirmation, or a settled and determined purpose. An oath with us implies the strongest affirmation, or the expression of the most settled and determined purpose of mind. The meaning here is, that so refractory and perverse had they showed themselves, that he solemnly resolved that they should never enter into the land of Canaan.

They shall not enter into my rest - Margin, As in the original, "if they shall enter."That is, they shall not enter. The word ( אם ‛im ) "if"has this negative meaning in Hebrew, and this meaning is transferred to the Greek word "if;"compare 1Sa 3:17; 2Sa 3:35; 2Ki 6:31. It is called "my rest"here, meaning that it was such rest as God had provided, or such as he enjoyed. The particular "rest"referred to here was that of the land of Canaan, but which was undoubtedly regarded as emblematic of the "rest"in heaven. Into that rest God solemnly said they should never enter. They had been rebellious. All the means of reclaiming them had failed. God had warned and entreated them; he had caused his mercies to pass before them, and had visited them with judgments in vain; and he now declares that for all their rebellion they should be excluded from the promised land. God speaks here in the manner of human beings. Men are affected with feelings of indignation in such circumstances, and God makes use of such language as expresses such feelings. But we are to understand it in a manner consistent with his character, and we are not to suppose that he is affected with the same emotions which agitate the bosoms of people. The meaning is, that he formed and expressed a deliberate and solemn purpose that they should never enter into the promised land. Whether this "rest"refers here to heaven, and whether the meaning is that God would exclude them from that blessed world, will be more appropriately considered in the next chapter. The particular idea is, that they were to be excluded from the promised land, and that they should fall in the wilderness. No one can doubt, also, that their conduct had been such as to show that the great body of them were unfit to enter into heaven.

Barnes: Heb 3:12

Take heed, brethren - In view of the conduct of the rebellious Jews, and of their fearful doom, be on your guard lest you also be found to have had the same feelings of rebellion and unbelief. See to it, that under the new dispensation, and in the enjoyment of the privileges of the gospel, you be not found to manifest such feelings as shall exclude you from the heavenly world. The "principle"has been settled by their unbelief that they who oppose God will be excluded from his rest. That may be shown under all dispensations, and in all circumstances, and there is not less danger of it under the gospel than there was when the fathers were conducted to the promised land. You are traveling through a wilderness - the barren wilderness of this world. You are exposed to trials and temptations. You meet with many a deadly and mighty foe. You have hearts prone to apostasy and sin. You are seeking a land of promise; a land of rest. You are surrounded by the wonders of Almighty power, and by the proofs of infinite beneficence. Disobedience and rebellion in you will as certainly exclude you from heaven as their rebellion did them from the promised land; and as their great sin was unbelief, be on your guard lest you manifest the same.

An evil heart of unbelief - An evil, unbelieving heart. The word "unbelief"is used to qualify the word "heart,"by a Hebraism - a mode of speech that is common in the New Testament. An unbelieving heart was the cause of "their"apostasy, and what worked their ruin will produce ours. The root of their evil was "a want of confidence in God"- and this is what is meant here by a heart of unbelief. The great difficulty on earth everywhere is a "want of confidence in God"- and this has produced all the ills that man has ever suffered. It led to the first apostasy; and it has led to every other apostasy - and will continue to produce the same effects to the end of the world. The apostle says that this heart of unbelief is "evil."Men often feel that it is a matter of little consequence whether they have faith or not, provided their conduct is right; and hence, they do not see or admit the propriety of what is said about the consequences of unbelief in the Scriptures. But what do they say about a want of confidence between a husband and wife?

Are there no evils in that? What husband can sleep with quietness on his pillow, if he has no confidence in the virtue of his wife? What child can have peace who has no confidence in a parent? How can there be prosperity in a community where there is no confidence in a bank, or an insurance office, or where one merchant has no confidence in another; where a neighbor has no confidence in his neighbor; where the sick have no confidence in a physician, and where in general all confidence is broken up between man and man? If I wished to produce the deepest distress in any community, and had the power, I would produce the same want of confidence between man and man which there is now between man and his Maker. I would thus take away sleep from the pillow of every husband and wife; every parent and child; and make every man wretched with the feeling that all the property which he had was insecure. Among people, nothing is seen to be productive of greater evil than a want of confidence or faith - and why should not the same evil exist in the divine administration? And if want of confidence produces such results between man and man, why should it not produce similar, or greater, miseries where it occurs in relation to God? There is not an evil that man endures which might not be alleviated or removed by confidence in God; and hence one great object of the Christian religion is, to restore to man his lost confidence in the God that made him.

In departing from the living God - Manifested in departing from him; or leading to a departure from him. The idea is, that such a heart of unbelief would be connected with apostasy from God. All apostasy first exists in the heart, and then is manifested in the life. They who indulge in unbelief in any form, or in regard to any subject, should remember that this is the great source of all alienation from God, and that if indulged it will lead to complete apostasy. They who wish to live a life of piety should keep the heart right. He that lives "by the faith of the Son of God"is safe; and none is safe but he.

Barnes: Heb 3:13

But exhort one another daily - This is addressed to the members of the churches; and it follows, therefore:

\caps1 (1) t\caps0 hat it is their duty to exhort their brethren; and,

\caps1 (2) t\caps0 hat it is their duty to do it "daily;"that is, constantly; see Heb 10:25; 1Th 4:18; 1Th 5:11; note, Rom 12:8. While this is the special duty of the ministers of the gospel 1Ti 6:2; 2Ti 4:2; Tit 2:6, Tit 2:15, it is also the duty of all the members of the churches, and a most important, but much-neglected duty. This does not refer to "public"exhortation, which more appropriately pertains to the ministers of the gospel, but to that private watch and care which the individual members of the church should have over one another. But in what eases is such exhortation proper? What rules should regulate it? I answer, it may be regarded as a duty, or is to be performed in such cases as the following:

(1) Intimate friends in the church should exhort and counsel one another; should admonish each other of their faults; and should aid one another in the divine life.

\caps1 (2) p\caps0 arents should do the same thing to their children. They are placed particularly under their watch and care. A pastor cannot often see the members of his flock in private; and a parent may greatly aid him in his work by watching over the members of their families who are connected with the church.

(3) Sunday School teachers may aid much in this duty. They are to be assistants to parents and to pastors. They often have under their care youthful members of the churches. They have an opportunity of knowing their state of mind, their temptations, and their dangers better than the pastor can have. It should be theirs, therefore, to exhort them to a holy life.

\caps1 (4) t\caps0 he aged should exhort the young. Every aged Christian may thus do much for the promotion of religion. His experience is the property of the church; and he is bound so to employ it as to be useful in aiding the feeble, reclaiming the wandering, recovering the backslider, and directing the inquiring. There is a vast amount of "spiritual capital"of this kind in the church that is unemployed, and that might be made eminently useful in helping others to heaven.

\caps1 (5) c\caps0 hurch members should exhort one another. There may not be the intimacy of personal friendship among all the members of a large church, but still the connection between them should be regarded as sufficiently tender and confidential to make it proper for anyone to admonish a brother who goes astray. They belong to the same communion. They sit down at the same supper of the Lord. They express their assent to the same articles of faith. They are regarded by the community as united. Each member sustains a portion of the honor and the responsibility of the whole; and each member should feel that he has a right, and that it is his duty to admonish a brother if he goes astray. Yet this duty is greatly neglected. In what church is it performed? How often do church members see a fellow member go astray without any exhortation or admonition! How often do they hear reports of the inconsistent lives of other members and perhaps contribute to the circulation of those reports themselves, without any pains taken to inquire whether they are true! How often do the poor fear the rich members of the church, or the rich despise the poor, and see one another live in sin, without any attempt to entreat or save them! I would not have the courtesies of life violated. I would not have any assume a dogmatical or dictatorial air. I would have no one step out of his proper sphere of life. But the principle which I would lay down is, that the fact of church membership should inspire such confidence as to make it proper for one member to exhort another whom he sees going astray. Belonging to the same family; having the same interest in religion; and all suffering when one suffers, why should they not be allowed tenderly and kindly to exhort one another to a holy life?

While it is called Today - While life lasts; or while you may be permitted to use the language "Today hear the voice of God."The idea is, that the exhortation is not to be intermitted. It is to be our daily business to admonish and exhort one another. Christians are liable every day to go astray; every day they need aid in the divine life; and they who are fellow-heirs with them of salvation should be ever ready to counsel and advise them.

Lest any of you be hardened - the notes at Heb 3:8. It is possible for Christians to become in a sense hardened. Their minds become less sensitive than they were to the claims of duty, and their consciences become less tender. Hence, the propriory of mutual exhortation, that they may always have the right feeling, and may always listen to the commands of God.

The deceitfulness of sin - See the notes at Eph 4:22. Sin is always deceitful. It promises more than it performs. It assures us of pleasure which it never imparts. It leads us on beyond what was supposed when we began to indulge in it. The man who commits sin is always under a delusion; and sin, if he indulges it, will lead him on from one step to another until the heart becomes entirely hardened. Sin puts on plausible appearances and preferences; it assumes the name of virtue; it offers excuses and palliations, until the victim is snared, and then spell-bound he is hurried on to every excess. If sin was always seen in its true aspect when man is tempted to commit it, it would be so hateful that he would flee from it with the utmost abhorrence. What young man would become a drunkard if he saw when he began exactly the career which he would run? What young man, now vigorous and healthful, and with fair prospects of usefulness and happiness would ever touch the intoxicating bowl, if he saw what he "would be"when he became a sot? What man would ever enter the room of the gambler if he saw just where indulgence would soon lead him, and if at the commencement he saw exactly the wo and despair which would inevitably ensue? Who would become a voluptuary and a sensualist, if he saw exactly the close of such a career? Sin deceives, deludes, blinds. Men do not, or will not, see the fearful results of indulgence. They are deluded by the hope of happiness or of gain; they are drawn along by the fascinations and allurements of pleasure until the heart becomes hard and the conscience seared - and then they give way without remorse. From such a course, the apostle would have Christians guarded by kind and affectionate exhortation. Each one should feel that he has an interest in keeping his brother from Such a doom; and each Christian thus in danger should be willing to listen to the kind exhortation of a Christian brother.

Poole: Heb 3:1

Heb 3:1-6 Christ is showed to be more worthy than Moses.

Heb 3:7-19 We must be careful therefore not to follow the example of

the obstinate and unbelieving Israelites in the wilderness.

Several uses the Holy Ghost makes, from the beginning of this chapter to the end of chapter four, Heb 3:1-4:16of the gospel doctrine of God the Son incarnate, set by the Father in office, to deal for sinners towards God as their great Prophet. The counsel he giveth is comprehended in; Heb 3:1-6and as directing these Hebrews to their duty, so further explaining and confirming his office to them, by comparing of him with Moses, and setting him as above angels, so above him; and to be so valued, esteemed, and preferred by these Hebrews: seeing this great gospel Prophet was for a little while made lower than the angels in his humanity, and it was infinitely beneficial to us upon the account of what he suffered in it in our stead, and purchased by it for our good; therefore should those who are partakers of it, being related in the flesh to him as Hebrews, descending with them from Abraham, consider, but much more as Christians, believing and adopted in him to be God’ s children, and sanctified by his Spirit, 1Pe 1:1-5 2Pe 1:1 .

Partakers of the heavenly calling and made thus a Christian fraternity by the heavenly calling of them out of the world by the gospel; when by his Spirit he enlightened their minds, and renewed their wills, and made them obedient to it, so as for the temper of their souls they are made holy, and for their condition happy; the work of God’ s power and mercy eminently appearing in it: God therein preventing man, so as he influenceth him to hear him from heaven, walk worthy of heaven, and at last to rest in heaven for ever.

Considerkatanohsate imports not a bare single act of the mind, to think on, or understand, but a repeated one, to think again and again, expressed by that periphrasis of laying it to heart, pressing on their spirits the due effort of faith and obedience arising out of this observation, Isa 52:15 .

The Apostle God’ s Messenger, his own Son sent from heaven to be incarnate, with authority to execute in his human nature his prophetical, as all his offices, and with authority to send forth his apostles to do their part, Joh 20:21 ; which is no more than is intimated in that title, the Messenger of the covenant, Isa 42:19 Mal 3:1 ; that was, to propose it to and confirm it with them. This was he by whom Moses desired God’ s message might be sent to them, Exo 4:13 ; and whom he foretold should bring it, Deu 18:15 Act 3:22,23 .

And High Priest of our profession, Christ Jesus: the Son is the great gospel High Priest, to deal in all matters with God for them, Heb 2:17 . The offices divided among other persons in the Old Testament church were all united in his person, he doth transcend them all, being a High Priest peculiar to the called and sanctified ones of God, of which all preceding were faint resemblances and types; he, the most excellent Minister of the Christian faith and religion professed by them, being anointed unto all these offices in the flesh by the Father with the Holy Ghost, Heb 1:2 ; and being Jesus a Saviour, our Emmanuel, God on our side, saving his people from their sins, and re-uniting them to God, Mat 1:21,23Jo 17:21-23 .

Poole: Heb 3:2

The Spirit enforceth the duty counselled on them from the fidelity of that grand gospel Minister in his offices; exemplified in a parallel with Moses, whom he did exceed.

Who was faithful to him that appointed him he did most exactly perform all he was intrusted with, according to the intention and end of his commission. He did most faithfully reveal God, Joh 1:18 , and his whole saving will, to whom God sent him, Joh 3:31-34 5:34 Joh 8:28,38 ; as his great Prophet, Act 3:22 . He as faithfully discharged the office of his priesthood in sacrificing himself to atone God for sinners, and as faithfully intercedes for all with him unto this day, and will do so for ever, with all truth and fidelity discharging his trust, Heb 7:24-28 9:11,12,14,24,26 . He was faithful in fulfilling all his types, and in changing and finishing all the ceremonial constitutions, and filling them up with gospel ones, according to God’ s will revealed to him about it. He was true to his Father, who appointed and constituted him to these offices, and solemnly invested him in them; poihsanti here not signifying the making of a creature, but the making of an officer, the person existing before; he puts him into this special charge and office by anointing him for it, Act 2:36 .

As also Moses was faithful in all his house: Moses was the Jewish mediator, and brought them the law moral, judicial, and ceremonial from God; as he was highly esteemed by them, so God testifieth of his fidelity. Christ was not only like to him in fidelity, but, as to both the truth and degree of it, exceeding him. Moses kept to his pattern shown him in the mount, and Christ fulfilled entirely his Father’ s will, Joh 5:30 6:38 , and is preferred to him. Moses was so in the whole church of Israel, set out by this metaphor of a house; but Christ ill all God’ s house and family both in heaven and in earth; not the least thing that concerned the family, but Christ fulfilled; not the meanest person in it, but he careth for and saveth.

Poole: Heb 3:3

For this man was counted worthy of more glory than Moses: the Spirit proves to the Hebrews, that the gospel Prophet was not only like to, but more excellent than, their greatest prophet, and who had familiarity with God beyond others, as God testifieth, Num 12:6-8 . This he proves by an undeniable supposition, that God is better than man; such is Christ; which he demonstrates by a work of God, his making the church and all things. If he made the church, then he is better than the whole church, and worthy of more honour than Moses, who is but a member of it. For this, man is not in the original, this gospel Prophet, who was God as well as man, the apostle and High Priest of Christians, was esteemed and accounted by God the Father, the best judge of worth, and who appointed him to his offices: he treated him more honourably than Moses, as he deserved it, having real excellency and worth in himself. He was God’ s Son, Moses his servant. He lay in God’ s bosom, saw his face, was his fellow, Zec 13:7 Joh 1:14,18 ; Moses only heard his voice, and saw his back parts, Exo 33:19,20,23 34:5-7 . Moses’ s face only shined, but Christ’ s person was entirely glorious, Exo 34:29,30 2Co 3:7 : compare Mat 17:2-6 2Pe 1:17 .

Inasmuch as he who hath builded the house hath more honour than the house he is the cause, principal, efficient, and architect of this building, not a stone is laid in it without him. By this metaphor of house to which it relateth, is meant God’ s spiritual building and temple, 1Co 3:10,16,17 ; styled God’ s household or family, Eph 2:19-22 : in sum, God’ s church, built by and on Christ, of which Moses was but one living stone or member, 1Pe 2:4-8 . Therefore this builder ought to be esteemed and honoured above the church, or Moses, a member of it.

Poole: Heb 3:4

The excellency of this builder is evinced by his nature and preference beyond his building, as any man is beyond his.

For every house is builded by some man for every earthly artificial building, a material house built for habitation, though it may metaphorically and analogically be understood of a commonwealth, or political one, which is contrived, framed, and raised by some man; yet an effect cannot produce itself, nor a house raise itself; both must have a cause, both the house wherein Moses was faithful, and Christ’ s house.

But he that built all things is God but he who built his church in all ages, whether the Israelitish or Christian, and all things about it of which we speak, and all things else, Mat 16:18 Joh 1:1,3 Col 1:20 ; he is God essentially; and Christ, doing God’ s work and building all things, is not by name only, but by nature, God. The whole world is his workmanship, but the church is the most rare, curious, and excellent piece of it. Christ is not part of the house, as Moses is, but the builder of it; he is the Creator and builder both of the church and him, and so infinitely above him.

Poole: Heb 3:5

The gospel Minister doth not only excel Moses as much as a builder doth his work, but as a son doth a servant, proved in this and Heb 3:6 .

And Moses verily was faithful in all his house, as a servant your great legal prophet, in whom many of you Hebrews trust, Joh 5:45 , did truly and fully reveal and do what God charged him, in ministering his will to his church, Exo 40:16-33 ; he did not diminish from, nor add the least to, God’ s charge, yerapwn , Num 12:7 . As a minister, Moses was as faithful as any God had; not a slave or a drudge, but a free, willing, ingenuous servant, most entirely and obsequiously addicting himself in that honourable place and office of great trust, to which God called him; a stewardly servant, a prophet and a prince, inspecting and ordering all according to God’ s will; in all Christ’ s house and family, his church, he is but a servant.

For a testimony of those things which were to be spoken after: his faithfulness was evident in his bearing true witness to the church, of all God made known to him, that they might not be uncertain of the truth; even all that truth, which was more fully and clearly to be spoken by the prophets after him, and by Christ and his apostles; but which the Spirit shall speak to them further concerning Christ and his church in this Epistle, Joh 5:46 . In which is insinuated, that Christ was the truth himself witnessed to by Moses, who was a witness of an inferior degree, though in his work faithful, and conformed unto Christ.

Poole: Heb 3:6

But Christ as a son over his own house the anointed gospel Prophet by God the Father, Heb 1:9 , who was eminently faithful and true to his trust, who is Heir and Lord of all, and therefore by the law of nature and nations is above the best servant, Gal 4:1 . Who is the Head and Lord over his own church, which he purchased by his own blood, Act 20:28 , and built for himself. Moses was in it but a servant, fulfilling his Master’ s will and pleasure, and ordering all in it agreeable to it.

Whose house are we the Hebrews’ personal privilege, as well as the Prophet’ s excellency, persuading and obliging them to know by consideration what is represented to them, and to influence their hearts to a perseverance under his teaching and government in their Christian course, because they are parts of his house, and members of his church; a particular house, and body, and church to him, and members of the catholic one. A temple, wherein God doth inhabit and dwell by his Spirit, 1Co 3:16,17 : compare Eph 2:21 3:17 1Ti 3:15 . A house he will glorify and perfect with his own presence, and which he will fill with transcendently more glory than he did the literal temple, Exo 40:34,35 2Ch 7:1,2 Isa 6:1,5 : compare Hag 2:6 . But how completely shall it be filled with his glory in heaven! Phi 3:21 . How should such a glorious state influence them to a sincere perseverance in his religion!

If we hold fast the confidence a tenacious holding, as with both hands, with our utmost strength, against all insinuations and temptations of all adversaries whatsoever, which would either entice or force them from it. parrhsian thv elpidov , is an ingenuous, bold, and confident profession of our hope before all the world, without doubting, wavering, or fearful shaking about what is the true object of it, let the persecutions or sufferings for it be what they will.

And the rejoicing of the hope: hope here is a firm expectation of salvation in eternal glory by Jesus Christ. It necessarily includes in it faith, for we cannot hope for that we do not believe; and faith representing to the soul from the gospel, Christ purchasing, and the Father in him covenanting and promising to give it to us, if we truly believe in and sincerely obey him, so as we may on the surest and best grounds look out for it, and expect it, Heb 3:14 6:11 Act 26:6,7 : compare Col 1:5,23 Tit 2:13 1Pe 1:3 . This hope keeps up the soul in a joyous and glorious condition under all threatening evil; it makes Christians glory in tribulation, Rom 5:2,3 12:12 ; rejoicing in want of sensible good, 2Co 6:10 ; compare 1Pe 5:10 .

Firm unto the end both this confidence and glorying of hope must be retained firm to the end. Persevere they must in the exercise of them with stability and constancy, till they reach the salvation of their souls, Col 1:23 1Pe 1:5-10 ; which Christians are not to trust to their own power to compass, but on the continued assistance of God in the use of those means that he hath appointed thereunto, who will never be wanting to such who do so rely on him, and constantly seek it from him, 1Co 1:8,9 .

Poole: Heb 3:7

The Spirit enforceth his counsel for those Hebrews’ improvement of his doctrine about the gospel Prophet, by alleging a sad example of their fathers refusing to hear and obey him, from Heb 3:7-11 . The allegation might be best placed in parenthesis, and the introductive illative particle:

Wherefore may refer to Heb 3:12 : Take heed, brethren

As the Holy Ghost saith as the Spirit, the Holy One, that third relation in the Trinity, whose essence is holiness, is the author of what the psalmist doth write, and is here quoted by him, Psa 95:7-11 . So that the example registered is true and infallible, and should suitably affect them, reading it.

To-day if ye will hear his voice every present time, wherein the great Builder and Lord of God’ s church speaketh to them; God would not have a hearer of his Prophet to procrastinate a day, but to be exercising all those internal acts, which this word of sense hear doth comprehend, such as reacheth the heart as well as the ear; if you will attend, intend, believe, love, and obey; a hearing better than all external sacrifices, 1Sa 15:22 . The angel of the covenant speaking his mind and will to them by Moses and the prophets, which was for the matter of it faith in God’ s covenant, made with them in and through Christ, Psa 95:7 : compare Exo 23:20-23 .

Poole: Heb 3:8

Harden not your hearts: to help in the former duty the Spirit subjoins this negative counsel. That is styled hard, which will not yield to any impression: make not your heart a stone, so as not to understand, believe, or obey God’ s voice to it, Deu 15:17 1Sa 6:6 ; for God requires them to be fleshy tables, to write his will on, 2Co 3:3 . The hardening of this part is the hardening of the whole person, and when hardened by themselves, is provoking God’ s judicial hardening of them to their destruction.

As in the provocationen tw parapikrasmw , in the bitter contention, comprehending in it both work, season, and place; called Meribah, Num 20:13,14 ; names of places and persons by words of the same signification, though not of the same sound.

In the day of temptation in the wilderness in the day of Massah, when Israel in the wilderness did murmur, and strive against, and vexed God, (after he had divided the sea for them), for their want of water, Exo 17:2,7 De 6:16 33:8 ; that bitter contest of unbelief after the sight of so many miracles, when they cried out: Is the Lord among us? Psa 95:8 . It may also refer to the whole forty years’ time of their murmuring and tempting him in the wilderness.

Poole: Heb 3:9

When your fathers tempted me in the time and place forementioned, the fathers from whom you derive your being and corruption, yet glory in them and their traditions, whose state is aggravated from your line of successive rebellion, Act 7:51-53 . They have imbittered my Spirit by their unbelief; for upon the want of water, they questioned his power, wisdom, truth, and providence, to the denial of all, and sometimes multiplied it, Num 16:1-50 , &c.

Proved me a discontented quarrel with, and scrutiny of, Christ the Redeemer, that if he would not serve their lust, they would deny him, and apostatize from him, and return to Egypt; notwithstanding their having sufficient proof of him, yet they would contend with him, 1Co 10:9 .

And saw my works forty years all the Redeemer’ s miracles, which he wrought for them in Egypt and the wilderness, they saw them plainly and presently on their tempting him; miracles of mercy and of punishments, by fire, by the earth opening, by fiery serpents, by the sword, by consuming six hundred thousand of them: all which were evidences sufficient to convince any of the wickedness of mistrusting him, Deu 29:2-4 . This hardening of their hearts yet continued forty years, till all but two of them, Joshua and Caleb, were consumed; God by their sin was so grieved with them after such experience of his power for so long a time: see Exo 32:10 Num 14:22 .

Poole: Heb 3:10

Wherefore I was grieved with that generation because they thus tempted and proved him by hardening their hearts in unbelief forty years, God the Redeemer, Isa 63:16 1Co 10:9 ,

was grieved which is attributed to him improperly, who is not subject to passions; but as men grown impatient with grievous and oppressive burdens, so he expresseth his dislike, disdain of them, and, resolution to bear no longer, as Amo 2:13 . They split on him, as a ship on a sharp point of a rock, so as God hath loss, offence, and trouble by it; and all of them did so carry it to him, the whole age of them but Caleb and Joshua, Psa 95:10 .

And said, They do alway err in their heart they follow deceit and lying in their doctrine and worship with all their heart, so that it is diffused through their persons, and that seat of truth is made a depth of error, to the stupifying of their hearts even to very madness; and this was their state all their time.

And they have not known my ways notwithstanding God’ s works were among them, and his word, yet they would not know his mind, so as to approve, love, and walk in God’ s ways; his law, doctrine, revealed truth, and commands were all cast behind their back, Eze 23:35 .

Poole: Heb 3:11

So I sware in my wrath: such were their provocations and temptations of their Redeemer, that he determined their punishment; the certainty of which he fixed by an irreversible oath, which is the highest confirmation of vengeance when it cometh from wrath; as of his promise, when it issueth from grace, Num 14:27-36 Psa 95:11 : compare Heb 6:17,18 . And the spring of it here is wrath, enraged by their murmurings and unbelief.

They shall not enter into my rest: the punishment is expressed in an expostulatory form, which is vehemently asserting the negative of the question; They shall never enter into my rest. If they enter in, then I am neither true nor God. The rest literal was the land of Canaan, Deu 12:9 ; in the truth of that type, heaven. It is the Redeemer who speaks this, whose rest is by way of efficiency, purchase, and donation; he gives entrance into it, and shuts out of it, Mat 7:21-23 . This is a shutting them out of all peace, into eternal sorrow, anguish, distress, and trouble, and every other evil contrary unto this rest.

Poole: Heb 3:12

Here the Spirit applieth the former dreadful example of sin and judgment to the Hebrews, to forewarn them how they sinned as these did, lest they partake of the like vengeance; and so enters his caution against unbelief.

Take heed, brethren: Blepete signifies not an act of sight, but of the mind, circumspection, watchfulness, and heed, taking exactest caution of the evil forbidden, Heb 12:15,25 1Co 8:9 .

Brethren they were to Paul in the flesh, and more so as true believers in Christ; he cautions them particularly, one by one, lest any root of bitterness should be amongst them, Heb 12:15 .

Lest there be in any of you an evil heart of unbelief: the heart is the first, and proper, and chief subject, wherein all sin riseth, and from thence issueth into words and works, Mat 15:18,19 ; compare Jam 1:14,15 . This comprehendeth the mind, will, and affections, the whole inward man: and this heart in every man is naturally and habitually evil, continually forging and framing of it, Gen 6:5 ; compare Jer 17:9 . Almighty grace only can change this heart; yet it works by counsel, and makes the soul willing to use the means appointed to effect it.

Unbelief though but in itself, is but a denial to assent to or rely on the will of God revealed to it, yet is the spring and fountain of all other sin, the teeming womb from whence all issueth, as uncleanness, idolatry, unrighteousness, superstition, &c. It was the hardening sin of their forefathers, they would not believe, and then did murmur and rebel. It is the root of apostacy; men breaking their covenant with God in Christ, do then desert him. Against this perfidious, impious, perverted temper doth he caution them to watch, that neither for measure, nor season they ever do admit or allow it; that there be not at all in the least degree, or at any time, such a base, malignant quality in their hearts, Rom 11:20,21 .

In departing from the living God turning away, standing off, and separating the heart; it implies in it a real, total, final defection; actual and formal apostacy from him whom they had owned and received; and is actual rebellion against their lawful Sovereign, by turning either Jews or heathens, and renouncing the Christian religion and its Author; who is the living God, not only formally, as opposed to dead idols, but efficiently the Author and Fountain of all sorts of life, but especially of spiritual and eternal life, Joh 5:19-21,25,26 : which living God is our Lord Jesus Christ, Heb 3:7 , whose voice they were to hear, who was tempted by their unbelief in the wilderness, 1Co 10:9 , who gave the law to them at Sinai, Heb 12:26 . So that to apostatize from him and his religion, is to apostatize from God, and to renounce eternal life, and to subject themselves to eternal punishments, which he ever liveth to inflict on them. Unless they took heed to avoid this unbelief, it was impossible for them to persevere in Christianity, when threatened with persecutions, and the loss of peace, liberty, safety, estates, honours, relations, and life itself for it.

Poole: Heb 3:13-14

Ver. 13,14 But exhort one another daily, while it is called To-day: the means to avoid the former evil is, to exhort; which, as a private duty, is an earnest, frequent calling on, stirring up, or persuading, encouraging to perseverance in the Christian religion, and to put away all heart evil, especially unbelief, which traineth to apostacy; to which are subservient God’ s precepts, promises, threatenings suitably applied by them. And this is not only privately, but especially publicly, by the regular ministration of the word and ordinances to the whole society of Christians, as they are personally obliged to it, being members one of another, 1Co 12:25,27 . And this they are to do instantly, for no man is sure what may be on the morrow, he being but a days-man, living, and supplied, as working by the day: Sufficient to the day is the duty as well as the evil in it, Mat 6:11,34 . Whilst then the day of grace and repentance lasts, in which God calls and entreats, and will hear and help, the opportune time of exhorting, the very instant wherein God expecteth it, Heb 3:7 Psa 95:7 . And every one, as thus to look to another, must begin with himself, lest any miscarry; charity, especially as to this, should begin in every Christian at home.

Lest any of you be hardened through the deceitfulness of sin lest themselves or others refuse the gospel tendered, or reject and apostatize from it after professing it, so as to become not only obstinate, but rebellious, by unbelief, and an habitual hardened heart; so as the sinful, natural habit of our soul, Jam 1:12,15 , so horribly vile in itself, that were it not masked nature would abhor it, might be drawn forth by the false colours, as the devil blinds sin with, to delude the understanding, and to catch and insnare the malignant will, that it swallows it more and more, to the hardening of the heart; that Divine promises, threatenings, nor admonitions, can make any impression; it being unmoved under the application of all these, disregards the Christian faith, and hath its issue in a total apostacy, Jer 17:9 Eph 4:22 1Ti 1:19 .

PBC: Heb 3:1

"holy brethren, partakers of the heavenly calling, consider,"

Hear below

They are not viewed diminutively by the writer but rather they are honored, they are holy brethren.  There was a brotherhood among the Jews, they could all claim Abraham as their father.  In terms of God setting the nation of Israel apart with the call of Abraham, there was indeed a holy calling to the Jews of the Old Testament, but this calling is not a matter of relationship to Abraham.  A. T. Robertson observes that by calling it a heavenly calling it refers to a call that came from heaven and a call whose authority and appeal is to heaven.  It is not an appeal from one man to another.  It is not an appeal that says, " I don’t know any more than you do but I think this would be a good idea."  It is indeed a call from God and the authority of this call is from God and the appeal is to God.  God doesn’t tend to give His commandments as kind recommendations.  He issues commands. 

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The issue here is not that these people had an exclusive claim on the divine calling or the family of God, but rather that they were sharers of a greater family than Abraham’s.  They participated in a calling that embraced people beyond Abraham and his family.

275

"consider the Apostle and High Priest"

To "consider" Christ as here enjoined, means to thoroughly ponder who and what He is; to attentively weigh His dignity, His excellency, His authority; to think of what is due to Him. It is failure to thoroughly weigh important considerations which causes us to let them "slip" Heb 2:4. On the other hand, it is by diligently pondering things of moment and value that the understanding is enabled to better apprehend them, the memory to retain them, the heart to be impressed, and the individual to make a better use of them. To "consider" Christ means to behold Him, not simply by a passing glance or giving to Him an occasional thought, but by the heart being fully occupied with Him. "Set Me as a seal upon thine heart" Song 8:7, is His call to us. And it is our failure at this point which explains why we know so little about Him, why we love Him so feebly, why we trust Him so imperfectly.

A. W. Pink

Consider the Apostle and High Priest - settle your mind.  The word consider literally comes from two Greek words which means " to put the mind down."  He’s saying you may be unsettled about some things but here’s one thing where you need to settle your mind, put your mind down, nail it down tight, don’t go anywhere on this point, settle your mind on the Lord Jesus Christ.  Today, no less than in the first century everything about a person’s religion can be answered in how they think about the Lord Jesus Christ.  Everything!  No matter what!  Their theology, their view of salvation, their view of Christian living, their view of authority, their whole world view can be answered when you get to the bottom line of what they really think about the Lord Jesus Christ.  So, for us today, no less than in the gospels, when Jesus asks the question, " What think ye of Christ, who’s Son is He?" it is a relevant question, it lies at the heart of every issue about our faith.  Every issue! 275

Repeatedly in the gospels Jesus refers to Himself as either coming from or being sent from the Father.  It’s a similar word, but only here in the entire New Testament does inspired scripture refer to Jesus as the Apostle of our faith or profession.  The word " apostle" literally (if you will look it up in a New Testament Greek dictionary) means " one who is sent" – not one who volunteers and goes on his own but one who is sent - but implied in the word is far more, it is one who is sent as an official messenger with endued powers that accompany that message, not terribly unlike the role in our national politics of ambassador.  He is sent by our government to a foreign country with specific powers vested in that office as he functions in the interest of United States citizens who are living abroad in that country.  The Lord Jesus Christ in this role is compared to Moses.

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Heb 3:2-19 "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 than Moses, inasmuch as he who hath builded the house hath more honour than the house. For every house is builded 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 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. Wherefore (as the Holy Ghost saith, To day if ye will hear his voice, Harden not your hearts, as in the provocation, in the day of temptation in the wilderness: When your fathers tempted me, proved me, and saw my works forty years. Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways. So I sware in my wrath, They shall not enter into my rest.) Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called To day; lest any of you be hardened through the deceitfulness of sin. For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end; While it is said, To day if ye will hear his voice, harden not your hearts, as in the provocation. For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses. But with whom was he grieved forty years? was it not with them that had sinned, whose carcases fell in the wilderness? And to whom sware he that they should not enter into his rest, but to them that believed not? So we see that they could not enter in because of unbelief."

A Greater Than Moses Heb 3:1-19

What is the writer’s purpose in Hebrews? He is concerned to demonstrate the superior value of the Christian faith to the Jew’s religion. Under the relentless pressure of persecution, the Hebrew Christians to whom he writes are considering a return to Judaism. Such a return, the writer argues, would constitute the abandoning of the superior for the inferior, the substitution of the shadow for the substance.

The Jews greatly valued their religion because it had been given through eminent prophets like Samuel, Elijah, and Daniel and through the medium of angels. The Christian faith, however, was superior to the Jewish religion because it came directly from the Son of God, One who is superior to prophets and angels. The Jews, furthermore, highly esteemed Moses, a man who spoke "face to face with God" and was sent as God’s special messenger to the fathers. Through Moses, God delivered the people from Egypt, gave the Law, and led them through the wilderness. He was God’s "apostle" [i.e. one who is sent on a special mission], God’s "prophet," {De 18:15} and God’s mediator [the word "priest" in Heb 3:1 (pontifex) means "bridge builder" or "mediator"]. But Christianity has the advantage over the Jew’s religion because the Lord Jesus Christ is superior to Moses. In fact, He is our "Moses," our prophet and mediator, as Moses himself predicted:

"I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth, and he shall speak unto them all that I command him. And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him." {De 18:18-19}

Jesus is, then, the fulfillment of this prophecy. He is superior to Moses in terms of the fact that Moses was God’s servant but Jesus is God’s Son. The author of the Christian religion, then, is preferable to Moses. He is the builder of the "house of God;" Moses was merely a part of that "house." The danger of apostasy from the Christian faith, then, is more grave than the consequences of disobedience to Moses. The question inherent in these words is sobering: "Are you in God’s household? Are you a part of his dwelling place among men?" The writer answers that participation in "God’s house" is conditional on "holding fast the confidence and the rejoicing of the hope firm unto the end." {Heb 3:6}

What exactly is he saying? He is saying: "You claim that Moses is your leader? Very well, then. Moses was faithful to God. He held fast the revelation that God gave to him. That revelation pointed forward to a greater Prophet that God would raise up. Now that greater Prophet has come. His name is Jesus Christ. Just as Moses was faithful to hold fast God’s truth, Jesus Christ was faithful to the truth the Father committed to him. You have ‘professed’ {Heb 3:1} faith in Him, leaving the inferior (Moses’ law) for the superior (Christ’s gospel). But now, you are in danger of apostasy; you are ready to abandon your confession of Christ and return to the Jew’s religion. Be aware, then, that you are in danger of forfeiting God’s presence, for you are only His ‘house,’ that is, He will only dwell among you ‘if you hold fast’ your confession at the beginning until the very end. You must be faithful, like Moses and like Jesus, if you want God to acknowledge you as His special people."

In the light of this riveting argument, the writer proceeds to startle them with the second warning in the epistle- a warning against "unbelief." Don’t let your heart become hardened, he warns. Alluding to the failure of the Israelites to trust God in the wilderness, he implies that they are responding in the same way in the midst of their adversity. The Israelites murmured and complained, questioning "Is the Lord among us or not." {Ex 17:1-7} They accused Him of leading them out into the wilderness to die. Finally they conspired to appoint themselves a leader to return back to Egypt. {Nu 14:1-4} At that point, God’s patience was exhausted. He would tolerate their unbelief no longer. Since they wished to die instead of trusting Him to supply their needs and protect them each day, He granted their request. The people dropped dead, one by one, beneath the scorching Arabian sun. The story stands as an everlasting reminder of the seriousness of unbelief and the subtle danger of a gradual hardening of the heart.

"Hebrews," the writer warns, "guard your heart. Don’t repeat the mistake of your forefathers. Beware of the hardened heart of unbelief. Instead, hold fast your confidence and hope. Consider Jesus who was faithful to his task. Remember your confession of Christ at the beginning and be faithful to the very end. Don’t murmur or complain, lest you provoke the Lord to anger."

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PBC: Heb 3:3

"holy brethren, partakers of the heavenly calling, consider,"

Hear below

They are not viewed diminutively by the writer but rather they are honored, they are holy brethren.  There was a brotherhood among the Jews, they could all claim Abraham as their father.  In terms of God setting the nation of Israel apart with the call of Abraham, there was indeed a holy calling to the Jews of the Old Testament, but this calling is not a matter of relationship to Abraham.  A. T. Robertson observes that by calling it a heavenly calling it refers to a call that came from heaven and a call whose authority and appeal is to heaven.  It is not an appeal from one man to another.  It is not an appeal that says, " I don’t know any more than you do but I think this would be a good idea."  It is indeed a call from God and the authority of this call is from God and the appeal is to God.  God doesn’t tend to give His commandments as kind recommendations.  He issues commands. 

275

The issue here is not that these people had an exclusive claim on the divine calling or the family of God, but rather that they were sharers of a greater family than Abraham’s.  They participated in a calling that embraced people beyond Abraham and his family.

275

"consider the Apostle and High Priest"

To "consider" Christ as here enjoined, means to thoroughly ponder who and what He is; to attentively weigh His dignity, His excellency, His authority; to think of what is due to Him. It is failure to thoroughly weigh important considerations which causes us to let them "slip" Heb 2:4. On the other hand, it is by diligently pondering things of moment and value that the understanding is enabled to better apprehend them, the memory to retain them, the heart to be impressed, and the individual to make a better use of them. To "consider" Christ means to behold Him, not simply by a passing glance or giving to Him an occasional thought, but by the heart being fully occupied with Him. "Set Me as a seal upon thine heart" Song 8:7, is His call to us. And it is our failure at this point which explains why we know so little about Him, why we love Him so feebly, why we trust Him so imperfectly.

A. W. Pink

Consider the Apostle and High Priest - settle your mind.  The word consider literally comes from two Greek words which means " to put the mind down."  He’s saying you may be unsettled about some things but here’s one thing where you need to settle your mind, put your mind down, nail it down tight, don’t go anywhere on this point, settle your mind on the Lord Jesus Christ.  Today, no less than in the first century everything about a person’s religion can be answered in how they think about the Lord Jesus Christ.  Everything!  No matter what!  Their theology, their view of salvation, their view of Christian living, their view of authority, their whole world view can be answered when you get to the bottom line of what they really think about the Lord Jesus Christ.  So, for us today, no less than in the gospels, when Jesus asks the question, " What think ye of Christ, who’s Son is He?" it is a relevant question, it lies at the heart of every issue about our faith.  Every issue! 275

Repeatedly in the gospels Jesus refers to Himself as either coming from or being sent from the Father.  It’s a similar word, but only here in the entire New Testament does inspired scripture refer to Jesus as the Apostle of our faith or profession.  The word " apostle" literally (if you will look it up in a New Testament Greek dictionary) means " one who is sent" – not one who volunteers and goes on his own but one who is sent - but implied in the word is far more, it is one who is sent as an official messenger with endued powers that accompany that message, not terribly unlike the role in our national politics of ambassador.  He is sent by our government to a foreign country with specific powers vested in that office as he functions in the interest of United States citizens who are living abroad in that country.  The Lord Jesus Christ in this role is compared to Moses.

275

Heb 3:2-19 "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 than Moses, inasmuch as he who hath builded the house hath more honour than the house. For every house is builded 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 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. Wherefore (as the Holy Ghost saith, To day if ye will hear his voice, Harden not your hearts, as in the provocation, in the day of temptation in the wilderness: When your fathers tempted me, proved me, and saw my works forty years. Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways. So I sware in my wrath, They shall not enter into my rest.) Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called To day; lest any of you be hardened through the deceitfulness of sin. For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end; While it is said, To day if ye will hear his voice, harden not your hearts, as in the provocation. For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses. But with whom was he grieved forty years? was it not with them that had sinned, whose carcases fell in the wilderness? And to whom sware he that they should not enter into his rest, but to them that believed not? So we see that they could not enter in because of unbelief."

A Greater Than Moses Heb 3:1-19

What is the writer’s purpose in Hebrews? He is concerned to demonstrate the superior value of the Christian faith to the Jew’s religion. Under the relentless pressure of persecution, the Hebrew Christians to whom he writes are considering a return to Judaism. Such a return, the writer argues, would constitute the abandoning of the superior for the inferior, the substitution of the shadow for the substance.

The Jews greatly valued their religion because it had been given through eminent prophets like Samuel, Elijah, and Daniel and through the medium of angels. The Christian faith, however, was superior to the Jewish religion because it came directly from the Son of God, One who is superior to prophets and angels. The Jews, furthermore, highly esteemed Moses, a man who spoke "face to face with God" and was sent as God’s special messenger to the fathers. Through Moses, God delivered the people from Egypt, gave the Law, and led them through the wilderness. He was God’s "apostle" [i.e. one who is sent on a special mission], God’s "prophet," {De 18:15} and God’s mediator [the word "priest" in Heb 3:1 (pontifex) means "bridge builder" or "mediator"]. But Christianity has the advantage over the Jew’s religion because the Lord Jesus Christ is superior to Moses. In fact, He is our "Moses," our prophet and mediator, as Moses himself predicted:

"I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth, and he shall speak unto them all that I command him. And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him." {De 18:18-19}

Jesus is, then, the fulfillment of this prophecy. He is superior to Moses in terms of the fact that Moses was God’s servant but Jesus is God’s Son. The author of the Christian religion, then, is preferable to Moses. He is the builder of the "house of God;" Moses was merely a part of that "house." The danger of apostasy from the Christian faith, then, is more grave than the consequences of disobedience to Moses. The question inherent in these words is sobering: "Are you in God’s household? Are you a part of his dwelling place among men?" The writer answers that participation in "God’s house" is conditional on "holding fast the confidence and the rejoicing of the hope firm unto the end." {Heb 3:6}

What exactly is he saying? He is saying: "You claim that Moses is your leader? Very well, then. Moses was faithful to God. He held fast the revelation that God gave to him. That revelation pointed forward to a greater Prophet that God would raise up. Now that greater Prophet has come. His name is Jesus Christ. Just as Moses was faithful to hold fast God’s truth, Jesus Christ was faithful to the truth the Father committed to him. You have ‘professed’ {Heb 3:1} faith in Him, leaving the inferior (Moses’ law) for the superior (Christ’s gospel). But now, you are in danger of apostasy; you are ready to abandon your confession of Christ and return to the Jew’s religion. Be aware, then, that you are in danger of forfeiting God’s presence, for you are only His ‘house,’ that is, He will only dwell among you ‘if you hold fast’ your confession at the beginning until the very end. You must be faithful, like Moses and like Jesus, if you want God to acknowledge you as His special people."

In the light of this riveting argument, the writer proceeds to startle them with the second warning in the epistle- a warning against "unbelief." Don’t let your heart become hardened, he warns. Alluding to the failure of the Israelites to trust God in the wilderness, he implies that they are responding in the same way in the midst of their adversity. The Israelites murmured and complained, questioning "Is the Lord among us or not." {Ex 17:1-7} They accused Him of leading them out into the wilderness to die. Finally they conspired to appoint themselves a leader to return back to Egypt. {Nu 14:1-4} At that point, God’s patience was exhausted. He would tolerate their unbelief no longer. Since they wished to die instead of trusting Him to supply their needs and protect them each day, He granted their request. The people dropped dead, one by one, beneath the scorching Arabian sun. The story stands as an everlasting reminder of the seriousness of unbelief and the subtle danger of a gradual hardening of the heart.

"Hebrews," the writer warns, "guard your heart. Don’t repeat the mistake of your forefathers. Beware of the hardened heart of unbelief. Instead, hold fast your confidence and hope. Consider Jesus who was faithful to his task. Remember your confession of Christ at the beginning and be faithful to the very end. Don’t murmur or complain, lest you provoke the Lord to anger."

373

PBC: Heb 3:5

Jesus as a Son over His own house!  He wasn’t a servant – it belonged to Him.  Moses was faithful in all of his house as a servant for a testimony of those things that should be spoken after, but Jesus as a Son over His own house, whose house are we if we continue in the rejoicing of the hope firm unto the end.  Yes, there’s something for you to do in the hope that He has given you.  Continue to rejoice in it - He’ll dwell in your heart.  You’re His house.  You’re His dwelling place.  You’re where He is to dwell and He dwells in our hearts as we journey down the rugged road of life and all of these things that He was doing was not to stand and read the law to us but He would say to His children, " Children I know that you make mistakes.  I even know your thought afar off" and let me assure you that you have a High Priest at the right hand of God and telling you very carefully that you can reach out and touch Him by the feeling of your infirmities and One that will say unto you, " Cast all your cares on Me."  You couldn’t do that under the law.  Cast all your cares on Me – for He careth for you.

Eld. I W. Gillam

PBC: Heb 3:6

" if we hold fast the confidence" SGreek: 3954. parrhesia He's not questioning God's elective purpose nor God's effectiveness in election, he's just admonishing wavering believers. 

All Jews were brothers in Abraham, but all Jews did not participate equally in the blessings of God to the children of Abraham.  Why?  Because they were not all equally obedient and respectful to the words of God.  The blessings God poured out upon His people in their time (the Old Testament Jew, the New Testament Christian) were in exact relationship - not proportional to - Thank the Lord, He always gives more than He gets but they were in relation to faithful obedience.  The whole twelve tribes came from Abraham, but when Solomon died the greater part of ten tribes rebelled from the divine authority and within 300 years lost forever their identity as Abraham's children.  You tell me just because you are a child of Abraham you have equal access to blessings and frankly don't tell me because you're a child of God you have equal access  to the blessings of God here in time.  You don't!  Your blessing is in direct correlation to your faithfulness to the words revealed by God in scripture.  You can be His child but frankfully in the sense of this text not live in His house.

Leon Morris makes a comment on this passage:  "the word parrhesis SGreek: 3954. parrhesia has about it the feeling of being quite at home where words flow freely."  What this text is talking about is that warm familial relationship and the joys that go with it when you live in faithful obedience to the Lord.  He's not the Sunday, mystical figure you hear about at Church but never think about for six days out of the week.  He's not the person who is written about in that book you never open except to put in a death notice or a birth notice or a dried flower and keep on your coffee table as a look-book.  This text is talking about an intimate family member that you love and respect and you miss when you're not with Him.  That's the house he's talking about here and we're that house when we live with Him all the time instead of visiting Him on Sunday morning. 275 

What exactly is he saying? He is saying: " You claim that Moses is your leader? Very well, then. Moses was faithful to God. He held fast the revelation that God gave to him. That revelation pointed forward to a greater Prophet that God would raise up. Now that greater Prophet has come. His name is Jesus Christ. Just as Moses was faithful to hold fast God’s truth, Jesus Christ was faithful to the truth the Father committed to him. You have ‘professed’ Heb 3:1 faith in Him, leaving the inferior (Moses’ law) for the superior (Christ’s gospel). But now, you are in danger of apostasy; you are ready to abandon your confession of Christ and return to the Jew’s religion. Be aware, then, that you are in danger of forfeiting God’s presence, for you are only His ‘house,’ that is, He will only dwell among you ‘if you hold fast’ your confession at the beginning until the very end. You must be faithful, like Moses and like Jesus, if you want God to acknowledge you as His special people."

71

PBC: Heb 3:11

Alluding to the failure of the Israelites to trust God in the wilderness, he implies that they are responding in the same way in the midst of their adversity. The Israelites murmured and complained, questioning " Is the Lord among us or not." Ex 17:1-7 They accused Him of leading them out into the wilderness to die. Finally they conspired to appoint themselves a leader to return back to Egypt. Nu 14:1-4 At that point, God’s patience was exhausted. He would tolerate their unbelief no longer. Since they wished to die instead of trusting Him to supply their needs and protect them each day, He granted their request. The people dropped dead, one by one, beneath the scorching Arabian sun. The story stands as an everlasting reminder of the seriousness of unbelief and the subtle danger of a gradual hardening of the heart.

" Hebrews," the writer warns, " guard your heart. Don’t repeat the mistake of your forefathers. Beware of the hardened heart of unbelief. Instead, hold fast your confidence and hope. Consider Jesus who was faithful to his task. Remember your confession of Christ at the beginning and be faithful to the very end. Don’t murmur or complain, lest you provoke the Lord to anger."

71

Haydock: Heb 3:1

The....high priest of our profession. That is, of the faith we confess, or profess. Christ is also here called our apostle, i.e. sent by his Father. (Witham) ---

Jesus Christ is not only our apostle, he is the doctor, the legislator or the religion we profess. He is our high priest, who offered himself in sacrifice for the sanctification of his Church, and who is now exercising at the right hand of his Father the office of the priesthood in our behalf, both in heaven and on earth. We here see our dignity: we have a God for the apostle and high priest of our religion.

Haydock: Heb 3:2

Faithful to him, &c. To be made, may apply to Christ as man; but here the sense is, who made him head over all his Church. (Witham)

Haydock: Heb 3:3

Of greater glory, &c. The apostle shews Christ to be greater than Moses several ways. 1. Christ is as much above Moses, as an architect above the hour which he has made; for Christ (who, as God, made all things) is the builder of that very house, that is, of the house of Israel, of which Moses was only a part of a member. 2. Moses was only employed in the house, as a servant, to give testimony to others, as he was ordered. (Witham)

Haydock: Heb 3:6

Christ, as a Son in his own house: which house, or Church of the faithful are we: and Christ is our only Lord and Master, equally with the Father, and the Holy Ghost; but we are all members, and profitable members, if we retain firm confidence in him, and the glory of hope, or a glorious hope unto the end. (Witham) ---

Hitherto St. Paul endeavours to detach the Hebrews from Moses and the law, to attach them to Christ and his gospel. What follows, is an exhortation to persevere in the faith, lest we come to be cast off like the Jews.

Haydock: Heb 3:8

This alludes to the 17th chapter of Exodus, where the history of provocations and contradictions of the Israelites is related at large.

Haydock: Heb 3:11

As I have sworn in my wrath: [1] if they shall enter into my rest. But if here implies the same as they shall not. See Mark viii. 12. And that this is the sense here, appears by the 18th verse, where it is expressly said, they should not enter into his rest; i.e. to rest in the land of Chanaan [Canaan], promised to them. (Witham)

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[BIBLIOGRAPHY]

Si introibunt, Greek: ei eiseleusontai.

Haydock: Heb 3:12

Take heed, &c. Not to imitate their incredulous obstinacy, lest you never enter into the place of eternal rest, by departing from God by sin. (Witham) ---

To abandon Christ is to abandon God, since Christ is God. He who denies the Son, believes not the Father, who has wrought so many miracles to sanction his mission. (1 John ii. 23.) It is of little consequence to eternity whether it be the doctrine of faith or life of faith we reject, if persons are equally lost by either practical or speculative infidelity.

Haydock: Heb 3:13

To day. The duration of the present life may be accounted but a day, which God destines for the trial of our faith and obedience; we ought, therefore, to labour hard during the short time of the present day, that we may live and reign with God for all eternity. We cannot too often entertain this truth in our hearts, if we wish to square our lives after the gospel. The heart of man becomes insensibly hardened to Christian truths, when its natural corruption is not courageously attacked.

Gill: Heb 3:1

Wherefore, holy brethren,.... The apostle calls the Hebrews "brethren", not because they were of the same natural stock and lineage, but because they were in the same spiritual relation; they all had the same Father, belonged to the same family, were the adopted sons of God, the brethren of Christ, of one another, and of the apostle; and they were "holy", not by birth, nor by their external separation from other nations, but through sanctification of the Spirit; and they were so by profession, and in the opinion of the apostle:

partakers of the heavenly calling; by which is meant not any business, or employment of life; nor a call to any office in church or state; nor a mere external call by the ministry of the word; but an internal special call of grace, to the enjoyment of the blessings of grace here, and to glory hereafter; and which is not according, to works, but according to the grace of God, and is by powerful, efficacious, and irresistible grace: and this is said to be "heavenly", because the grace by which the saints are called is from heaven, and it is to heaven they are called; and the means of their calling, the Gospel, is from heaven; and this epistle epithet is used to show the excellency of their calling, and to distinguish it from all others: and this the Hebrews are said to be "partakers of"; which shows, that God had not utterly cast off that people, and yet that they were not the only persons that enjoyed the grace of the effectual calling, they were but partners with others; and that the saints are alike sharers in this blessing, they are called in one hope of their calling; and it denotes the truth and reality of it: the duty they are exhorted to is,

to consider the apostle and high priest of our profession, Christ Jesus; the Alexandrian copy, the Vulgate Latin and Ethiopic versions, read, only "Jesus"; who is called "the apostle", because he was sent of God to preach the Gospel, work miracles, and do the will of God, particularly to obtain redemption and salvation for his people, which mission does not suppose any inequality of persons, or change of place, or any compulsion or disrespect to Christ, but love to men; and is to be understood of him as in office as Mediator, and shows his authority, and that he was no impostor. The high priest among the Jews was, on the day of atonement, considered as שליח, "an apostle", or "messenger" ^s; for so the elders of the sanhedrim address him on that day, saying,

"Lord high priest, we are the messengers of the sanhedrim, and thou art שלוחינו, "our apostle", or "messenger", and the messenger of the sanhedrim.''

And it follows here, and "the high priest of our profession"; which may be understood either objectively, whom they professed, both by words or deeds; for a profession of him should be public, visible, and sincere; or efficiently, he being the author, sum, and substance of the religion, faith, and Gospel which was professed by them: and he is to be "considered" in the greatness and dignity of his person, as the Son of God; and in his wondrous grace and love in assuming human nature, and dying for his people; and in the relations he stands in to them as a Father, husband, brother, friend; and in his several offices, as Mediator, and particularly as sent of God, to be the Saviour of sinners; and as the high priest, who has offered himself a sacrifice, and ever lives to make intercession; and all this to encourage the saints to hold fast their profession of him.

Gill: Heb 3:2

Who was faithful to him that appointed him,.... Or "made him"; Christ, as man, was made, but not as God; nor is the apostle speaking of the divine nature of Christ, but of his offices: wherefore this phrase designs the constitution and settlement of him in office; which may take in the eternal appointment of him as Mediator; the open promise of him in time; his mission, unction, and attestation from God; and his manifestation and declaration as such, at his ascension and session at God's right hand, when he was made Lord and Christ. Now, as Mediator, he had a trust reposed in him; as the persons of all God's elect, and a fulness of all grace for them; the treasures of wisdom and knowledge, and eternal life and happiness; and also the glory of God in their salvation: which trust he has faithfully discharged as an apostle, and high priest; in a declaration of the whole will of God; in acknowledging it was his Father's doctrine he brought, and in seeking not his own, but his Father's glory; in redeeming and saving the persons committed to him; in distributing his grace to them; and in bringing them safe to glory; and in taking care of things pertaining to God:

as also Moses was faithful in all his house; the passage referred to is in Num 12:7 and which seems not so much to intend the fidelity of Moses in managing the affairs of God's house, as the largeness of the trust reposed in him, the dignity and honour conferred on him, and the power and authority he was invested with, in having the whole house of Israel committed to his care and charge, in which he exceeded all other prophets; and so the faithfulness of Christ is not so much to be understood of the discharge of his trust, as of the trust itself; and the sense is, that he was trusted much by God the Father, who constituted him Mediator, even as Moses was; and this sense best agrees with Heb 3:5. And De Dieu has observed, that the Hebrew word נאמן, in Misnic writings ^t, signifies, as it does, one that is trusted, or is fit to be trusted, as Christ and Moses were; though the former is much more worthy than the latter, as follows.

Gill: Heb 3:3

For this man was counted worthy of more glory than Moses,.... Moses was counted worthy of glory and honour, and had it given him, both by God and by men; by God, as appears from the work he called him to, to deliver his people Israel, to reveal his mind and will to them, and to rule and govern them; and from the favours he showed him, as the miracles he did by him, the near converse he admitted him to, and the view he gave him of his glory, which he made to pass before him, and his regard to him at his death and burial, as well as the testimony he gave of him; and he was counted worthy of honour by men, and who gave it him, as Pharaoh and his people, and the Israelites. The Jews give very great commendations of him; they call him a father in the law, a father in wisdom, and a father in prophecy ^u; and say, that he is the father, master, head, and prince of all the prophets ^w; yea, the great prophet expected in the last days, they say, will be but next to Moses, their master ^x: they observe, that there were more miracles wrought by, and for him, than were wrought by, and for all the prophets that have been since the world began ^y; so that he not only exceeded them in the excellency and sublimity of prophecy, but in the multitude of miracles; but Christ is worthy of more glory than Moses, and has it given him by God, angels, and men: he is a greater Saviour than Moses; Moses was but a temporal saviour, but he is the author of spiritual and eternal salvation: he is a greater prophet than Moses, being the only begotten Son of God, who lay in the bosom of the Father, and has declared him, his mind and will, his Gospel, grace, and truth, as Moses never did: he is a greater King than he, being made higher than the kings of the earth: he did more miracles than Moses, and had a greater testimony from God than he had, as that he was his beloved Son, and to be heard; he was also raised, from the dead, and is set down at the right hand of God, and is appointed Judge of all; he is ministered to, and worshipped by angels, is believed on by men, who ascribe the whole glory of their salvation to him.

Inasmuch as he who hath builded the house hath more honour than the house; this "house", or "temple", as the Arabic version renders it, is the church, of which Christ is the builder; though not to the exclusion of the Father and the Spirit, who are coefficient builders with him, nor of ministers of the Gospel as instruments, nor of believers in a private capacity, who build up one another; but he has the chief concern in the building, which lies in the conversion of souls, and in the edification of them, and is carried on by his Spirit in the ministry of the word and ordinances, and from hence he has a glory; see Zec 6:12 a greater glory than Moses, seeing he was but a part of this house, at most but a pillar in it; but Christ is the builder, foundation, and cornerstone.

Gill: Heb 3:4

For every house is built by some man,.... Or by some one; for a house does not build itself: this is true of houses properly taken, or improperly, as nations, tribes, families, and kindred, of the whole church in general, of particular congregations, and of individual believers; the greatest saints, even apostles and prophets, such an one as Moses, are built by and upon Christ; their persons are built on him; they receive all their gifts for edification from him, and their success is owing to him; though they are to be esteemed of in their proper places: the apostle's design is to bring down the high esteem the Jews had of Moses, that they might rightly value Christ.

But he that built all things is God; Christ has built all things, and therefore he is God, and must be infinitely above Moses; for this is not to be understood of God and of the creation of the world, and of all things in it by him; but of Christ, and of his building the church, and of his ordering and managing of that, and all affairs relating to it; such as the constitution of it, settling the worship of God, and the ordinances in it, the redemption and salvation of the members of it, and its rule and government; all which prove him to be God, and above Moses.

Gill: Heb 3:5

And Moses verily was faithful in all his house as a servant,.... Moses was not only a servant to the Israelites, but he was also the Lord's servant, a servant of his choosing, sending, and approving; he was a servant in holy things, and served the Lord heartily, sincerely, and ingenuously, with all becoming fear and reverence, respect, and honour, and with all ready and cheerful obedience; the house in which he was a servant, was not his own, but belonged to God, even the Son of God, as appears from the following verse; he was not a servant in the world, and with respect to civil things, and the affairs of Providence, but in the church of God, and in divine things; and he was faithful here, and that in all things; he did all things exactly according to the pattern showed him in the Mount; and the apostle strongly affirms all this, as well he might, since there was full proof of it, and God himself had bore a testimony to it: and the end of his being a servant here was,

for a testimony of those things which were to be spoken after; these words may regard his faithful testification of God's will to the people of Israel, after he was fixed as a servant in God's house; or what he said afterwards concerning the Messiah, of whom he spake and wrote, and of whom he bore an honourable testimony, Deu 18:1 or they may have respect to the things spoken after Moses's time, by the prophets, Christ, and his apostles, which agreed with the testimony of Moses; or to the things afterwards spoken of in this epistle; to which may be added, that Moses in his office was typical of things to be spoken and done by the Messiah, when he came; as his deliverance of the children of Israel out of Egypt; his leading them through the Red sea and wilderness, to Canaan's land; his giving them the law from Mount Sinai; the erection of the tabernacle, with all its furniture, and the institution of sacrifices and the like.

Gill: Heb 3:6

But Christ as a Son over his own house,.... As Moses was not, though the Jews say that he was מאריה דבית ^a and בעל הבית ^b, "lord and master of the house"; yea, and בן בית, "the Son of the house" ^c; but this he was not: Christ is the Son and heir, the Lord and master; he is a Son, not by creation, or by adoption, or by office, but by nature: hence it appears that he is God, and is equal with God; and this his sonship is the foundation of his office, and he becomes the heir of all things: and when he is said to be "as a Son", it does not intend mere resemblance; but is expressive of his right to heirship and government, and of the esteem and reverence he had in his house, and of his fidelity as a Son there; and though he was a servant, as man and Mediator, and had a great piece of service to perform, and which he has performed with diligence and faithfulness, yet he was also a Son, Lord and heir, as Moses was not; and he is over the house of God, as King, priest, and prophet in it, and as the firstborn, Son and heir, and as the master and governor of it; and which is called his own, because given him by the Father, purchased by himself, and which he has built, and in which he dwells:

whose house are we; believers in Christ, whether Jews or Gentiles; who, as lively stones, are built up a spiritual house, in whom Christ dwells by faith, and over whom he presides and reigns:

if we hold fast the confidence and the rejoicing of the hope firm unto the end. These words are not to be understood as a condition of the former assertion; nor is a final falling away from grace to be inferred from hence, for the supposition proves not such an inference, but the contrary; namely, that they that have true faith, hope, and confidence, shall keep them to the end; and therefore are the house of Christ: besides, the doctrine of apostasy is quite repugnant to the apostle's argument; according to which, Christ might have no house, and can have none till men have persevered: but the apostle's design is to give a word of exhortation to himself and others, to hold fast the confidence; and so the words are rather descriptive of the persons, who are the house of Christ; such who have a good hope, through grace, wrought in them, and can rejoice in hope of the glory of God; and can use freedom of speech and boldness at the throne of grace; and have an holy confidence of interest in the love of God, and salvation by Christ, and go on in the exercise of these graces to the end of their days.

Gill: Heb 3:7

Wherefore, as the Holy Ghost saith,.... In Psa 95:7

today if you will hear his voice; either the precepts of Christ, to hear which is to obey them; and this is an acknowledgment to Christ as King of saints, and is a testimony of love to him, and is wellpleasing in his sight; and in which the saints find pleasure themselves, and profit also: or the Gospel of Christ, which is a voice of love, grace, and mercy; of peace and reconciliation; of pardon and righteousness; of liberty, redemption, and salvation by Christ; and to hear it, is not only to hear it externally, but internally, so as to understand it, and distinguish it from the voice of a stranger, and to approve of it, and believe it, and put in practice what is heard: and "today" may intend some festival day in David's time, when, and on account of which, this psalm was penned; as the feast of tabernacles, which was a type of Christ tabernacling in human nature; or it may regard the time of man's life, while it is day, or the present instant of life: or rather the whole Gospel dispensation. The psalm from whence these and some following words are taken, belongs to the Messiah; for the person the subject of it, is called the rock of our salvation; and every thing in it is applicable to him; as the ascription of deity, and divine worship; the creation and preservation of the universe; yea, he is represented as a shepherd, and the saints as his sheep; which plainly points at the office of Christ; and these very words are often made use of by the Jews, and applied to the Messiah, showing that if the Jews would repent but one day, or keep the sabbath but one day, the son of David, the Messiah, would come; since it is said, "today if you will hear his voice" ^d; which the Chaldee paraphrase renders מימריה, "his Word", his essential Word, the Lord Jesus Christ.

Gill: Heb 3:8

Harden not you hearts,.... There is a natural hardness of the heart; the heart of man is like a stone, destitute of spiritual life, motion, and activity; it is senseless, stupid, impenitent, stubborn, and inflexible, on which no impressions can be made, but by powerful grace: and there is an acquired, habitual, and voluntary hardness of heart, to which men arrive by various steps; as entertaining pleasing thoughts of sin; an actual commission of it, with frequency, till it becomes customary, and so habitual; an extenuation or justification of it, and so they become hardened against all reproofs and sermons, and to all afflictions and judgments; are insensible and past feeling, and openly declare for sin, and glory in it: and there is a hardness which God's people are liable to, and should guard against; and which is brought on by a neglect of private and public worship, and by keeping bad company, and through the ill examples of others, and by giving way to lesser sins; for all sin is of an hardening nature:

as in the provocation, in the day of temptation in the wilderness; the Jews provoked God in the wilderness by their unbelief, murmurings, ingratitude, and idolatry; and they tempted him there by distrusting his power and goodness; hence one of the places in which they murmured against him was called Massah and Meribah, Exo 17:7 and it is an aggravation of their sin, that it was in the wilderness, after they had been just brought out of bondage into liberty, and had lately had such an instance of the power and goodness of God, in bringing them through the Red sea; and where they could have no human supplies, and therefore should have been entirely dependent on God, and trust in him.

Gill: Heb 3:9

When your fathers tempted me,.... This the apostle cites and repeats, to expose the glorying of the Jews in their ancestors; to dissuade them from following their sinful practices; to deter them from the same by observing both their sin and punishment; and to heighten their regards to the voice and Gospel of Christ:

proved me; this is either an explication of the former phrase; or it may design the experience this people had of the power and goodness of God, notwithstanding their tempting and provoking the Lord by a distrust of them; which is an aggravation of their sin and ingratitude, and shows the forbearance of God, and that wicked men may partake of outward favours:

and saw my works forty years; that is, God's works of providence, in furnishing them with the necessaries of life, in guiding, protecting, and supporting them for the space of forty years, in the wilderness; and his miracles, and the punishment of their enemies; yet they saw and perceived not, but all this time sinned against the Lord, see Deu 29:2 the space of time, forty years, is in the psalm placed to the beginning of the next verse, and is joined with God's grief and indignation at the people, as it is also by the apostle, in Heb 3:17 but the people's sin, and God's grief at it, being of equal duration, it matters not to which it is placed, and therefore to both; perhaps, one reason of its being repeated, and so much notice taken of it is, because there was just this number of years from Christ's sufferings, to the destruction of Jerusalem; which the apostle might have in view.

Gill: Heb 3:10

Wherefore I was grieved with that generation,.... דור המדבר, "the generation of the wilderness", as the Jews often call them; and which they say was more beloved than any generation ^e; and yet they will not allow them a part in the world to come; See Gill on Heb 3:11. When God is said to be grieved with them, it is to be considered as an anthropopathy, as speaking after the manner of men, as in Gen 6:5. The word signifies, that he was wearied by them, and weary of them; that he loathed them, and was displeased with them; it shows the notice God took of their sin; the heinousness of it, his displicency at it, and determination to punish it: the cause of his grief and indignation were their unbelief, ingratitude, and idolatry:

and said, they do alway err in their heart; all sins are errors, or aberrations from the law of God; all men err in this sense: these people erred in their hearts, for there is error in the understanding, and will, and affections, as well as in life and actions; and they may be said to err in their hearts, because their sins not only sprung from the heart, but they were done heartily, or with their hearts, and that continually; which shows the sottishness of this people: their stubbornness and rebellion; their want of integrity, and their constancy in sinning: heart sins, as well as others, are taken notice of by God:

and they have not known my ways; they did not take notice of God's ways of providence towards them; nor did they approve of, and delight in his ways of worship and duty, or in his commands.

Gill: Heb 3:11

So I sware in my wrath,.... Swearing is ascribed to God, to show the certainty of the thing spoken of; as of mercies, when he swears in love, and by his holiness; so here, of punishment, when he swears in wrath, in indignation, in sore displeasure, and the threatened evil is irrevocable and inevitable:

they shall not enter into my rest; into the land of Canaan, called God's rest, because he promised it, and gave it to the Israelites as their rest; and where he himself had a place of rest; and where he gave the Messiah, the author of peace and rest; and which was a type of heaven, that rest from toil and labour, which remains for the people of God; and into which it is said this generation did not enter; for the Jews say ^f,

"the generation of the wilderness have no part in the world to come:''

but this seems too harsh, for doubtless there were many who died in the wilderness, that went safe to heaven, notwithstanding all their sins and provocations.

Gill: Heb 3:12

Take heed, brethren,.... This exhortation is grounded upon the state and case of their ancestors before given, as a warning and caution to the then present Hebrews; and whom the apostle styles "brethren", to show that he had no hard thoughts of them, and that his jealousy was a godly one, and not an evil suspicion; and may teach us that all exhortations, admonitions, and reproofs should be given in love:

lest there be in any of you an evil heart of unbelief; or such an evil heart, in which unbelief prevails, and is predominant: there is in every man, whether a profane sinner, or an hypocritical professor, an evil heart, and an unbelieving one; and there is unbelief in regenerate persons, which when cherished and encouraged by them is a great evil, and should be avoided; and this sin is aggravated by the many instances of God's grace, and by the many declarations of it, and by the exceeding great and precious promises God has made, and by the great discoveries of his love to their souls in times past: and this sin, when it gets ahead, has a very great influence on the heart, to make it evil; and unbelief was the first sin of man, at least it very early appeared; it is the mother sin, and puts persons upon every sin; it defiles the conscience, hardens the heart, renders the word unprofitable, unfit for duty and makes men unstable, and therefore to be shunned; and especially because of the dreadful effect following:

in departing from the living God; that is, from Christ, who is the Son over his own house, and whose voice is to be heard; for of no other is the apostle speaking in the context; and who is not only the Son of the living God, but he is himself the living God; he is life in himself, and is the fountain and author of life, natural, spiritual, and eternal. This is mentioned to exalt the person of Christ, the apostle and high priest of our profession; and to discover the greatness and heinousness of the sin of such as depart from him and his Gospel, and to deter men from it: there is a final and total departure from Christ, from his Gospel and ordinances, from his people, and from a former profession of faith, which is never to be found in true believers; for they are as Mount Zion, which can never be removed; but there is a partial departure, and for a while, which they are liable to, and is attended with bad effects to them, and should be guarded against: saints should take heed of themselves, and of their hearts, and of the unbelief of them, that they do not in the least depart from Christ, by letting go their hold of him, or by a non-exercise of faith upon him; and this should be the care and concern of every individual member of the church, and at all times; unbelief is very dishonourable to God and Christ; contradicts the word and promises of God; is uncomfortable to the saints; it is a sin that very easily besets, and is very provoking to God, and is highly resented by him.

Gill: Heb 3:13

But exhort one another daily,.... In order to prevent unbelief and apostasy. The phrase is sometimes rendered, "comfort one another", or, "yourselves together", as in 1Th 5:11 which the saints may do, by discoursing together about divine things; by praying together; by instructing one another in the doctrines of the Gospel; by putting one another in mind of the covenant of grace, and its promises; and by observing the near approach of everlasting happiness with Christ. And though the business of exhortation greatly belongs to ministers of the word, yet it ought not to be neglected by private believers; who ought, when it becomes necessary, to exhort one another to prayer; to an attendance on the word and ordinances; to a regard to their conversations; to a close adherence to their profession; and to a believing view and consideration of Christ, the apostle and high priest of it; and to a due concern for his truth and interest: and this should be done in love, with good and consolatory words, and in things, in which the saints are concerned, and do themselves regard; and it is an affair which requires prudence and faithfulness; and supposes that God's own people may be dull, heavy, and sluggish; and this is to be done "daily", every day, as often as there is an occasion, and an opportunity for it; and

while it is called today; while the Gospel dispensation continues; or while the time of life lasts. This shows that the phrase "today", in Psa 95:7 did not respect David's time only. The Syriac version renders it, "until that day which is called today": until the everlasting day appears, when there will be no need of such exhortations, nor any danger of what follows:

lest any of you be hardened through the deceitfulness of sin; actual sin, which is a transgression of the law; every sin is of an hardening nature, and by being often committed, an habit is contracted, and a callousness brought upon the heart and conscience; or the corruption of nature, indwelling sin, may be meant; an evil and a corrupt heart, which deceives through promises of pleasure, or profit to a man's self, or of secrecy and impunity; it suggests the power a man has to repent at pleasure, and the mercy of God, by which means the man is drawn in to it, and by frequent repeating it, grows hardened in it.

Commentary -- Verse Notes / Footnotes

NET Notes: Heb 3:1

¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

² tn Grk “of our confession.”

NET Notes: Heb 3:2

¹ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

² tc ‡ The reading adopted by the translation follows a few early mss and some versions (Ì^13,46vid B vg^ms co Ambr). The majority of mss (א A C D Ψ 0243 0278 33 1739 1881 Ï lat sy) insert “all” (“in all his house”), apparently in anticipation of Heb 3:5 which quotes directly from Num 12:7. On balance, the omission better explains the rise of ὅλῳ ({olw, “all”) than vice versa. NA²⁷ puts ὅλῳ in brackets, indicating doubts as to its authenticity.

NET Notes: Heb 3:5

¹ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

² sn A quotation from Num 12:7.

NET Notes: Heb 3:6

¹ sn The Greek makes the contrast between v. 5 and v. 6a more emphatic and explicit than is easily done in English.

² tn Grk “his”; in the translation the referent (God) has been specified for clarity.

³ tn Grk “whose house we are,” continuing the previous sentence.

⁴ tc The reading adopted by the translation is found in Ì^13,46 B sa, while the vast majority of mss (א A C D Ψ 0243 0278 33 1739 1881 Ï latt) add μέχρι τέλους βεβαίαν (mecri telou" bebaian, “secure until the end”). The external evidence for the omission, though minimal, has excellent credentials. Considering the internal factors, B. M. Metzger (TCGNT 595) finds it surprising that the feminine adjective βεβαίαν should modify the neuter noun καύχημα (kauchma, here translated “we take pride”), a fact that suggests that even the form of the word was borrowed from another place. Since the same phrase occurs at Heb 3:14, it is likely that later scribes added it here at Heb 3:6 in anticipation of Heb 3:14. While these words belong at 3:14, they seem foreign to 3:6.

⁵ tn Grk “the pride of our hope.”

NET Notes: Heb 3:7

¹ sn The following quotation is from Ps 95:7b-11.

² tn Grk “today if you hear his voice.”

NET Notes: Heb 3:9

¹ tn Grk “tested me by trial.”

NET Notes: Heb 3:10

¹ tn Grk “they are wandering in the heart.”

NET Notes: Heb 3:11

¹ tn Grk “if they shall enter my rest,” a Hebrew idiom expressing an oath that something will certainly not happen.

NET Notes: Heb 3:12

¹ tn Or “take care.”

² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

³ tn Grk “that there not be in any of you.”

⁴ tn Or “deserts,” “rebels against.”

⁵ tn Grk “in forsaking the living God.”

Geneva Bible: Heb 3:1

Wherefore, ^{( 1 )} holy brethren, partakers of the heavenly calling, consider the ^{( a )} Apostle and High Priest of our ^{( b )} profession, Christ Jesus;

^{( 1 )} Having laid the foundation that is to say, declared and proved both the natures of one Christ, he gives him three offices, that is, the office of a Prophet, King and Priest, and concerning the office of teaching, and governing, compares him with Moses and Joshua from (Hebrews 3:1-4:14), and with Aaron concerning the priesthood. He proposes that which he intends to speak of, with a grave exhortation, that all our faith may be directed towards Christ, as the only everlasting teacher, governor, and High Priest.

^{( a )} The ambassador or messenger, as in (Rom 15:8) he is called the minister of circumcision.

^{( b )} Of the doctrine of the gospel which we profess.

Geneva Bible: Heb 3:2

^{( 2 )} Who was faithful to him that ^{( c )} appointed him, ^{( 3 )} as also Moses [was faithful] in all his house.

^{( 2 )} He confirms his exhortation with two reasons, first of all because Christ Jesus was appointed as such by God: secondly, because he thoroughly executed the offices that his Father commanded him.

^{( c )} Apostle and High Priest. ^{( 3 )} Now he comes to the comparison with Moses, and he makes them like one another other in this, that they were both appointed rulers over God's house, and executed faithfully their office: but he later shows that there is great dissimilarity in the same comparison.

Geneva Bible: Heb 3:3

^{( 4 )} For this [man] was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house.

^{( 4 )} The first comparison: The builder of the house is better than the house itself, therefore Christ is better than Moses. The reason for the conclusion is this: because the builder of the house is God, which cannot be attributed to Moses; and therefore Moses was not the builder, but a part of the house: but Christ as Lord and God, made the house.

Geneva Bible: Heb 3:5

And ^{( 5 )} Moses verily [was] faithful in all his house, as a servant, for a testimony of those things which were to be spoken after;

^{( 5 )} Another comparison: Moses was a faithful servant in this house, that is, in the Church, serving the Lord that was to come, but Christ rules and governs his house as Lord.

Geneva Bible: Heb 3:6

But Christ as a son over his own house; ^{( 6 )} whose ^{( d )} house are we, if we hold fast the ^{( e )} confidence and the rejoicing of the hope firm unto the end.

^{( 6 )} He applies the former doctrine to his purpose, exhorting all men by the words of David to hear the Son speak, and to give full credit to his words, seeing that otherwise they cannot enter into that eternal rest.

^{( d )} That is, Christ's.

^{( e )} He calls confidence the excellent effect of faith (by which we cry Abba, that is, Father), and to confidence he adds hope.

Geneva Bible: Heb 3:7

Wherefore (as the Holy Ghost saith, To day if ye ^{( f )} will hear his voice,

^{( f )} So that God was to speak once again after Moses.

Geneva Bible: Heb 3:8

Harden not your hearts, as in the ^{( g )} provocation, in the day of temptation in the wilderness:

^{( g )} In the day that they troubled the Lord, or struggled with him.

Geneva Bible: Heb 3:10

Wherefore I was grieved with that generation, and said, They do alway ^{( h )} err in [their] heart; and they have not known my ways.

^{( h )} They are brutish and angry.

Geneva Bible: Heb 3:12

^{( 7 )} Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.

^{( 7 )} Now consider in the words of David, he shows first by this word "today" that we must not ignore the opportunity while we have it: for that word is not to be limited to David's time, but it encompasses all the time in which God calls us.

Geneva Bible: Heb 3:13

But exhort one another daily, ^{( i )} while it is called To day; lest any of you be hardened through the deceitfulness of sin.

^{( i )} While today lasts, that is to say, so long as the gospel is offered to us.

Commentary -- Verse Range Notes

TSK Synopsis: Heb 3:1-19

1 Christ is more worthy than Moses;

7 therefore if we believe not in him, we shall be more worthy punishment than hardhearted Israel.

Combined Bible: Heb 3:1-6

Superior to Moses.   

(Hebrews 3:1-6).   

Our present portion introduces us to the third division of the Epistle, a division which runs on to Hebrews 4:6. The first division, comprising but the three opening verses of the first chapter, evidences the superiority of Christ over the prophets. The second division, Hebrews 1:4 to the end of chapter 2, sets forth the superiority of Christ over the angels. The one we are now commencing treats of the superiority of Christ over Moses. "The contents of this section may be stated briefly thus: That the Lord Jesus Christ, the mediator of the new covenant, is high above Moses, the mediator of the old dispensation, inasmuch as Jesus is the Son of God, and Lord over the house; whereas Moses is the servant of God, who is faithful in the house. And upon this doctrinal statement is based the exhortation, that we should not harden our hearts lest we fail to enter into that rest of which the possession of the promised land was only an imperfect type. This section consists of two parts— a doctrinal statement, which forms the basis, and an exhortation resting upon it" (Saphir).  

Of all the godly characters brought before us in the Old Testament scriptures, there is not one who has higher claims on our attentive consideration than the legislator of Israel. Whether we think of his remarkable infancy and childhood, his self-sacrificing renunciation (Heb. 11:24-26), the commission he received from God and his faithfulness in executing it, his devotion to Israel (Exo. 32:32), his honored privileges (Exo. 31:18), or the important revolutions accomplished through his instrumentality; "it will be difficult to find," as another has said, "in the records either of profane or sacred history, an individual whose character is so well fitted at once to excite attachment and command veneration, and whose history is so replete at once with interest and instruction."  

The history of Moses was remarkable from beginning to end. The hand of Providence preserved him as a babe, and the hand of God dug his grave at the finish. Between those terms he passed through the strangest and most contrastive vicissitudes which, surely, any mortal has ever experienced. The honors conferred upon him by God were much greater than any bestowed upon any other man, before or since. During the most memorable portion of their history, all of God’ s dealings with Israel were transacted through him. His position of nearness to Jehovah was remarkable, awesome, unique. He was in his own person, prophet, priest and king. Through him the whole of the Levitical economy was instituted. By him the Tabernacle was built. Thus we can well understand the high esteem in which the Jews held this favored man of God— cf. John 9:28, 29.  

Yet great as was Moses, the Holy Spirit in this third section of Hebrews calls upon us to consider One who so far excelled him as the heavens are above the earth. First, Christ was the immeasurable superior of Moses in His own person: Moses was a man of God, Christ was God Himself. Moses was the fallen descendant of Adam. conceived in sin and shapen in iniquity; Christ was sinless, impeccable, holy. Again; Christ was the immeasurable superior of Moses in His Offices. Moses was a prophet, through whom God spake; Christ was Himself "the Truth," revealing perfectly the whole mind, will, and heart of God. Moses executed priestly functions (Exo. 24:6; 32:11); but Christ is the "great High Priest." Moses was "king in Jeshurun" (Deut. 33:5); Christ is "King of kings." To mention only one other comparison, Christ was the immeasurable superior of Moses in His work. Moses delivered Israel from Egypt, Christ delivers His people from the everlasting burnings. Moses built an earthly tabernacle, Christ is now preparing a place for us on High. Moses led Israel across the wilderness but not into the Canaan itself; Christ will actually bring many sons "unto glory." May the Holy Spirit impress our hearts more and more with the exalted dignity and unique excellency of our Savior.  

"Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus" (verse 1). There are three things in this verse which claim our attention: the exhortation given, the people addressed, the characters in which Christ is here contemplated. The exhortation is a call to "consider" Christ. The people addressed are "holy brethren, partakers of the heavenly calling." The characters in which the Savior is viewed are "the Apostle and High Priest."  

"Wherefore." This word gives the connecting link between the two chapters which precede and the two that follow. It is a perfect transition, for it looks both ways. In regard to that which goes before, our present verse makes known the use we are to make of it; we are to "consider" Christ, to have our hearts fixed upon Him who is "altogether lovely." In regard to that which follows, this basic exhortation lays a foundation for the succeeding admonitions: if we render obedience to this precept, then we shall be preserved from the evils which overtook Israel of old— hardening of the heart, grieving the Lord, missing our "rest."  

The exhortation given here is, "Wherefore . . . consider the Apostle and High Priest of our profession." Three questions call for answers: what is meant by "considering" Him; why we should do so; the special characters in which He is to be considered. There are no less than eleven Greek words in the New Testament all rendered "consider," four of them being simple ones; seven, compounds. The one employed by the Holy Spirit in Hebrews 3:1 signifies to thoroughly think of the matter, so as to arrive at a fuller knowledge of it. It was the word used by our Lord in His "consider the ravens, consider the lilies" (Luke 12:24, 27). It is the word which describes Peter’ s response to the vision of the sheet let down from heaven: "I considered and saw fourfooted beasts" (Acts 11:6). It is found again in Matthew 7:3, Romans 4:19, Hebrews 10:24. In Acts 7:31 "katanoeo" is rendered "to behold." In Luke 20:23 it is translated "perceived." In all, the Greek word is found fourteen times in the New Testament.  

To "consider" Christ as here enjoined, means to thoroughly ponder who and what He is; to attentively weigh His dignity, His excellency, His authority; to think of what is due to Him. It is failure to thoroughly weigh important considerations which causes us to let them "slip" (Heb. 2:1). On the other hand, it is by diligently pondering things of moment and value that the understanding is enabled to better apprehend them, the memory to retain them, the heart to be impressed, and the individual to make a better use of them. To "consider" Christ means to behold Him, not simply by a passing glance or giving to Him an occasional thought, but by the heart being fully occupied with Him. "Set Me as a seal upon thine heart" (Song 8:6), is His call to us. And it is our failure at this point which explains why we know so little about Him, why we love Him so feebly, why we trust Him so imperfectly.  

The motive presented by the Spirit here as to why we should so "consider" Christ is intimated in the opening "Wherefore." It draws a conclusion from all that precedes. Because Christ is the One through whom Deity is now fully and finally manifested, because He is the Brightness of God’ s glory and the very Impress of His substance; because, therefore, He has by inheritance obtained a more excellent name than the angels; because He, in infinite grace, became "all of one" with those that He came to redeem, having made propitiation for the sins of His people; because He is now seated at the right hand of the Majesty on High, and while there is "a merciful and faithful High Priest;" because He has Himself suffered being tempted and is able to succor them who are tempted;— therefore, He is infinitely worthy of our constant contemplation and adoration. The opening "Wherefore" is also an anticipatory inference from what follows: because Christ is worthy of more honor than Moses, therefore, "consider" Him.  

There are two special characters in which the Holy Spirit here bids us contemplate Christ. First, as "the Apostle." This has reference to the prophetical office of Christ, the title being employed because an "apostle" was the highest minister appointed in New Testament times. An apostleship had more honors conferred upon it than any other position in the church (Eph. 4:11): thus the excellency of Christ’ s prophetic office is magnified. The term apostle means one "sent forth" of God, endowed with authority as His ambassador. In John’ s Gospel Christ is frequently seen as the "Sent One," 3:34, 5:36, etc. The general function of Christ as a prophet, an apostle, a minister of the Word, was to make known the will of His Father unto His people. This He did, see John 8:26, etc. His special call to that function was immediate: "as My Father hath sent Me, so send I you" (John 20:21).  

Christ is more than an apostle, He is "the Apostle," that is why none others, not even Paul, are mentioned in this Epistle. He eclipses all others. He was the first apostle, the twelve being appointed by Him. His apostolic jurisdiction was more extensive than others; Peter was an apostle of the circumcision. Paul of the Gentiles; but Christ preached both to them that were nigh and to them that were far off (Eph. 2:17). He received the Spirit more abundantly than any other (John 3:34). With Him the Messenger was the message: He was Himself "the Truth." The miracles He wrought (the "signs of an apostle" 2 Corinthians 12:12) were mightier and more numerous than those of others. Verily, Christ is "the Apostle," for in all things He has the pre-eminence. The special duty for us arising therefrom is, "Hear ye Him" (Matt. 17:5)— cf. Deuteronomy 18:15, 18.  

The second character in which we are here bidden to "consider" Christ Jesus, is as the "High Priest of our profession." As the priesthood of Christ will come before us, D.V., in detail in the later chapters, only a few remarks thereon will now be offered. As we have already been told, the Lord Jesus is "a merciful and faithful High Priest in things pertaining to God" (Heb. 2:17). This at once gives us the principal feature which differentiates His priestly from His prophetic office. As Prophet, Christ is God’ s representative to His people; as "Priest," He is their representative before God. As the Apostle He speaks to us from God, as our High Priest He speaks for us to God. The two offices are conjoined in John 13:3, "He was from God, and went to God." Thus He fills the whole space between God and us: as Apostle He is close to me; as Priest, He is close to God.  

"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 Tim. 6:12, 13), and to set forth the faith which Christians profess (Heb. 4:14). Here it may be taken either for an act on our part— the confessing Christ to be "the Apostle and High Priest," or, the subject matter of the faith we profess. 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, for Christianity centers entirely around the person of Christ. The confession is that which faith makes, see Hebrews 10:23. The cognate of this word is found in Hebrews 11:13 and Hebrews 13:15, "giving thanks:" these two references emphasizing the "stranger and pilgrim" character of this profession, of which Christ Jesus is the Apostle and High Priest.  

It remains now for us to notice the people to whom this exhortation is addressed: they are denominated "holy brethren, partakers of the heavenly calling." These Hebrews were addressed as "brethren" because they belonged spiritually to the family of God. "He evidently refers to the blessed truth just announced, that Jesus, the Son of God, is not ashamed to call us brethren" (Heb. 2:11). He means therefore those who by the Spirit of God have been born again, and who can call God their Father. He addresses those of God who are in Christ Jesus, who were quickened together with Him; for when He rose from the dead He was ‘ the first-born among many brethren’ . He calls them ‘ holy brethren,’ because upon this fact of brotherhood is based their sanctification: ‘ He that sanctifieth and they who are sanctified are all of one’ " (Saphir). No doubt the "holy brethren" was also designed to distinguish them from their brethren according to the flesh, the unbelieving Jews. By his use of this appellation the apostle to the Gentiles evidenced his interest in and love for the Hebrews: he acknowledged and esteemed them as "brethren."  

"What an interesting and delightful view is thus presented to our minds of genuine Christians scattered all over the earth— belonging to every kindred, and people, and tongue, and nation— distinguished from one another in an almost infinite variety of ways, as to talent, temper, education, rank, circumstances, yet bound together by an invisible band, even the faith of the truth, to the one great object of their confidence, and love, and obedience, Christ Jesus— forming one great brotherhood, devoted to the honor and service of His Father and their Father, His God and their God! Do you belong to this holy brotherhood? The question is an important one. For answer, note Christ’ s words in Matthew 12:50" (Dr. J. Brown).  

"Partakers of the heavenly calling." This at once serves to emphasize the superiority of Christianity over Judaism, which knew only an earthly calling, with an earthly inheritance. The word "partakers" signifies "sharers of." The calling wherewith the Christian is called (Eph. 4:1) is heavenly, because of its origin— it proceeds from Heaven; because of the means used— the Spirit and the Word, which have come from Heaven; because of the sphere of our citizenship (Phil. 3:20); because of the end to which we are called— an eternal Heaven. Thus would the Holy Spirit press upon the sorely-tried Hebrews the inestimable value of their privileges.  

Finally, the whole of this appellation should be viewed in the light of the relation between those addressed and Christ. How is it possible for sinful worms of the earth to be thus denominated? Because of their union with the incarnate Son, whose excellency is imputed to them, and whose position they share. We are partakers of the heavenly calling because He, in wondrous condescension, partook of our earthly lot. 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 and pilgrims" here. Where our "Treasure" (Christ) is, there will our hearts be also. That is why we are here bidden to "consider" Him.  

"Who was faithful to Him that appointed Him, as also Moses was in all His house" (verse 2).  

"To speak of Moses to the Jews was always a very difficult and delicate matter. It is hardly possible for Gentiles to understand or realize the veneration and affection with which the Jews regard Moses, the man of God. All their religious life, all their thoughts about God, all their practices and observances, all their hopes of the future, everything connected with God, is with them also connected with Moses. Moses was the great apostle unto them, the man sent unto them of God, the mediator of the old covenant" (Saphir). Admire then the perfect wisdom of the Holy Spirit so plainly evidenced in our passage. Before taking up Christ’ s superiority over Moses, He points first to a resemblance between them, making mention of the "faithfulness" of God’ s servant. Ere taking this up let us dwell on the first part of the verse.  

"Who was faithful to Him that appointed Him." The chief qualification of an apostle or ambassador is, that he be Faithful. Faithfulness signifies two things: a trust committed, and a proper discharge of that trust. "Our Lord had a trust committed to Him... this trust He faithfully discharged. He sought not His own glory, but the glory of Him that sent Him; He ever declared His message to be not His own, but the Father’ s; and He declared the whole will or word of God that was committed unto Him" (Dr. John Owen). Christ was ever faithful to the One who sent Him. This was His chief care from beginning to end. As a boy, "I must be about My Father’ s business" (Luke 2:49). In the midst of His ministry, "I must work the works of Him that sent Me" (John 9:4). At the finish, "Not as I will, but as Thou wilt" (Matt. 26:39).  

"As also Moses was faithful in all His house." "The key to the whole paragraph is to be found in the meaning of the figurative term ‘ house,’ which so often occurs in it (just seven times, A.W.P.). By supposing that the word ‘ house’ here is equivalent to edifice, the whole passage is involved in inextricable perplexity. ‘ House’ here signifies a family or household. This mode of using the word is an exemplification of a common figure of speech, by which the name of what contains is given to what is contained. A man’ s family usually resides in his house, and hence is called his house. This use of the word is common in the Bible: ‘ The House of Israel,’ ‘ the House of Aaron,’ ‘ the House of David,’ are very common expressions for the children, the descendants, the families of Israel, Aaron and David. We have the same mode of speech in our own language, ‘ the House of Stuart,’ ‘ the House of Hanover.’ Keeping this remark in view, the verse we have now read will be found, short as it is, to contain in it the following statements:— Moses was appointed by God over the whole of His family: Moses was faithful in discharging the trust committed to him. Jesus is appointed by God over the whole of His family: Jesus is faithful in the discharge of the trust committed to Him" (Dr. J. Brown).  

"The house, the building, means the children of God, who by faith, as lively stones, are built upon Christ Jesus the Foundation, and who are filled with the Holy Ghost; in whom God dwells, as in His temple, and in whom God is praised and manifested in glory. The illustration is very simple and instructive. We are compared unto stones, and as every simile is defective, we must add, not dead stones, but lively stones, as the apostle in his epistle to the Ephesians speaks of the building growing. The way in which we are brought unto the Lord Jesus Christ and united with Him is not by building, but by believing. The builders rejected the ‘ chief corner-stone’ (Ps. 118:22); but ‘ coming unto Christ’ (1 Pet. 2:4, 5), simply believing, ‘ ye also, as lively stones, are built up a spiritual house.’ When we go about the works of the law we are trying to build, and as long as we build we are not built. When we give up working, then by faith the Holy Ghost adds us to Christ, and grafts up into the living Vine, who is also the Foundation. We are rooted and grounded. The house is one, and all the children of God are united in the Spirit" (Saphir).  

That which the Spirit has here singled out for mention in connection with Moses, the typical "apostle," is that he was faithful in all God’ s house, faithful in the discharge of his responsibilities concerning the earthly family over which Jehovah placed him. Although he failed personally in his faith, he was faithful as an "apostle." He never withheld a word which the Lord had given him, either from Pharaoh or from Israel. In erecting the tabernacle all things were made "according to" the pattern which he had received in the mount. When he came down from Sinai and beheld the people worshipping the golden calf, he did not spare, but called for the sword to smite them (Exo. 32:27, 28). In all things he conformed to the instructions which he had received from Jehovah (Exo. 40:16).  

"For this Man was counted worthy of more glory than Moses, inasmuch as He who hath builded the house hath more honor than the house" (verse 3). The apostle now proceeds to present Christ’ s superiority over Moses. But ere considering this, let us admire again the heavenly wisdom granted him in the method of presenting his argument. In the previous verse he has acknowledged the greatness of Moses, and here he also allows that he was worthy of glory, or praise. This would at once show that Paul was no enemy of Judaism, seeking to disparage and revile it. Equally striking is it to note how, in now turning the eyes of the Hebrews to One who is infinitely greater than Moses, he does not speak of his failures— his slaying of the Egyptians (Exo. 2), his slowness in responding to the Lord’ s call (Exo. 3,4), his angered smiting of the rock (Num. 20); but by presenting the glories of Christ.  

This third verse presents to us the first of the evidences here furnished of the superiority of Christ over Moses: He is the Builder of God’ s house; this, Moses never was. Its opening "For" 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 typical apostle. "The phrase, ‘ to build the house,’ is equivalent to, be the founder of the family. This kind of phraseology is by no means uncommon. It is said, Exodus 1:21, that God ‘ made houses’ to those humane women who refused to second the barbarous policy of Pharaoh in destroying the infants of the Israelites: i.e. He established their families, giving a numerous and flourishing offspring. In Ruth 4:11, Rachel and Leah are said to have built the house of Israel. And Nathan says to David, 2 Samuel 7:11: ‘ Also the Lord telleth thee that He will make thee a house;’ and what the meaning of that phrase is, we learn from what immediately follows, Hebrews 5:12’ (Dr. J. Brown).  

The contrast thus drawn between Christ and Moses is both a plain and an immense one. Though officially raised over it, Moses was not the founder of the Israelitish 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 (Heb. 2:10, 13— His "sons," His "children"), but He is also the Builder or the 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. 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.  

"For every house is builded by some man; but He that built all things is God" (verse 4). Here the Spirit brings in a 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 family, and Moses simply the member of one, He must be counted worthy "of more glory." In verse 4, proof of this is given, as the opening "for" denotes. The proof is twofold: Christ has not only built "the house," but "all things." Christ is not only the Mediator, "appointed" by God (verse 2), but He is God. To how much greater glory then is He justly entitled!  

"For every house is builded by some one," 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 ("framed," Hebrews 11:3) by Christ, for "all things were made by Him" (John 1:3), all things "that are in heaven, and that are in earth, visible and invisible" (Col. 1:16). Therefore Christ made Moses, as the whole family of Israel. "He that built all things is God." The Holy Spirit here designedly uses the Divine title because the work attributed to Christ (building the family of God) 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 the Son even as they honor the Father" (John 5:23).  

"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" (verses 5, 6). These words bring before us the next proofs for the superiority of Christ over Moses: the typical apostle was but a servant, Christ is "Son;" the one was but a testimony unto the other. The position which Divine grace allotted to Moses was one of great honor, nevertheless he ministered before Jehovah only as a "servant." The words "in all His house" should be duly pondered: other servants were used in various parts of the family, but the glory of Moses was that he was used in every part of it; that is to say, he was entrusted with the care and regulation of the whole family of Israel. Still, even this, left him incomparably the inferior of the Lord Jesus, for He was a Son not "in all His house," but "over His own House."  

"And Moses verily was faithful in all His house, as a servant." Here again the apostle would subdue the prejudices of the Jews against Christianity. He was not discrediting the greatness of Moses. So far from it, he repeats what he had said in verse 2, emphasizing it with the word "verily." Yet the faithfulness of Moses was as a "servant," a reminder to all, that this is the quality which should ever characterize all "servants." The word "as a servant" has the same force as in John 1:14, "we beheld His glory, the glory as of the Only-begotten of the Father:" thus the "as" brings out the reality of the character in view. Moses faithfully conducted himself as a "servant," he did not act as a lord. This was evidenced by his great reverence for God (Exo. 3:6), his earnestly desiring an evidence of God’ s favor (Exo. 34:9), his preferring the glory of the Lord to his own glory (Heb. 11:24-26, Exo. 32:10-12), and in his meekness before men. (Num. 12:3).  

"For a testimony of those things which were to be spoken after." This was a word much needed by the Jews. So far from the revelation of Christianity clashing with the Pentateuch, much there was an anticipation of it. Moses ordered all things in the typical worship of the house so that they might be both a witness and pledge of that which should afterwards be more fully exhibited through the Gospel. Therefore did Christ say, "For had ye believed Moses, ye would have believed Me: for he wrote of Me" (John 5:46). And on another occasion we are told, "And beginning at Moses and all the prophets, He expounded unto them in all the Scriptures the things concerning Himself" (Luke 24:27).  

"But Christ as a Son over His own house." Here is the final proof that Christ is "counted worthy of more glory than Moses." The proofs presented in this passage of our Lord’ s immeasurable superiority are seven in number, and may be set forth thus: Moses was an apostle, Christ "the Apostle" (verse 1). Moses was a member of an "house:" Christ was the Builder of one (verse 3). Moses was connected with a single house, Christ "built all things," being the Creator of the universe (verse 4). Moses was a man; Christ, God (verse 4). Moses was but a "servant" (verse 5); Christ, the "Son." Moses was a "testimony" of things to be spoken after (verse 5), Christ supplied the substance and fulfillment of what Moses witnessed unto. Moses was but a servant in the house of Jehovah, Christ was Son over His own house (verse 6). The Puritan Owen quaintly wrote, "Here the apostle taketh leave of Moses; he treats not about him any more; and therefore he gives him, as it were, an honorable burial. He puts this glorious epitaph on his grave: "Moses, a faithful servant of the Lord in His whole house."  

"But Christ as a Son over His own house, whose house are we" (verse 6). Here the "house" is plainly defined: it is a spiritual house, made up of believers in Christ. Not only are the "brethren" of verse 1, partakers of the heavenly calling, but they are members of the spiritual family of God, for in them He dwells. How well calculated to comfort and encourage the sorely-tried Hebrews were these words "whose house are we!" What compensation was this for the loss of their standing among the unbelieving Jews!  

"If we hold fast the confidence and the rejoicing of the hope firm unto the end" (verse 6). Do these words weaken the force of what has last been said? In nowise; they contained a much-needed warning. "There were great difficulties, circumstances calculated especially to effect the Jew, who, after receiving the truth with joy might be exposed to great trial, and so in danger of giving up his hope. It was, besides, particularly hard for a Jew at first to put these two facts together: a Messiah come, and entered into glory; and the people who belonged to the Messiah left in sorrow, and shame, and suffering here below" (W. Kelly).  

The Hebrews were ever in danger of subordinating the future to the present, and of forsaking the invisible (Christ in heaven) for the visible (Judaism on earth), of giving up a profession which involved them in fierce persecution. Hence their need of being reminded that the proof of their belonging to the house of Christ was that they remained steadfast to Him to the end of their pilgrimage.  

"If we hold fast the confidence and the rejoicing of the hope firm unto the end." As the same thought is, substantially, embodied again in verse 14, we shall now waive a full exposition and application of these words. Suffice it now to say that the Holy Spirit is here pressing, once more, on these Hebrews, what had been affirmed in Hebrews 2:1, "Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip." Let each Christian reader remember that our Lord has said, "If ye continue in My word, then are ye My disciples indeed" (John 8:31).  

  

  

Combined Bible: Heb 3:7-12

Superior to Moses.   

(Hebrews 3:7-12)   

In the first six verses of our present chapter four things were before us. First, the call to "consider" the Apostle and High Priest of our profession. Of old, Moses was God’ s apostle or ambassador to Israel, Aaron, the high priest. But Christ combines both these offices in His own person. Second, the superiority of Christ over Moses: this is set forth in seven details which it is unnecessary for us to specify again. Third, the one thing which the Spirit of God singles out from the many gifts and excellencies which Divine grace had bestowed upon Moses, was his "faithfulness" (verses 2, 5); so too is it there said of Christ Jesus that He was "faithful to Him that appointed Him" (verse 2). Fourth, the assertion that membership in the household of Christ is evidenced, chiefly, by holding fast the confidence and rejoicing of the hope firm unto the end (verse 6). That there is an intimate connection between these four things and the contents of our present passage will appear in our exposition thereof.  

"If we hold fast the confidence and the rejoicing of the hope firm unto the end." The "hope" mentioned here is that made known by the Gospel (Col. 1:23), the hope which is laid up for God’ s people in Heaven (Col. 1:5), the hope of glory (Col. 1:27). Christians have been begotten unto a living hope (1 Pet. 1:3), that "blessed hope" (Tit. 2:13), namely, the return of our God and Savior Jesus Christ, when He shall come to take us unto Himself, to make us like Himself, to have us forever with Himself; when all God’ s promises concerning us shall be made good. The reference to the holding fast the confidence of this hope is not subjective, but objective. It signifies a fearless profession of the Christian faith. It is to be "ready always to give an answer to every man that asketh you, a reason of the hope that is in you, with meekness and fear" (1 Pet. 3:15). Stephen is an illustration. Then, this hope is also to be held fast with "rejoicing" firm unto the end: Paul is an example of this, Acts 20:24.  

What follows in our present portion contains a solemn and practical application of that which we have briefly reviewed above. Here the apostle is moved to remind the Hebrews of the unfaithfulness of Israel in the past and of the dire consequences which followed their failure to hold fast unto the end of their wilderness pilgrimage the confidence and rejoicing of the hope which God had set before them. A passage is quoted from the 95th Psalm which gives most searching point to both that which precedes and to that which follows. The path in which God’ s people are called to walk is that of faith, and such a path is necessarily full of testings, that is, of difficulties and trials, and many are the allurements for tempting us to wander off into "By-path meadow." Many, too, are the warnings and danger signals, which the faithfulness of God has erected; unto one of them we shall now turn.  

"Wherefore" (verse 7). This opening word of our present passage possesses a threefold force. First, it is a conclusion drawn from all that precedes. Second, it prefaces the application of what is found in Hebrews 3:1-6. Third, it lays a foundation for what follows. The reader will observe that the remaining words of verse 7 and all of verses 8-11 are placed in brackets, and we believe rightly so, the sentence being completed in verse 12: "Wherefore take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God."  

The reasons for this exhortation have been pointed out above. First, because of the supreme excellency of our Redeemer, exalted high above all Israel’ s prophets, and given a name more excellent than any ever conferred on the angels; therefore, those who belong to Him should give good heed that they harden not their hearts against Him, nor depart from Him. Second, because the Apostle, Christ Jesus, is worthy of more honor than Moses, then how incumbent it is upon His people to be especially watchful that they be not, by any means, turned from that obedience which He requires and which is most certainly due Him. Third, in view of the lamentable history of Israel, who, despite God’ s wondrous favors to them, hardened their hearts, grieved Him, and so provoked Him to wrath, that He sware they should not enter into His rest, how much on our guard we need to be of "holding fast" the confidence and rejoicing of our hope "firm unto the end!"  

"As the Holy Spirit saith." Striking indeed is it to mark the way in which the apostle introduces the quotation made from the Old Testament. It is from the 95th Psalm, but the human instrument that was employed in the penning of it is ignored, attention being directed to its Divine Author, the One who "moved" the Psalmist— cf. 2 Peter 1:20, 21. The reason for this, here, seems to be because Paul would press upon these Hebrews the weightiness, the Divine authority of the words he was about to quote: consider well that what follows are the words of the Holy Spirit, so that you may promptly and unmurmuringly submit yourselves thereunto.  

"As the Holy Spirit saith." Striking indeed is it to mark the way it links up with Hebrews 1:1 and Hebrews 2:3. In the former it is God, the Father, who "spake." In Hebrews 2:3, "How shall we escape if we neglect so great salvation, which at the first began to be spoken by the Lord?" there it is the Son. Here in Hebrews 3:7 the Speaker is the Spirit; thus, by linking together these three passages we hear all the Persons of the Godhead. Observe, next, the tense of the verb used here; it is not "the Holy Spirit said," but "saith:" it is an ever-present, living message to God’ s people in each succeeding generation. "Whatever was given by inspiration from the Holy Ghost, and is recorded in the Scripture for the use of the Church, He continues therein to speak it unto us unto this day" (Dr. John Owen). Let the reader also carefully compare the seven-times-repeated, "he that hath an ear to hear, let him hear what the Spirit saith unto the churches" in Revelation chapters 2 and 3.  

"As the Holy Spirit saith." Dr. Gouge has pointed out how that this sentence teaches us four things about the Holy Spirit. First, that He is true God: for "God spake by the mouth of David" (Acts 4:25). "God" spake by the prophets (Heb. 1:1), and they "spake as they were moved by the Holy Spirit" (2 Pet. 1:21). Second, the Holy Spirit is a distinct person: He "saith." An influence, a mere abstraction, cannot speak. Third, the Holy Spirit subsisted before Christ was manifested in the flesh, for He spake through David. True, He is called, "the Spirit of Christ," yet that He was before His incarnation is proven by Genesis 1:2 and other scriptures. Fourth, He is the Author of the Old Testament Scriptures, therefore are they of Divine inspiration and authority.  

"Today if ye will hear His voice, harden not your hearts" (verses 7, 8). Here begins the apostle’ s quotation from Psalm 95, the first portion of which records a most fervent call (verses 1, 6) for the people of God to be joyful, and come before Him as worshippers. Most appropriate was the reference to this Psalm here, for the contents of its first seven verses contain, virtually an amplification of the "consider" of Hebrews 3:1. There the Hebrews were enjoined to be occupied with Christ, and if their hearts were engaged with His surpassing excellency and exalted greatness, then would they "come before His presence with thanksgiving, and make a joyful noise unto Him with psalms" (Ps. 95:2).  

Their Apostle and High Priest had "built all things" (Heb. 3:4), being none other than God. The same truth is avowed in Psalm 95:3-5, "For the Lord is a great God, and a great King above all gods. In His hand are the deep places of the earth: the strength of the hills is His also. The sea is His, and He made it: and His hands formed the dry land." The apprehension of this will prepare us for a response to what follows, "O come, let us worship, and bow down: let us kneel before the Lord our Maker. For He is our God; and we are the people of His pasture, and the sheep of His hand" (Ps. 95:6,7).  

The next thing in the Psalm is, "Today, if ye will hear His voice harden not your heart." So the next thing in Hebrews 3 is, "whose house are we if we hold fast the confidence and the rejoicing of the hope firm unto the end." Thus the Psalmist admonished those addressed in his day to hearken to the voice of the Lord, and not to harden their hearts against Him as had their ancestors before them. By quoting this here in Hebrews 3, the apostle at once intimated what is the opposite course from holding fast their confidence.  

"Today" signifies the time present, yet so as to include a continuance of it. It is not to be limited to twenty-four hours, instead, this term sometimes covers a present interval which consists of many days, yea years. In Hebrews 3:13 it is said, "But exhort one another daily, while it is called Today." So in Hebrews 13:8 we read, "Jesus Christ the same yesterday, and today and forever." So in our text. As that present time wherein David lived was to him and those then alive "today", so that present time in which the apostle and the Hebrews lived was to them "today," and the time wherein we now live, is to us "today." It covers that interval while men are alive on earth, while God’ s grace and blessing are available to them. It spans the entire period of our wilderness pilgrimage. Thus the "end" of Hebrews 3:6 is the close of the "today" in verse 7.  

"If ye will hear His voice." "Unto you, O men I call; and My voice is to the sons of man" (Pro. 8:4). But no doubt the immediate reference in our text is unto those professing to be God’ s people. The "voice" of God is the signification of His will, which is the rule of our obedience. His will is made known in His Word, which is a living Word, by which the voice of God is now uttered. But, alas, we are capable of closing our ears to His voice. Of old God complained, "The ox knoweth his owner, and the ass his master’ s crib: but Israel cloth not know. My people cloth not consider" (Isa. 1:3). To "hear" God’ s voice signifies to attend reverently to what He says, to diligently ponder, to readily receive, and to heed or obey it. It is the hardening of our hearts which prevents us, really, hearing His voice, as the next clause intimates. To it we now turn.  

"If ye will hear His voice, harden not your hearts." It is to the heart God’ s Word is addressed, that moral center of our beings out of which are the issues of life (Pro. 4:23). There may be conviction of the conscience, the assent of the intellect, the admiration of understanding, but unless the heart is moved there is no response. A tender heart is a pliable and responsive one; a hard heart is obdurate and rebellious. Here hardening of the heart is attributed to the creature: it is due to impenitency (Rom. 2:5), unbelief (Heb. 3:12), disobedience (Ps. 95:8).  

"It appears that unto this sinful hardening of the heart which the people in the wilderness were guilty of, and which the apostle here warns the Hebrews to avoid, there are three things that do concur: 1. A sinful neglect, in not taking due notice of the ways and means whereby God calls any unto faith and obedience. 2. A sinful forgetfulness and casting out of the heart and mind such convictions as God by His word and works, His mercies and judgments, His deliverances and afflictions, at any time is pleased to cast into them and fasten upon them. 3. An obstinate cleaving of the affections unto carnal and sensual objects, practically preferring them above the motives unto obedience that God proposeth unto us. Where these things are so, the hearts of men are so hardened, that in an ordinary way, they cannot hearken unto the voice of God. Such is the nature, efficacy and power of the voice or word of God, that men cannot withstand or resist it without a sinful hardening of themselves against it. Every one to whom the word is duly revealed, who is not converted of God, doth voluntarily oppose his own obstinancy unto its efficacy and operation. If men will add new obstinacy and hardness to their minds and hearts, if they will fortify themselves against the word with prejudices and dislikes, if they will resist its work through a love to their lusts and corrupt affections, God may justly leave them to perish, and to be filled with the fruit of their own ways" (Dr. John Owen).  

"Harden not your hearts, as in the provocation, in the day of temptation in the wilderness" (verse 8). The reference here is to what is recorded in the early verses of Exodus 17. There we are told that the congregation of Israel journeyed to Rephidim, where there was "no water for the people to drink." Instead of them counting on Jehovah to supply their need, as He had at Marah (Exo. 15:25) and in the wilderness of Sin (Heb. 16:4), they "did chide with Moses" (verse 2), "and when they thirsted, the people murmured against Moses, and said, Wherefore is this that thou hast brought us up out of Egypt, to kill us and our children and our cattle with thirst?" (verse 3). Though Moses cried unto the Lord, and the Lord graciously responded by bringing water out of the rock for them, yet God’ s servant was greatly displeased, for in verse 7 we are told, "And he called the name of the place Massah (Temptation) and Meribah (Strife), because of the chiding of the children of Israel and because they tempted the Lord, saying, Is the Lord among us, or not".  

Once more we would point out the oppositeness of this quotation to the case of the Hebrews. "The thought of Moses (in verses 1-5 A.W.P.) naturally suggests Israel in the wilderness. Faithful was the mediator, through whom God dealt with them; but was Israel faithful? God spake: did they obey? God showed them wonder signs: did they trust and follow in faith? And if Israel was not faithful unto Moses, and their unbelief brought ruin upon them, how much more guilty shall we be, and how much greater our danger, if we are not faithful unto the Lord Jesus" (Saphir).  

It is not only true that the difficulties and trials of the way test us, but these testings reveal the state of our hearts— a crisis neither makes nor mars a man, but it does manifest him. While all is smooth sailing we appear to be getting along nicely. But are we? Are our minds stayed upon the Lord, or are we, instead, complacently resting in His temporal mercies? When the storm breaks, it is not so much that we fail under it, as that our habitual lack of leaning upon God, of daily walking in dependency upon Him, is made evident. Circumstances do not change us, but they do expose us. Paul rejoiced in the Lord when circumstances were congenial. Yes, and he also sang praises to Him when his back was bleeding in the Philippian dungeon. The fact is, that if we sing only when circumstances are pleasing to us, then our singing is worth nothing, and there is grave reason to doubt whether we are rejoicing "in the Lord" (Phil. 4:4) at all.  

The reason Israel murmured at Meribah was because there was no water; they were occupied with their circumstances, they were walking by sight. The crisis they then faced only served to make manifest the state of their hearts, namely, an "evil heart of unbelief." Had their trust been in Jehovah, they would at once have turned to Him, spread their need before Him, and counted on Him to supply it. But their hearts were hardened. A most searching warning was this for the Hebrews. Their circumstances were most painful to the flesh. They were enduring a great fight of afflictions. How were they enduring it? If they were murmuring that would be the outward expression of unbelief within. Ah, it is easy to profess we are Believers, but the challenge still rings out, "What doth it profit, my brethren, though a man say he hath faith, and have not works?" (James 2:14).  

"When your fathers tempted Me, proved Me, and saw My works forty years" (verse 9). The "when" looks back to what is mentioned in the previous verse. The "Day of Temptation in the wilderness" covered the whole period of Israel’ s journeyings from the Red Sea to Canaan. "The history of the Israelites is a history of continued provocation. In the wilderness of Sin they murmured for the want of bread, and God gave them manna. At Rephidim they murmured for the want of water, and questioned whether Jehovah was with them and He gave them water from the rock. In the wilderness of Sinai, soon after receiving the law, they made and worshipped a golden image. At Taberah they murmured for want of flesh and the quails were sent, followed by a dreadful plague. At Kadesh-barnea they refused to go up and take possession of the land of promise, which brought down on them the awful sentence referred to in the Psalm; and after that sentence was pronounced, they presumptuously attempted to do what they had formerly refused to do. All these things took place in little more than two years after they left Egypt. Thirty-seven years after this, we find them at Kadesh again, murmuring for want of water and other things. Soon after this, they complained of the want of bread, though they had manna in abundance, and were punished by the plague of fiery flying serpents. And at Shittim, their last station, they provoked the Lord by mingling in the impure idolatry of the Moabites. So strikingly true is Moses’ declaration: ‘ Remember, and forget not, how thou provoked the Lord thy God to wrath in the wilderness: from the day that thou didst depart out of the land of Egypt, until ye came unto this place ye have been rebellious against the Lord’ , Deuteronomy 9:7’ (Dr. J. Brown).  

"When your fathers tempted Me, proved Me, and saw My works forty years" (verse 9). Israel’ s terrible sins in the wilderness are here set forth under two terms: they "tempted" and "proved" Jehovah, the latter being added as an explanation of the former. To tempt one is to try or prove whether he be such as he is declared to be, or whether he can or will do such and such a thing. By tempting God Israel found out by experience that He was indeed the God He had made Himself known to be. In this passage the tempting of God is set down as a sin which provoked Him, and so is to be taken in its worst sense. Instead of believing His declaration, Israel acted as though they would discover, at the hazard of their own destruction, whether or not He would make good His promises and His threatenings.  

"In particular men tempt God by two extremes: one is presumption, the other is distrustfulness. Both these arise from unbelief. That distrustfulness ariseth from unbelief is without all question. And however presumption may seem to arise from overmuch confidence, yet if it be narrowly searched into, we shall find that men presume upon unwarrantable courses, because they do not believe that God will do what is meet to be done, in His own way. Had the Israelites believed that God in His time and in His own way would have destroyed the Canaanites, they would not have presumed, against an express charge, to have gone against them without the ark of the Lord and without Moses, as they did, Numbers 14:40, etc. Alas, what is man!  

"Men do presumptuously tempt God, when, without warrant, they presume on God’ s extraordinary power and providence; that whereunto the devil persuaded Christ when he had carded Him up to a pinnacle of the temple, namely, to cast Himself down, was to tempt God; therefore, Christ gives him this answer, ‘ Thou shalt not tempt the Lord thy God,’ Matthew 4:5-7. Men distrustfully tempt God when in distress they imagine that God cannot or will not afford sufficient succor. Thus did the king of Israel tempt God when he said, ‘ The Lord hath called these three kings together, to deliver them into the hand of Moab,’ 2 Kings 3:13. So that prince who said ‘ Behold, if the Lord would make windows in heaven, might this thing be’ , 2 Kings 7:2’ (Dr. W. Gouge).  

"And saw My works forty years." This brings out the inexcusableness and heinousness of Israel’ s sin. It was not that Jehovah was a Stranger to them, for again and again He had shown Himself strong on their behalf. The "works" of God mentioned here are the many and great wonders which He did from the time that He first took them up in Egypt until the end of the wilderness journey. Some of them were works of mercy. In delivering them from enemies and dangers, and in providing for them things needful. Others were works of judgment, as the plagues upon the Egyptians, their destruction at the Red Sea, and His chastening of themselves. Still others were manifestations which He made of Himself, as by the Cloud which led them by day and by night, the awesome proofs of His presence on Sinai, and the Shekinah glory which filled the tabernacle. These were not "works" done in bygone ages, or in far-distant places, of which they had only heard; but were actually performed before them, upon them, which they "saw." What clearer evidence could they have of God’ s providence and power? Yet they tempted Him! The clearest evidences God grants to us have no effect upon unbelieving and obdurate hearts.  

An unspeakably solemn warning is this for all who profess to be God’ s people today. A still more wonderful and glorious manifestation has God now made of Himself than any which Israel ever enjoyed. God has been manifested in flesh. The only-begotten Son has declared the Father. He has fully displayed His matchless grace and fathomless love by coming here and dying for poor sinners. When He left the earth, He sent the Holy Spirit, so that we now have not a Moses, but the third Person of the Trinity to guide us. God made known His laws unto Israel, but His complete Word is now in our hands. What more can He say, than to us He has said! How great is our responsibility; how immeasureably greater than Israel’ s is our sin and guilt, if we despise Him who speaks to us!  

A further aggravation of Israel’ s sin is that they saw God’ s wondrous works for "forty years." God continued His wonders all that time: despite their unbelief and murmuring the manna was sent daily till the Jordan was crossed! Man’ s incredulity cannot hinder the workings of God’ s power: "What if some did not believe? shall their unbelief make the faith of God without effect? God forbid" (Rom. 3:3). An incredulous prince would not believe that God could give such plenty as He had promised when Samaria by a long siege was famished; yet, "it came to pass as the man of God had spoken" (2 Kings 7:18). Nor would the Jews, nor even the disciples of Christ, believe that the Lord Jesus would rise again from the dead: yet He did so on the third day. O the marvelous patience of God! May the realization of it melt and move our hearts to repentance and obedience.  

"Wherefore I was grieved with that generation" (verse 10). In these words, and those which follow, we learn the fearful consequences of Israel’ s sin. "When God says He ‘ was grieved’ He means that He was burdened, vexed, displeased beyond that forbearance could extend unto. This includes the judgment of God concerning the greatness of their sin with all its aggravations and His determinate purpose to punish them. Men live, speak and act as if they thought God very little concerned in what they do, especially in their sins; that either He takes no notice of them, or if He do, that He is not much concerned in them; or that He should be grieved at His heart— that is, have such a deep sense of man’ s sinful provocations— they have no mind to think or believe. They think that, as to thoughts about sins, God is altogether as themselves. But it is far otherwise, for God hath a concernment of honor in what we do; He makes us for His glory and honor, and whatsoever is contrary thereunto tends directly to His dishonor. And this God cannot but be deeply sensible of; He cannot deny Himself. He is also concerned as a God of Justice. His holiness and justice is His nature, and He needs no other reason to punish sin but Himself" (Dr. John Owen).  

"And said, They do always err in their heart" (verse 10). To err in the heart signifies to draw the wicked and false conclusion that sin and rebellion pay better than subjection and obedience to God. Through the power of their depraved lusts, the darkness of their understandings, and the force of temptations, countless multitudes of Adam’ s fallen descendants imagine that a course of self-will is preferable to subjection unto the Lord. Sin deceives: it makes men call darkness light, bitter sweet, bondage liberty. The language of men’ s hearts is, "What is the Almighty, that we should serve Him? and what profit should we have, if we pray unto Him?" (Job 21:15). Note Israel "always erred in their hearts," which evidenced the hopelessness of their state. They were radically and habitually evil. As Moses told them at the end, "Ye have been rebellious against the Lord from the day that I knew you" (Deut. 9:24).  

"And they have not known My ways" (verse 10). The word "ways" is used in Scripture both of God’ s dispensations or providences and of His precepts. A way is that wherein one walks. It is not God’ s secret "ways" (Isa. 55:9, Rom. 9:33), but His manifest ways are here in view. His manifest ways are particularly His works, in which He declares Himself and exhibits His perfections, see Psalm 145:17. The works of God are styled His "ways" because we may see Him, as it were, walking therein: "they have seen Thy goings, O God" (Ps. 68:24). Now it is our duty to meditate on God’ s works or "ways" (Ps. 143:5), to admire and magnify the Lord in them (Ps. 138:4,5), to acknowledge the righteousness of them (Ps. 145:17). God’ s precepts are also termed His way and "ways" (Ps. 119:27, 32, 33, 35), because they make known the paths in which He would have us walk. Israel’ s ignorance of God’ s ways, both His works and precepts, was a willful one, for they neglected and rejected the means of knowledge which God afforded them; they obstinately refused to acquire a practical knowledge of them, which is the only knowledge of real value.  

"So I sware in My wrath, They shall not enter into My rest" (verse 11). This was the fearful issue of Israel’ s sin. The patience of God was exhausted. Their inveterate unbelief and continued rebellion incensed Him. The sentence He pronounced against them was irrevocable, confirmed by His oath. The sentence was that they should not enter into Canaan, spoken of as a "rest" because entrance therein would have terminated their wilderness trials and travels; "God’ s rest," because it would complete His work of bringing Israel into the land promised their fathers, and because His sojournings (see Leviticus 25:23) with His pilgrims would cease.  

"We may observe, 1. When God expresseth great indignation in Himself against sin, it is to teach men the greatness of sin in themselves. 2. God gives the same stability unto His threatenings as unto His promises. Men are apt to think the promises are firm and stable, but as for the threatenings, they suppose some way or other they may be evaded. 3. When men have provoked God by their impenitency to decree their punishment irrevocably, they will find severity in the execution. 4. It is the presence of God alone that renders any place or condition good or desirable, ‘ they’ shall not enter into My rest" (Dr. John Owen).  

"Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God" (verse 12). Here the apostle begins to make a practical application to the believing Hebrews of the solemn passage which has just been quoted from the 95th Psalm. He warns them against the danger of apostatizing. This is clear from the expression "in departing from the living God." The same Greek verb is rendered "fall away" in Luke 8:13, and in its noun form signifies "apostasy" in 2 Thessalonians 2:3. Such apostasy is the inevitable outcome of giving way to an "evil heart of unbelief," against which the apostle bids those to whom he was writing to "take heed."  

Thus the contents of this verse at once bring before us a subject which has been debated in Christendom all through the centuries— the possibility or the impossibility of a true child of God apostatizing and finally perishing. Into this vexed question we shall not here enter, as the contents of the verses which immediately follow will oblige us taking it up, D.V. in our next article. Suffice it now to say that what is here in view is the testing of profession; whether the profession be genuine or spurious, the ultimate outcome of that testing makes evident in each individual’ s case.  

"Take heed brethren." The introducing here of this blessed and tender title of God’ s saints is very searching. Those unto whom the apostle was writing, might object, "The scripture you have cited has no legitimate application to us; that passage describes the conduct of unbelievers, whereas we are believers." Therefore does the apostle again address them as "brethren;" nevertheless, he bids them "take heed." They were not yet out of danger, they were still in the wilderness. Those mentioned in Psalm 95 began well, witness their singing the praises of Jehovah on the farther shores of the Red Sea (Exo. 15). They too had avowed their fealty to the Lord: "all the people answered together, and said, All that the Lord hath spoken we will do" (Exo. 19:8); yet the fact remains that many of them apostatized and perished in the wilderness. Therefore the searching relevancy of this word, "take heed brethren lest there be in any of you an evil heart of unbelief."  

"In departing from the living God." The reference here is plainly to the Lord Jesus Himself. In Matthew 16:16 the Father is denominated "the living God," here and in 1 Timothy 4:10 the Son is, in 2 Corinthians 6:16 (cf. 1 Cor. 3:16) the Holy Spirit is. The reason for the application of this Divine title to the Savior in this verse is apparent: the temptation confronting the Hebrews was not to become atheists, but to abandon their profession of Christianity. The unbelieving Jews denounced Jesus Christ as an impostor, and were urging those who believed in Him to renounce Him and return to Judaism, and thus return to the true God, Jehovah. That Christ is God the apostle had affirmed here, in verse 4, and he now warns them that so far from the abandonment of the Christian profession and a return to Judaism being a going back to Jehovah, it would be the "departing from the living God." That Christ was the true and living God had been fully demonstrated by the apostle in the preceding chapters of this epistle.  

The extent to which and the manner in which the warning from Psalm 95 and the admonition of Hebrews 3:12 applies to Christians today, we must leave for consideration till the next chapter. In the meantime let us heed the exhortation of 2 Peter 1:10, "Wherefore the rather, brethren, give diligence to make your calling and election sure," and while attending to this duty, let us pray the more frequently and the more earnestly for God to deliver us from "an evil heart of unbelief."  

  

  

Combined Bible: Heb 3:13-19

Superior to Moses.   

(Hebrews 3:13-19)   

There are two great basic truths which run through Scripture, and are enforced on every page: that God is sovereign, and that man is a responsible creature; and it is only as the balance of truth is preserved between these two that we are delivered from error. The Divine sovereignty should not be pressed to the exclusion of human responsibility, nor must human responsibility be so stressed that God’ s sovereignty is either ignored or denied. The danger here is no fancied one, as the history of Christendom painfully exhibits. A careful study of the Word, and an honest appropriation of all it contains, is our only safeguard.  

We are creatures prone to go to extremes: like the pendulum of a clock in motion, we swing from one side to the other. Nowhere has this tendency been more sadly exemplified than in the teachings of theologians concerning the security of the Christian. On the one hand, there have been those who affirmed, Once saved, always saved; on the other hand, many have insisted that a man may be saved today, but lost tomorrow. And both sides have appealed to the Bible in support of their conflicting contentions! Very unwise and unguarded statements have been made by both parties. Some Calvinists have boldly declared that if a sinner has received Christ as his Savior, no matter what he does afterward, no matter what his subsequent life may be, he cannot perish. Some Arminians have openly denied the efficacy of the finished Work of Christ, and affirmed that when a sinner repents and believes in Christ he is merely put in a salvable state, on probation, and that his own good works and faithfulness will prove the deciding factor as to whether he should spend eternity in Heaven or Hell.  

Endless volumes have been written on the subject, but neither side has satisfied the other; and the writer for one, is not at all surprised at this. Party-spirit has run too high, sectarian prejudice has been too strong. Only too often the aim of the contestants has been to silence their opponents, rather than to arrive at the truth. The method followed has frequently been altogether unworthy of the "children of light." One class of passages of Scripture has been pressed into service, while another class of passages has been either ignored or explained away. Is it not a fact that if some Calvinists were honest they would have to acknowledge there are some passages in the Bible which they wish were not there at all? And if some Arminians were equally honest, would they not have to confess that there are passages in Holy Writ which they are quite unable to fit into the creed to which they are committed? Sad, sad indeed, is this. There is nothing in the Word of God of which any Christian needs be afraid, and if there is a single verse in it which conflicts with his creed, so much the worse for his creed.  

Now the subject of the Christian’ s security, like every other truth of Scripture, has two sides to it: into it there enters both God’ s sovereignty and human responsibility. It is failure to recognize and reckon upon this which has wrought such havoc and created so much confusion. More than once has the writer heard a renowned Bible-teacher of orthodox reputation say, "I do not believe in the perseverance of saints, but I do believe in the preservation of the Savior." But that is to ignore an important side of the truth. The New Testament has much to say on the perseverance of the saints, and to deny or ignore it is not only to dishonor God, but to damage souls.  

There have been those who boldly insisted that, if God has eternally elected a certain man to be saved, that man will be saved, no matter what he does or does not do. Not so does the Word of God teach. Scripture says, "God hath from the beginning chosen you to salvation, through sanctification of the Spirit and belief of the truth" (2 Thess. 2:13), and if a man does not "believe the truth" he will never be saved. The Lord Jesus declared, "Except ye repent, ye shall all likewise perish" (Luke 13:3); therefore, if a sinner, does not "repent," he will not be saved. In like manner, there are those who have said, If a man is now a real Christian, no matter how he may live in the future, no matter how far or how long he may backslide, no matter what sins he may commit, he is sure of Heaven. Put in such a way, this teaching has wrought untold harm, and, at the risk of our own orthodoxy being suspected, we here enter a solemn and vigorous protest against it.  

The writer has met many people who profess to be Christians, but whose daily lives differ in nothing from thousands of non-professors all around them. They are rarely, if ever, found at the prayer-meeting, they have no family worship, they seldom read the Scriptures, they will not talk with you about the things of God, their walk is thoroughly worldly; and yet they are quite sure they are bound for heaven! Inquire into the ground of their confidence, and they will tell you that so many years ago they accepted Christ as their Savior, and "once saved always saved" is now their comfort. There are thousands of such people on earth today, who are nevertheless, on the Broad Road, that leadeth to destruction, treading it with a false peace in their hearts and a vain profession on their lips.  

It is not difficult to anticipate the thoughts of many who have read the above paragraphs: "We fully agree that there are many in Christendom resting on a false ground of security, many professing the name of Christ, who have never been born again; but this in nowise conflicts with the declaration of Christ that no sheep of His shall ever perish." Quite true. But what we would here point out and seek to press on our readers is this: I have no right to appropriate to myself the blessed and comforting words of the Savior found in John 10:28, 29, unless I answer to the description of His "sheep" found in John 10:27; and I have no warrant for applying His promise to those who give no evidence of being conformed to the characters of those He there has in view. Let no man dare separate what God Himself has there joined together.  

The passage begins with, "My sheep hear My voice, and I know them, and they follow Me." That is the Lord’ s own description of those whom He owns as His "sheep." Now if, to the contrary, I am "hearkening" to the seductive voice of this world, if I am "following" a course of self-will, self-seeking, self-gratification, what right have I to regard myself as one of the "sheep" of Christ? None at all. And if, notwithstanding, I do profess to be one of His, then my walk gives the lie to my profession. And any one who comes to me with words of comfort, pressing upon me the promises of God to His people, is only encouraging me in a course of wrong-doing and bolstering me up in a false hope.  

It may be replied, "Yet a real Christian may leave his first love." True, and before a church that had done so, the Lord Jesus appeared and said— not, "It will be alright in the end," but— "Repent, and do the first works, or else I will come unto thee quickly, and will remove thy candlestick" (Rev. 2:5). "But a real Christian may backslide, and in a large measure become worldly again." Then if he does, his need is not to hear about the eternal security of God’ s saints, but the eternal and fearful consequences of giving way to an evil heart of unbelief if such a course be continued in. "Yes, but if he is one of God’ s people, he will be chastened, and grace will restore him; and therefore I cannot see the need or propriety of giving him to believe there is a danger of his being lost."  

Ah, it is not without reason that the Lord Jesus declared, more than once, "he that endureth to the end shall be saved." And let it not be forgotten that in Matthew 13:20, 21. He spoke of some who "but endureth for a while"! Again it may be objected, "Such a pressing of the need of perseverance of God’ s elect is uncalled for: if a man be a Christian, he will persevere, and if he persevere then there is no need of urging him to persevere." Not so did the apostles think or act. In Acts 11:22, 23 we read, "they sent forth Barnabas, that he should go as far as Antioch. Who when he came, and had seen the grace of God, was glad and exhorted them all, that with purpose of heart they would cleave unto the Lord." Again, in Acts 13:43 we read, "Paul and Barnabas: who, speaking to them, persuaded them to continue in the grace of God." Once more, in Acts 14:21, 22 we are told "And when they had preached the Gospel to that city, and had taught many, they returned again to Lystra, and Iconium, and Antioch, Confirming the souls of the disciples, exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God."  

According to the views of some, such earnestness on the part of the apostles was quite unnecessary. But the impartial Christian reader will gather from the above passages that the apostles believed in no mechanical salvation, wherein God dealt with men as though they were stocks and stones. No, they preached a salvation that needed to be worked out with "fear and trembling" (Phil. 2:12); in a salvation which calls human responsibility into exercise; in a Divine salvation effectuated by the use of the means of grace which God has mercifully provided for us. True we are "kept by the power of God," but the very next words afford us light on how God keeps— "through faith" (1 Pet. 1:5). And not only does faith feed on the promises of God, but it is stirred into healthful exercise and directed by the solemn warnings of Scripture.  

A real need then is there for such words as these, "But Christ as a Son over His own house; whose house are we, if we hold fast the confidence and rejoicing of the hope firm unto the end" (Heb. 3:6). "Oh, blessed word and promise of God, that He will keep us unto the end. But how is it that we are kept? Through faith, through watchfulness, through self-denial, through prayer and fasting, through our constant taking heed unto ourselves according to His Word. ‘ Hold fast’ if you desire it to be manifested in that day that you are not merely outward professors, not merely fishes existing in the net, but the true and living disciples of One Master." (Saphir).  

"But exhort one another daily, while it is called Today; lest any of you be hardened through the deceitfulness of sin" (verse 13). "There is need of constant watchfulness on the part of the professors of Christianity, lest under the influence of unbelief they ‘ depart from the living God.’ ‘ Take heed,’ says the apostle. There is nothing, I am persuaded, in regard to which professors of Christianity fall into more dangerous practical mistakes than this. They suspect everything sooner than the soundness and firmness of their belief. There are many who are supposing themselves believers who have no true faith at all,— and so it would be proved were the hour of trial, which is perhaps nearer than they are aware, to arrive; and almost all who have faith suppose they have it in greater measure than they really have it. There is no prayer that a Christian needs more frequently to present than, ‘ Lord, increase my faith’ ; ‘ deliver me from an evil heart of unbelief.’   

"All apostasy from God, whether partial or total, originates in unbelief. To have his faith increased— to have more extended, and accurate and impressive views of ‘ the truth as it is in Jesus’— ought to be the object of the Christian’ s most earnest desire and unremitting exertion. Just in the degree in which we obtain deliverance from the ‘ evil heart of unbelief’ are we enabled to cleave to the Lord with full purpose of heart, to follow Him fully, and, in opposition to all the temptations to abandon His cause, to ‘ walk in all His commandments and ordinances blameless.’ To prevent so fearful and disastrous a result of apostasy from the living God, the apostle calls on them to strengthen each other’ s faith by mutual exhortation, and thus oppose those malignant and deceitful influences which had a tendency to harden them in impenitence and unbelief" (Dr. J. Brown).  

To "exhort one another daily" is to call attention to and stir up one another for discharging our mutual duties. But in performing this obligation we are sadly lax: like the disciples upon the mount of transfiguration (Luke 9:32) and in Gethsemane (Luke 22:45), we too are very dull and drowsy and in constant need of both exhortation and incitation. As fellow pilgrims in a hostile country, as members of the same family, we ought to have "care for one another" (1 Cor. 12:25), to "love one another" (John 13:34), to "pray one for another" (James 5:16), to "comfort one another" (1 Thess. 4:18), to "admonish one another" (Rom. 15:14), to "edify one another" (1 Thess. 5:11), to have "peace one with another" (Mark 9:50). Only thus are we really helpful one to another. And, note, the exhorting is to be done "daily," for we must not be weary in well doing. While it is called "Today" warns us that our sojourn in this scene is but brief; the night hastens on when no man can work.  

"Lest any of you be hardened" adds force to the duty enjoined. In verse 8 the terrible damage which hardness of heart produces had been pointed out; here it is warned against. The implication is unmistakable: hardness of heart is the consequence of neglecting the means for softening it— "lest." Clay and wax which are naturally hard, melt when brought under a softening power, but when the heat is withdrawn they revert again to their native hardness. The same evil tendency remains in the Christian. The flesh is "weak," our heart "deceitful"; only by the daily use of means and through fellowship with the godly are we preserved. Oftentimes the failure of a Christian is to be charged against his brethren as much as to his own unfaithfulness. How often when we perceive a saint giving way to hardness of heart we go about mentioning it to others, instead of faithfully and tenderly exhorting the offending one!  

"Through the deceitfulness of sin." Here is the cause of the evil warned against and upon which we need to be constantly upon our guard. It is the manifold deceits of sin which prevail over men so much. The reference here is to the corruption of our nature, with which we are born, and which we ever carry about with us. It is that which, in Scripture, is designated the "flesh," the lustings of which are ever contrary to the Spirit. God’ s Word speaks of "deceitful lusts" (Ephesians 4:22), the "deceitfulness of riches" (Matt. 13:22), for their innate depravity causes men to prefer material wealth to vital godliness and heavenly happiness. So we read of the "deceivableness of unrighteousness" (2 Thess. 2:10); philosophy (the proud reasoning of that carnal mind which is enmity against God) is termed "vain deceit" (Col. 2:8); and the lascivious practices of formal professors are called "their own deceivings" (2 Pet. 2:13). This is one of the principal characteristics of sin: it deceives. "All the devices of sin are as fair baits whereby dangerous hooks are covered over to entice silly fish to snap at them, so as they are taken and made a prey to the fisher" (Dr. Gouge).  

This deceitfulness of sin should serve as a strong inducement to make us doubly watchful against it, and that because of our foolish disposition and proneness of nature to yield to every temptation. Sin presents itself in another dress than its own. It lyingly offers fair advantages. It insensibly bewitches our mind. It accommodates itself to each individual’ s particular temperament and circumstances. It clothes its hideousness by assuming an attractive garb. It deludes us into a false estimate of ourselves. One great reason why God has mercifully given us His Word is to expose the real character of sin. By the deceitfulness of sin the heart is hardened. "To be hardened is to become insensible to the claims of Jesus Christ, so that they do not make their appropriate impression on the mind, in producing attention, faith, and obedience. He is hardened who is careless, unbelieving, impenitent, disobedient" (Dr. J. Brown).  

In the light of the whole context the specific reference in the exhortation of verse 13 constitutes a solemn caution against apostasy. What we particularly need to daily exhort one another about is to cleave fast to Christ, lest something else supplant Him in our affections. The whole trend of our sinful natures is to depart from the living God, to grasp at the shadows and miss the substance. This was the peculiar danger of the Hebrews. Sin was trying to deceive them. It was seeking to draw them back to Judaism as the one true and Divinely-appointed religion. To guard against the insidious appeals being made, the apostle urges them to "exhort one another daily," that is, promptly and frequently. The importance of taking heed to this injunction is placed in its strongest light by what immediately follows.  

"For we are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end" (verse 14). These words complete the exhortation commenced at verse 12. They are added as a motive to enforce the dissuasion from apostasy (verse 12), and also the warning against that which occasions it (verse 13). The contents of this verse are similar in their force to that which was before us in verse 6: in both instances it is profession which is being put to the proof. There are two classes on which such exhortations have no effect: the irreligious who are dead in trespasses and sins, and have no interest in such matters; and the self-righteous religionist, who, though equally dead spiritually, yet has an intellectual interest. Many a professing Christian, who is infected by the Laodicean spirit of the day, will shrug his shoulders, saying, Such warnings do not concern me, there is no danger of a real child of God apostatizing. Such people fail to get the good of these Divine warnings, their conscience never being reached. But where there is a heart which is right with God, there is always self-distrust, and such an one is kept in the place of dependency through taking heed to the solemn admonitions of the Spirit. It is these very warnings against departure from God which curb the regenerate.  

"Persistency in our confidence in Christ unto the end is a matter of great endeavor and diligence, and that unto all believers. It is true that our persistency in Christ doth not, as to the issue and event, depend absolutely on our own diligence. The unalterableness of union with Christ, on the account of the faithfulness of the covenant of grace, is that which doth and shall eventually secure it. But yet our own diligent endeavor is such an indispensable means for that end as that without it, it will never be brought about. Hence are many warnings given us in this and other epistles, that we should take heed of apostasy and falling away; and these cautions and warnings are given unto all true believers, that they may know how indispensably necessary, from the appointment of God, and the nature of the thing itself, is their watchful diligence and endeavor unto their abiding in Christ" (Dr. John Owen).  

But it should be pointed out that these solemn warnings of Scripture ought not to be pressed upon weak Christians, who though anxious to walk acceptably before God, are lacking in assurance. "Observe here— for Satan, and our own conscience when it has not been set free often make use of this epistle— that doubting Christians are not here contemplated, or persons who have not yet gained entire confidence in God: to those who are in this condition its exhortations and warnings have no application. These exhortations are to preserve the Christian in a confidence which he has, and to persevere, not to tranquillise fears and doubts. This use of the epistle to sanction such doubts is but a device of the enemy. Only I would add here that, although the full knowledge of grace (which in such a case the soul has assuredly not yet attained) is the only thing that can deliver and set it free from its fears, yet it is very important in this case practically to maintain a good conscience, in order not to furnish the enemy with a special means of attack" (J.N.D.).  

For the right understanding of this verse it is of first importance that we should note carefully the tense of the verb in the first clause: it is not "we shall be made partakers of Christ if"— that would completely overthrow the gospel of God’ s grace, deny the efficacy of the finished Work of Christ, and make assurance of our acceptance before God impossible before death. No, what the Spirit here says is, "We are made partakers of Christ," and in the Greek it is expressed even more decisively: "For partakers we have become of the Christ." The word "partakers" here is the same as in Hebrews 3:1, "partakers of the heavenly calling," and at the end of Hebrews 1:9 is rendered, "fellows." Perhaps, "companions" would be a better rendering. It means that we are so "joined unto the Lord," as to be "one spirit" with Him (1 Cor. 6:17). It is to be so united to Christ that we are "members of His body, of His flesh, and of His bones" (Ephesians 5:30). It is to be made by grace, "joint-heirs" with Him (Rom. 8:17). The word "made partakers of Christ" shows there was a time when Christians were not so. They were not so born naturally; it was a privilege conferred upon them when they "received" Him as their Savior (John 1:12).  

"If we hold the beginning of our confidence steadfast unto the end." This does not express a condition of our remaining partakers of Christ in the sense of its being a contingency. "What is the one thing which the Christian desires? What is the one great thing which he does? What is the one great secret which he is always endeavoring to find out with greater clearness and grasp with firmer intensity? Is it not this: ‘ my Beloved is mine, and I am His’ ? The inmost desire of our heart and the exhortation of the Word coincide. To the end we must persevere; and it is therefore with great joy and alacrity that we receive the solemn exhortations: ‘ He that endureth unto the end shall be saved’ ; ‘ No man, having put his hand to the plow, and looking back, is fit for the kingdom of God.’ We desire to hear constantly the voice which saith from His Heavenly throne, ‘ To him that overcometh will I grant to sit with Me in My kingdom, even as I also overcame, and am set down with My Father in His throne’ " (Saphir).  

To hold fast the beginning of our confidence firm unto the end is to furnish evidence of the genuineness of our profession, it is to make it manifest both to ourselves and others that we have been made "partakers of Christ." Difficulties in the path are presupposed, severe trials are to be expected: how else could faith show itself? Buffetings and testings do but provide occasions for the manifestation of faith, they are also the means of its exercise and growth. The Greek word for "confidence" here is not the same as in verse 6: there the "confidence" spoken of is to make a bold and free confession of our faith; here, it is a deep and settled assurance of Christ’ s excellency and sufficiency, which supports our hearts. The one is external, the other is internal. To "hold fast the beginning of our confidence" signifies to "continue in the faith, grounded and settled" (Col. 1:23). It is to say with Job, "Though He slay me, yet will I trust in Him." (Job 13:15).  

"Firm unto the end." This is the test. At the beginning of our Christian course, our confidence in Christ was full and firm. We knew that He was a mighty Savior, and we were fully persuaded that He was able to keep that which we have committed unto Him against that day. But the roughness of the way, the darkness of the night, the fierceness of the storm into which, sooner or later, we are plunged, tends to shake our confidence, and perhaps (much to our sorrow now) we cried, "Lord, carest Thou not"? Yet, if we were really "partakers of Christ" though we fell, yet were we not utterly cast down. We turned to the Word, and there we found help, light, comfort. In it we discovered that the very afflictions we have experienced were what God had told us would be our portion for "we are appointed thereunto" (1 Thess. 3:3). In it we learned that God’ s chastenings of us proceeded from His love (Heb. 12). And now, though we have proved by painful experience to have less and less confidence in ourselves, in our friends, and even in our brethren, yet, by grace, our confidence in the Lord has grown and become more intelligent. Thus do we obtain experimental verification of that word, "Better is the end of a thing than the beginning thereof" (Ecclesiastes 7:8).  

"While it is said, Today if ye will hear His voice, harden not your hearts, as in the provocation" (verse 15). The apostle continues to make practical application of the solemn passage he had been quoting from Psalm 95, pressing upon them certain details from it. That which is central in this verse is its directions for cleaving fast to Christ. Two things are to be observed: the duty to be performed, positively to "hear His voice," negatively not to "harden their hearts." This duty is to be performed promptly, "Today," and is to be persevered in— "whilst it is said today" i.e. to the end Of our earthly pilgrimage. The opportunity which grace grants us is to be eagerly redeemed, the improvement of it is to be made as long as the season of opportunity is ours. The admonition is again pointed by the warning of Israel’ s failure of old. Thus the sins of others before us are to be laid to heart, that we may avoid them.  

"When we hear God’ s voice— and, oh, how deafly and sweetly does He speak to us in the person of His Son Jesus, the Word incarnate, who died for us on Golgotha!— the heart must respond.... By this expression is meant the center of our spiritual existence, that center out of which thoughts and affections proceed, out of which are the issues of life, that mysterious fount which God only can know and fathom. Oh that Christ may dwell there! God’ s voice is to soften the heart. This is the purpose of the divine word— to make our hearts tender. Alas, by nature we are hard-hearted: and what we call good and soft-hearted is not so in reality and in God’ s sight When we receive God’ s word in the heart, when we acknowledge our sin, when we adore God’ s mercy, when we desire God’ s fellowship, when we see Jesus, who came to save us, to wash our feet and shed His blood, for our salvation, the heart becomes soft and tender. For repentance, faith, prayer, patience, hope of heaven, all these things make the heart tender: tender towards God, tender towards our fellow-men" (Saphir).  

"For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses" (verse 16). The apostle here begins to describe the kind of persons who sinned in the provocation, amplification being given in what follows. His purpose in making mention of these persons was to more fully evidence the need for Christian watchfulness against hardness of heart, even because those who of old yielded thereto provoked God to their ruin. The opening "for" gives point to what has preceded. The unspeakably solemn fact to which He here refers is that out of six hundred thousand men who left Egypt, but two of them were cut off in the wilderness, Caleb and Joshua.  

The Greek word "provoke" occurs nowhere else in the New Testament, but the Sept. employs it in Psalm 78:17, 40; 106:7, 33; Jeremiah 44:8, etc. They "vexed" Him (Isa. 63:10), and this because of their contempt of His word. Hereby they showed they were not of God, see John 8:47, 1 John 4:6. Should any unsaved man or woman read these lines, we would say, Beware of provoking God by thine obstinacy. To them that believe not, the gospel becomes "a savor of death unto death."  

"But with whom was He grieved forty years"? (verse 17). This being put in the form of a question was designed to stir up the conscience of the reader, cf. Matthew 21:28, James 4:5, etc. "Was it not with them that had sinned, whose carcasses fell in the wilderness"? (verse 17). "He doth not say ‘ they died,’ but their ‘ carcasses fell,’ which intimates contempt and indignation. God sometimes will make men who have been wickedly exemplary in sin, righteously exemplary in their punishment. To what end is this reported? It is that we may take heed that we ‘ fall not after the same example of unbelief’ (Heb. 4:11). There is then an example in the fall and punishment of unbelievers" (Dr. John Owen).  

"And to whom sware He that they should not enter into His rest, but to them that believeth not"? (verse 18). Having reminded the Hebrews in the previous verse that sin was the cause of Israel’ s destruction of old, he now specifies the character of that sin, Unbelief. The order is terribly significant: they harkened not to God’ s voice; in consequence, their hearts were hardened; unbelief was the result; destruction, the issue. How unspeakably solemn! The Greek word here rendered "believed not" may, with equal propriety, be rendered "obeyed not"; it is so translated in Romans 2:8; 10:21. It amounts to the same thing, differing only according to the angle of view-point: looked at from the mind or heart, it is "unbelief"; looked at from the will, it is "disobedience." In either case it is the sure consequence of refusal to heed God’ s voice.  

"So we see that they could not enter in because of unbelief" (verse 19). "The apostle does not single out the sin of making and worshipping the golden calf; he does not bring before us the flagrant transgressions into which they fell at Beth-peor. Many much more striking and to our mind more fearful sins could have been pointed out, but God thinks the one sin greater than all is unbelief. We are saved by faith; we are lost through unbelief. The heart is purified by faith; the heart is hardened by unbelief. Faith brings us nigh to God; unbelief is departure from God" (Saphir). There is no sin so great but it may be pardoned, if the sinner believe; but "he that believeth not shall be damned."  

The application of the whole of this passage to the case of the sorely-tried and wavering Hebrews was most pertinent and solemn. Twice over the apostle reminded them (verses 9, 17) that the unbelief of their fathers had been continued for "forty years." Almost that very interval had now elapsed since the Son had died, risen again, and ascended to heaven. In Scripture, forty is the number of probation. The season of Israel’ s testing was almost over; in A.D. 70 their final dispersion would occur. And God changeth not. He who had been provoked of old by Israel’ s hardness of heart, would destroy again those who persisted in their unbelief. Then let them beware, and heed the solemn warning, "Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God." May God grant us hearts to heed the same admonitory warning.  

  

  

Maclaren: Heb 3:1

Consider Jesus

Consider the Apostle and High Priest of our profession, Christ Jesus.' Heb. 3:1.

Consider Him that endured'. Heb. 12:3.

THE kinds of consideration enjoined in these two exhortations are somewhat different. The former of them is expressed by a word which means fixed attention and close scrutiny. It is employed, for instance, by our Lord in His injunctions to consider the ravens and the lilies, and by Peter in his account of his vision of the great sheet let down from heaven, upon which, when he had fixed his eye, he considered. Such a fastened gaze of awakened interest and steady contemplation, the writer would have all who are partakers of the heavenly calling to direct upon Jesus.

The other exhortation refers to a specific kind of contemplation. The word might almost be rendered compare,' for it means to weigh one thing in relation to another. It is the contemplation of comparison which is meant. What or whom is the comparison to be drawn between? Jesus, as the Leader of the great host of the faithful, and ourselves. The main point of comparison is to be found in the difficulties of the Christian life. Think what he has borne and what you have to bear; how He bore it and where, having borne it, He is now. The Captain has sustained the whole brunt of the assault and has conquered. Think of Him and be brave, and lift up the hands that hang down, and confirm the feeble knees.

So, then, throwing these two injunctions together, we may regard them as impressing upon us 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. I Ask You To Think First Of This Gaze Of The Christian Soul.

Consider the Apostle and High Priest of our profession, Christ Jesus.'

I have said that the word 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 be no languid look, 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 be 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 fashion.

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 the world.

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 religion. 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 a picture. 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 eternal.

II. Secondly, Notice Here A Little More Particularly The Object Of The Christian Gaze.

We may dwell briefly in this connection upon the predicates of our Lord in these two verses. 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 emphasising 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.

Note that we have to consider Him in His offices, the Apostle and High Priest of our profession.' This is the only instance in scripture in which the name Apostle' is given to our Lord. And of course it is here employed not in its technical, but in its wider and etymological sense. It means one who is sent.' The contrast floating in the writer's mind is apparently between Jesus and Moses; the two men both of whom, though in different fashion, were God's messengers to found a polity. Perhaps another contrast is floating in his mind, such as he has drawn out at length in the first chapter of this great epistle, between those by whom at sundry times and in divers manners God spake unto the fathers'; and Him by whom in these last days, He has, once for all, spoken unto us.' Possibly there is also a contrast between Jesus Christ the Lord of the angels, and the ministering spirits who, the previous context tells us, are sent forth to minister to them that shall be heirs of salvation.' The name thus lifts Christ above Moses, prophets, angels, and sets Him on a pedestal, as the sole and single Revealer of the will of God to the world. The Father sanctified and sent Him into the world to be the one communicator of His perfect Name. The completeness and uniqueness of our Lord's revealing mission are expressed in that title.

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.

We hear a great deal in these days about Christianity being Christ and not doctrines. I say, too, Christianity is Christ, but I say it is the Christ whom these groat truths proclaim to us that we have to grasp. And it is not enough to consider Jesus from a mere humanitarian point of view, nor will the consideration of Him be peace and power and holiness and life to men, unless they consider Him as the Apostle and High Priest of their profession.'

And again, we have to consider not only the Manhood in itself, and the offices which that Manhood discharges, but also the sorrows through which it passes. That is the force of the second of my two texts. We have to think of that Lord, who is the Leader of all the great host of the faithful, whose praises have been sung in the magnificent roll-call of the eleventh chapter; and to turn away from their lesser struggles, and paler beauties, and less complete victories. We have to think of what Jesus Christ bore, of what was laid upon Him, of how He bore it, and of how He has been exalted now to the right hand of God. Compare our difficulties and trials with His, and think that these are the pattern for us; and that we have to tread the path which He trod. Then consider how insignificant ours are in comparison with His. The whole fury of the tempest broke upon Him. It is only the tail of the storm that comes to us. The whole force of the blow was sustained unfalteringly by the steadfast Christ. It is only the blunt sword which has glanced off His strong shoulder to smite us.

We need not seek a resting placeWhere He we loved had none.'

And if we will consider Him that endured,' sorrow and difficulty and opposition in our Christian life will dwindle into a very little thing, and will become a token that as is the Master so is the servant.

III. Lastly, Notice The Blessings Of This Gaze.

First, let us consider Him for calmness amidst a world full of noise and confusion. We live in a time and in a city where life is very crowded; and the pressure of every day is almost more than some of us can bear. There is no relief from the continual agitation about trifles, from the hurry and bustle of this community and this country, as continuous, and in the truest point of view as aimless and insignificant as the running of ants upon an ant hill--except we live in the daily contemplation of Jesus Christ. Nothing will quiet a man like that. It gives a certain sense of remoteness, and a very positive conviction of insignificance, to what else is intrusively and obtrusively near, and fallaciously appears to be important to us. Christ's voice quiets the storm.

On my soulLooks Thy fair face and makes it still.'

If you would have inward calmness, without which life is busy slavery, consider Jesus.'

Again, that gaze will help us to a fixed confidence amidst the fluctuations of opinion. We live in a day of unrest, when the foundations are being re-investi-gated, and the Tree of Life can scarcely grow because men are digging it up to look at its roots. Let us try to remember that the vital centre of all is Jesus, that faith is independent of criticism, and that if we can realise His presence in our lives in these great capacities of which I have been speaking, and as the Companion of our difficulties who has trodden the same path that we have to tread, then we can look very quietly upon all the unsolved questions which are important in their place, but which, however they are answered, do not touch that central fact and our possible relation to Him. Consider Jesus,' and then you will be able to say, The things which can be shaken are removed that the things which cannot be shaken may remain.' Ceremonies, churches, creeds, have all of them a human element, which will go. The divine Christ is the permanent in Christianity.

I might turn the word of my text in another direction for a moment, though it is a digression. After unbelieving theories have done their worst, I would say to the men who advocate them, Consider Christ,' Look at that fair vision. Where did it come from? Account for Him on any hypothesis but the truth of these four gospels. Account for His influence in the world on any hypothesis but His divine mission. You may talk till Doomsday, but you have to reckon with Jesus Christ, and to explain Him. Until you do, you have not established your negations. The reef on which so many goodly ships of unbelief have struck, and where their hulls lie broken and covered with the drifting sands of oblivion, is waiting for many a flaunting theory of to-day. Consider Christ.' That shatters anti-supernatural religion.

And, last of all, let us do it for diligence in service and patience in suffering. If we lay that fair image upon our hearts, it will lead to love, and love will make us toil in His service. If the sensitive plate be laid in the sunshine it will receive the image of the sun. If we consider Him, thereby, and not without such consideration, shall we become like Him.

As for our suffering and toils and difficulties, how they dwindle, and how easy patience is when we think of Him! Simon the Cyrenian had to carry the Cross after Christ, but we have only to carry a very little, light one, when compared with that which He bore and which bore Him. We compare our suffering with His, and are silent. We have to think of what He deserved and we deserve, and the blush comes to our cheeks. We have to remember how He bore, and how we have borne, and we are ashamed of our fretfulness and petulance. We have to think of Him at the right hand of God. The poor fighters in the arena can lift their eyes to the place where the Emperor sits between the purple curtains, and with the flashing axes of the guard round Him, and remembering that He, throned there, was once wrestling here as we are, and that we shall be throned with Him, the thought will make us bear the blows, and run the race, and face the lions.

So, dear brother, the sure means of calmness amidst agitation, of confidence amidst the fluctuations of a restless age, of strenuous warfare, of diligent service, and patient endurance, lies here in the consideration of Christ. If we try to keep Him before our eyes life will be blessed. The secret of joy and peace on earth is the consideration of the Master by faith, and to see Him as He is will be the heaven of heaven. Here, the condition of holiness, joy, peace, power, is consider Jesus'; and yonder the charter of new felicities and new capacities will be, Behold the Lamb.' If we set Him at our right hand we shall not be moved, and shall walk in the light of His countenance on earth, and He will set us at His right hand in the heavens, where His servants shall serve Him and see His face; and His name shall be in their foreheads.

Maclaren: Heb 3:6

Confidence And Rejoicing Of Hope

If we hold the confidence and the rejoicing of the hope firm unto the end.'--Heb. 3:6.

Two of the favourite thoughts of this letter are included in these words. There are none of the New Testament writers who give so frequent and earnest warnings against the danger of falling away from the Christian profession as does the writer of this letter, and there are none of them who set the power and the blessedness of hope as a Christian virtue in so many attractive lights. The reason for the prominence of these two thoughts in the letter is, of course, largely the circumstances of the persons to whom it was addressed. They were Hebrew Christians, in constant danger of being drawn away from their Christian profession by the seductions of Judaism--the system from which they had passed, and which still exercised a power over them. These peculiarities, of course, have ceased to operate with regard to us, but the lessons contained in the words are of permanent value.

Note, then--

I. The Characteristics Of The Christian Life As Set Forth Here.

They are two, confidence and rejoicing. Now the word which is translated confidence' literally means frank, outspoken speech, and comes to mean, secondarily, the boldness which finds expression in such speech. It is employed here, not without some reminiscence of its original meaning, but mainly in that secondary meaning which is expressed partially, and only partially, by the word in our translation, confidence.' A terrified Christian is an anomaly; a timid Christian is a monster. If he is a true Christian he ought to be elevated by his Christianity high above fears of all sorts and to walk so unembarrassed and unhedged in by dread and nervous anxieties and sorrows and apprehensions that his tongue is not tied, but that he can speak out all that is in him, both to God and to man. And then the other word rendered rejoicing' is in the original even more emphatic than that rendering. It means boasting' or glorying,' and conveys the notion of a triumphant exultation which finds words coming to it naturally and irrepressibly, and cannot but speak out its gladness and triumph.

So these two qualities, courage and exultation, are the very key-notes and marks of Christian men and women, who live up to their privileges and understand what it is that they say they believe. What is there for a man to be afraid of if he has God at his back and heaven in front of him? Circumstances? My own weak heart? Temptations? Of course there is a wholesome fear of all these which is beneficial because it sobers us and makes us watchful, and which he is a fool who flings away? Be not high-minded, but fear' is only the other side of the exhortation. Cast not away courage,' for the fear which apprehends danger and acknowledges weakness is the usher that leads in the Confidence that creates boldness, and will not be afraid. What time I am afraid '--and I shall often be --I will trust in Thee,' and then I may fling all fear behind my back and walk dreading nought.

Dear brethren, do we recognise it to be our duty to be brave? Does it ever enter into our minds that courage is part of the Christian character, and do we set ourselves to cultivate it accordingly?

But we have also to take into account the natural expression of this courageous temper which lies in the word--viz., frank outspokenness to God. There are a great many of us who never turn our hearts inside out to God. Although we call ourselves Christians our prayers do not closely fit our real feelings. We pray about the things that we think it proper to pray about: about the things which we have always been in the habit of hearing good people pray about, whether we much care to have them or not. And these little annoyances that buzz about us like mosquitoes and fret so much of our lives, we never say a word to Him about them. No wonder that our hollow prayers are unanswered. If we were bolder with the boldness that this text tells us is our duty, we should turn ourselves inside out to God, and say, Search me, O Lord; try me and see if there be any wicked way in me, and lead me in the way everlasting.'

And then, if in anything like the degree in which the facts of the case warrant all Christian people in having it, we had that courage, there would go along with it a wonderful slitting of the cords that tie our tongues to one another about our faith. What an extraordinary thing it is that so many professing Christians have no sort of compulsion to tell anybody what they are, and do not feel as if there was any necessity laid upon them to speak to others of the Saviour that they have found! Why, if the vessel is full it will run over and light will radiate and heat will pour itself out. If there be life in the heart the blood will be pumped through the veins. And so, if we had the courage of our profession we should all be eloquent in the right times and places and to the right persons in the praise of the Master. Courage and a triumphant exulting joy are the marks and signs of a true Christian.

Put that picture side by side with what we see in others, and with what we ourselves are and do. Many of us have got the length of thinking that it is a sign of grace to be sad and timid, and anxious and afraid to say, I know in whom I have believed.' And there are very few of us who have got the length of walking in the light; and always,' as the Apostle says, being confident' and bold. That unbroken courage is within reach of us all, and the hand that grasps it is the hand of unfaltering faith or confidence.

II. The Foundation Of This Christian Courage And Triumphant Exultation.

Both the chief words in the text, I believe, are intended to be qualified by that expression, of the hope,' which follows the last of them. The confidence is the confidence of the hope,' and so is the rejoicing.' That is to say, the ground upon which there can be reared this fair structure of a Christian life all radiant and exultant with courage and triumph is the great hope which Christ sets before us, and which in Himself is brought into contact with our hearts and minds. The hope of the gospel is the basis upon which the courage and the exultation rest.

When a vessel is sunk at sea, how do they float it again? They take great caissons, and fasten them to the sunken hull, and pump them full of air, and their buoyancy lifts it up from the ocean bed, and brings it up into the sunshine again. Fasten your sunken and sad hearts to that great hope that floats upon the surface, and it will lift you from the depths, and bring you into the sunshine. Think of the hope which you and I profess to have! How can sorrow and dumpish dismality live in the presence of such a solid and radiant thing? What would become of our anxieties, real and deep as they are? What would become of our domestic sorrows, painful and heartrending as they are for some of us, if once we walked in the sunshine of that perpetual hope? Who cares about the rough stones, and the sharp, jagged thorns upon the road, or oven much about the blood upon his naked foot, when he can see the prize hanging yonder at the winning-post? If we had that immortal crown, and that blessed peaceful hope that we shall be like Him, for we shall see Him as He is,' always blazing as a reality at the end of every dirty alloy down which we have to go, and every dreary road along which we have to travel, how the dirt and the dreariness would be forgotten, and we should press toward the mark' with courage and with triumph! Think and realise to yourselves, dear friends, the contents of your hope, if you are Christian people--fellowship with Jesus Christ, the knitting of all broken ties that it will be for our joy and peace to have re-knit; the absence of all trouble that has served for discipline; the rod being broken when the child has grown to be a man; the rest and peace, the wisdom and power, the larger service and closer fellowship with the dear Lord, which are waiting certainly for every one of us. And then, if you can, grumble about the road, or be sad or cast down by reason of the greatness of the way.' We are saved by hope'; and if only we can make real to ourselves the facts which hope based upon Christ reveals as absolute certainties for us all, the clouds will scatter and the darkness will pass before the shining of the true Light.

III. Lastly, The Effort That Is Needed To Keep Hold Of The Hope.

The writer uses very emphatic words. He not only speaks about holding it fast, but about doing so unto the end,' duplicating, as it were, the idea of effort in the grasp, and declaring that that effort is to be continuous until the time when hope is lost in fruition. Now I need not remind you--we can all remind ourselves if we think--of the many outward difficulties and hindrances that rise to the vigour and vitality of this Christian hope. These may be so dealt with by us that they become subservient to its vitality and vigour, but by reason of our weakness, they often draw us away from Christ, and become distractions instead of helps. These are perpetually at work in order to make the Christian hope less vivid, to blur the outlines and dim the colours of the picture which it paints. Our own weaknesses and worldlinesses and clinging loves that twine themselves round creatures of earth, make it hard for us to soar in devout contemplation high enough to leave the mists below and see the blue and the sun. We are all short-sighted in spiritual matters, and cannot see the things that are afar off, and the fact that they are far off makes them unreal to many of us. Therefore, unless there be constant effort directed to retain the vividness of our impression of the things that are unseen, the vulgar, intrusive, flashing brightnesses of the poor, paltry present will dim them all to our eyes.

Whilst, then, there is constant need for effort, and without it we shall certainly lose our apprehension of the unseen blessedness, to hope in which is our very life, a great deal can be done by making direct efforts to cultivate these graces of which I have been speaking, and that from which they come. Though by no means altogether so, it is very much a matter of will and resolution whether Christian people shall be bravo and exultant, or whether they shall go mourning all their days, and never taking up the privileges which they possess. If you were to say every morning, Now I am going to try to-day to keep myself up on the high level, the overhead railway, and to travel there,' you would find it possible to do it. A man cannot make himself glad by saying, Now I am determined I will be glad,' but the moods and changing emotions of our Christian life which reposes upon facts that do not change, are very largely under our own control, and it is generally our own fault if we find our confidence oozing out at our finger-ends, and an unnameable and vague sadness, of which we scarcely know the cause, wrapping our souls like a chill November mist. One honest and vigorous resolution would rend the mist, in nine cases out of ten, and we should find that it was all the product of the undrained ditches in our own hearts.

But whilst a great deal can be done by a dead lift of resolution, and by governing our feelings and keeping a tight hand upon our emotions, far more can be done by the simpler, and in some respects easier, and certainly more effectual, way of keeping our eyes fixed upon the Person and the facts on which our hope is grounded, and from which our courage flows. That is to say, look at Jesus Christ, and keep by His side, and look into His eyes until you can see love gleaming in them, and touch His pierced hands until you can feel the power trickling from His fingers into your weakness, and rest on the assurances of His faithful word until the unseen and far-off good that He has promised is more real than the little goods close beside you. You can cultivate hope most effectually by gazing upon the things unseen, and above all, on the Person who is our Hope.' If only we will keep our, selves by faith, love, aspiration, communion of thought, and feeling, and desire, near to Him, He will stand beside us, and repeat to us the old word that was so frequent upon His lips, Fear not,' and courage will come. He will say, too, as He did in the hour of deepest sorrow, These things have I spoken unto you that My joy might remain in you, and that your joy might be full'; and our triumphant exultation will rise like water in a reservoir when a pure river flows into it. He will say, too, What and where I am, there shall also My servant be'; and the living hope that comes from union with Him will make us victors over all that is at enmity with joy,' and all that is sad, frowning, threatening, and perilous in our present life.

So, dear brethren, we are saved by Hope, and this Hope that we have has passed within the veil' with our great High Priest, and there we can anchor our souls and fear not shipwreck, but ride out every storm-

Maclaren: Heb 3:7-8

Hear His Voice

To-day if ye will hear His voice, harden not your hearts'--Heb. 3:7-8.

WHOSE Voice? The writer of the psalm from which these words are quoted meant God's. The writer of the Epistle to the Hebrews, in quoting them, means Christ's. And the unhesitating transfer, without explanation or apology, of a sacred saying of the Old Testament from God to Christ is a plain indication, especially considering that the writer was a Jew addressing Jews, of what he and they believed about Christ's divinity. His voice was God's voice, to be listened to with equal deference, and capable of bringing the same result.

To-day'; when is to-day? The writer of the psalm meant his own epoch; the writer of the Epistle to the Hebrews means his. And the unhesitating transfer of the words from one period to another rests on the principle that there is a continuous voice of God sounding through all the ages, to which each generation in turn has the privilege of listening, and the responsibility of not turning away. So we are not only permitted, but obliged, to bring down the to-day' to our own period, and to believe that God's voice in Christ is speaking to us individually as truly and directly as if it had never been uttered to any of the men of the past. One more remark by way of introduction. If ye will hear His voice' conveys the idea of volition. The writer of the epistle had no such intention. He did not mean to say, If ye want to hear God's voice, open your ears.' But he uses the if' as it is often employed in Scripture, not to express doubt, but simply to cast a statement into the form of a supposition. The meaning is really substantially equivalent to as often as.' Instead of will' we get the meaning much better when we read, with the Revised Version shall.' To-day, if ye shall hear His voice, harden not your hearts.'

Now if that be the connection and the meaning of the words before us, there are three things that I want to press upon you from them. First, that Jesus Christ is speaking to you; second, that there is a danger of steeling your hearts against Him; third, that it is wise to listen to-day.

I. That Jesus Christ Is Speaking To You.

The readers of this letter, certainly, and its writer, probably, never heard Jesus Christ in His earthly utterances; but as the letter says, in another place, He now speaketh from heaven.' The writer was sure that to these people, who had never heard a syllable of the Lord's earthly sayings, that pleading, infinitely sweet and persuasive voice was ever coming. And, as I said, his bold transference of the ancient words to his own generation involves a principle which compels us to transfer them equally unhesitatingly from the generation of apostles and early Christians to our own prosaic and commonplace times. Jesus Christ, dear friends, is speaking to every one of us, direct and straight, as He spoke to the men of those days.

He speaks to us by His recorded earthly utterances. Oh, if people would read the gospels as they ought to be read--with the conviction that there was nothing in Christ's words, local, temporary, or peculiar to the individuals to whom they were primarily addressed--how different they would be to us all! His own declaration is true about all His utterances, What I say unto you'--the little group gathered round Me here,--I say unto all'--those dim and distant multitudes away out to the very ends of the earth, and down through the ages, I speak to them all.

He stands and says to me, and to thee, Come unto Me all ye that labour and are heavy laden, and I will give you rest.' Dear brother, straight to you, as if winged like an arrow from the heavens, comes this call of the Lord, If any man thirst'--and surely that is general enough to take us all in--let him come unto Me and drink.'

We are putting no violence on the Lord's words by thus asserting their direct aim at every human heart. For I believe, for my part, that the love and individualising knowledge of Jesus Christ are divine; and that each of us has his own place in that loving heart; and that to each of us He spoke when He spoke unto all. So if you will rightly use the record that you have, you will hear in it Christ speaking to you.

He speaks to us by one another. I do not believe in sacerdotal authority, nor in apostolic succession, nor in any mystical sacredness attaching to any form of the preacher's office; but I do believe that the humblest and rudest of men who turns to another and says, Brother, Jesus Christ is thy Saviour; wilt thou not let Him save thee?' is speaking Christ's words. He that heareth you, heareth Me.' That is no bestowment of superhuman and magical authority on either apostles or clergy, but it is the declaration which I am trying to enforce, that every lip that is opened to proclaim the love of God in Jesus Christ our Lord derives all its power and all its music, if there be any, from the inspiration of Christ Himself. The body of a violin is but meant to reverberate the sound; it is His hand that is drawn across the strings. All Christian teachers are the sounding-boards and reverberators of the music that He has made. They are but like wind instruments; the breath that is blown through them is the breath of Christ Himself. Alas! that the instrument is so often out of tune, and so poorly reproduces the infinite sweetness of the pleading tones of Him into whose lips grace was poured. But He does speak, and speaks even through such poor instruments as me.

He speaks to you deep down in that solemn voice that sometimes wakes within, and rebukes and restrains and directs. If it be true, and true it is, that the eternal Word of God is the Light that lighteth every man that cometh into the world, it is tenfold more true--if I may so say--that consciences like ours, which have been saturated with the more or less direct influences of Christian morality all our days, are to be taken as His voice.

And so, I beseech you, discern Christ's words, and not the mere historical record of what a dead Man once said in the past--of which criticism may make more or less havoc--but Christ's living words, springing fresh from His lips, and meant for you, in the words of the gospels. Hear His utterances, and not men's poor faltering transcription and translation of them, in the words which my fellows and I may chance to speak to you. And hear His voice in that august monitor which you carry within, to warn and to impel, a spur to all lingering good, and a check upon all rampant evil.

II. Notice The Danger Of Steeling The Heart Against Him.

One would have thought that the last thing possible was that there should be a pleading God and a refusing man; that there should be a God manifest in Jesus Christ, beseeching us to accept the loftiest gifts, and that men should turn away from the beseeching. Old legends tell us how mystic music put motion into sticks and stones, and made the trees of the wood clap their hands. But men's hearts mysteriously and tragically remain stolidly deaf against that voice. It always has been so. Of old, Wisdom cried in the high places of the city; and even her queenly majesty, and gentle persuasions, and infinitely desirable gifts, gained her no hearing, and her last word was, I have called and ye have refused.' The Incarnate Wisdom came upon earth, not to cry nor lift up His voice in the streets, but to appeal with gentleness and searching power to men, and He had to turn away from His temple and say,' Thou knewest not the time of Thy visitation.' All that have had the best and highest things to say to the world have had the same experience. If a man prophesy of wine and strong drink,' speaking words that excite and offer to gratify sense and appetite, he shall be the prophet of this people,' and the God-messenger has to stand and say, All day long have I stretched out my hands to a disobedient and a gainsaying people.'A result so uniform must have deep-lying causes.

I do not intend to enter upon these now. I wish to say a word or two rather about the how' than about the' why' of this strange fact, and to warn you, dear friends, against the courses by which so many of us, and you and I in our time, no doubt, have often stopped our ears against Christ's voice.

Simple occupation with all sorts of other things will effectually do it. Great is the power of pre-occupation, magical is the power of indifference. A man can resolve not to attend to almost anything, however imperative and urgent may be its appeals to him. They used to beat drums and blow trumpets in the market-places of the towns when John Wesley and the early Methodists went into them in order to prevent the preacher's voice from being heard. And you and I know but too well--do we not?--what it is to busy ourselves with such a clamant crowd of occupations that Christ's voice gets smothered and stifled. Go into a factory and you can see that two men are talking to one another, because their lips are moving, but you cannot hear a word they say for the whir of the spindles and the clatter of the looms. And there are a great many of us that silence Jesus Christ in that fashion. We see His mouth move, and we make the more noise at our business, and so manage to harden our hearts. Do not, a8 soon as you go out of these doors, let the rattle of the world come in to deafen the ears of your conscience to the pleadings of your Saviour.

You can harden your hearts very effectually by neglecting to do what you know you ought to do. You can kill a plant if you persistently pick off the buds, and prevent it from flowering. You can kill your consciences in the same fashion. There is nothing which makes a man so receptive of further communications from his Lord as obedience to what He has already heard, and he who says, Thy servant heareth,' will never have to say in vain, Speak, Lord!' The converse is true. There is nothing that so hinders a man from knowing what Christ would have him do as to know that He would have him do something which He will not do. You can take the bell off the rock if you like. That will contribute to your sleeping on the voyage, and you will be troubled by no intrusive ringings until the bow is amongst the white breakers and the keel grinding on the black rocks. You can harden your hearts thus by neglecting your convictions.

You can do it by wilfully fighting them down. And I am sure that there are men and women here who know what it is to do that. Take a lump of raw cotton, and put it under sufficient pressure, and you can make it as compact as a bullet. So you can take your hearts, and by dint of determined resistance, and bringing all manner of pressure to bear upon them, you can squeeze and squeeze and squeeze till you squeeze all generous impulses and lofty thoughts and wishes to be better, and convictions of duty, clean out of them, and leave them no bigger than a walnut, and as hard as cannon-ball. You can do it; do not risk it. It is possible by plunging yourselves into a deliberate course of exciting and intoxicating evil to shake off impressions so as to laugh at them. Take a hair of the dog that bit you' is the devil's prescription. I dare say there are people who know what it is, in order to get rid of themselves, or rather I should say of Christ speaking in themselves, to plunge more desperately into some absorbing course of evil. That is the Nemesis of all wrongdoing, that as it continues the delight of it diminishes and the necessity for it increases, to bury remembrances, to drown reflections, to get rid of self. And so as chemists can liquify oxygen you can freeze down your hearts if you will into a solid mass, impervious to anything but the retributive blow that will shatter it. Beware! Since ye hear His voice, harden not your hearts.'

III. Lastly, Notice The Wisdom Of Listening To-Day.

Now, as I have said, the to-day' of my text was the epoch of the generation which the writer was addressing; and in one very blessed sense to-day' for each of us is the whole period of our earthly lives, during which sounding on for ever will be the pleading of Jesus Christ's voice. And so men say, It is never too late to mend.' Yes, perfectly true; but is not the other side as true: It is never too soon to mend? Whilst the to-day' of my text, thank God, lasts as long as the day of life, there,is a very real sense in which the more ordinary meaning of it is applicable to this matter. I do not need to remind you how in all regions of life there is nothing more deleterious to character nor more fatal to success than the habit of putting off doing plain duty. In your business you are trained to promptitude. The man that does not let grass grow under his feet in ordinary matters will be half way on his journey whilst another man is thinking of getting his boots on. And promptitude is no less important--in some aspects it is even more so--in regard to listening to the voice of Jesus Christ, and obeying His commandments. So I want to plead with you, dear friends, to that effect. That thou doest do quickly,' if it be a right thing. That thou doest drop quickly,' if it be a wrong thing. But let there be no hesitation in regard of the one course or the other. As Elijah said, How long halt ye between two opinions?' or in the very picturesque word of the original, How long do you hobble along upon both knees,' resting now upon one and then upon the other. If the Lord be God,' then plain common sense says follow Him'; if Baal, then follow Him.'

And this is the more needful, because impressions or convictions stirred by the voice of Christ are apt to be very evanescent. They are delicate; they require prompt fixing, or they fade off the sensitive plate. They are like the images of a dream--very clear at the moment we wake, ten minutes afterwards irrecoverable. Do not trifle with what may be a fleeting inclination to eternal duty.

And they are very hard to reproduce. I am sure I am speaking to some who were once on the verge of taking Christ for their Saviour, and then something within said,' Yet a little more sleep and a little more slumber,' and the disposition has never come back again. Felix sent for Paul many a time after the first time, and talked with him, but he never trembled' any more, but talked comfortably with his prisoner about the possibility of screwing a ransom out of him. I say nothing about other reasons for prompt action, such as that every moment makes it harder for a man to turn to Jesus Christ as his Saviour. The dreadful power of habit weaves chains about him, thin at first as a spider's web, solid at last as an iron fetter. Associations that entangle, connections that impede grow with terrible rapidity. And if it is hard for you to turn to your Lord now, it will never be easier, and will certainly be harder.

And, dear friends, to-day '--how long is it going to last? Of course I know that all the deepest reasons for your being a Christian remain unaffected if you were going to live in the world for ever. And, of course, I know that the gospel of Jesus Christ is as good to live by as it is to die by. But, notwithstanding, common sense says that if our time here is so uncertain as we know it to be, there is no time to put off. You and I have to die, whether we find a convenient season for it or not. And perhaps we have to die before we find Felix's convenient season' to send for Paul or Paul's Master. So in the narrowest sense of the word, To-day … harden not your hearts.'

But I dare say some of you, and especially some of you young people, may be kept from accepting Jesus Christ as your Saviour, and serving Him, by a vague disinclination and dread to make so great a change. I beseech you, do not give a feather's weight to such considerations. If a change is right, the sooner it is made the better. The shrinking all passes when it is made, just as a bather recovers himself when once his head has been plunged beneath the water.

And some of you may be kept back because you know that there are sins that you will have to unveil if you become Christians. Well, do not let that keep you back either. Confession is healing and good and sweet to the soul, if it is needful for repentance. Sins that men have a right to know hurt as long as they are hid, and cease to hurt when they are acknowledged, like the fox beneath the Spartan boy's robe, that gnawed when it was covered up, and' stopped biting when it was revealed.

So, dear friends, you hear Christ speaking to you in His Word, in His servants, in the depths of your hearts. He speaks to you of a dying Saviour, of His infinite love, of His perfect sacrifice, of a complete salvation, a cleansed heart, a blessed life, a calm death, an open heaven for each if we will take them. See that ye refuse not Him that speaketh.'

Maclaren: Heb 3:13

The Lies Of The Temptress"

The deceitfulness of sin.'--Heb. 3:13.

THERE is a possible reference here, in this personification of Sin, as leading men away by lies, to the story of the First Temptation. There, the weapons of the Tempter were falsehoods. There was a lie about, the unlawfulness of the suggested act, insinuated rather than boldly spoken, Hath God said, ye shall not eat?' There was a lie about its disadvantages, Ye shall be as gods, knowing good and evil. There was a lie about its ultimate consequences, Ye shall not surely die.'

And these three falsehoods are typical of the methods which sin employs to draw us away from the path of right.

The writer of this letter does not leave us in much doubt as to what he means by sin, for he includes in it not only gross outward acts, but goes a great deal deeper, and in the verse before my text, all but defines it as being an evil heart of unbelief in departing from the living God.' Whether it come in the form of gross breaches of the common laws of morality, or whether it come in more refined but not less dangerous forms, everything by which my heart goes away from God is sin; and every such thing gains its power over me by dangling before my credulous eyes a series of falsehoods.

So then my purpose is just to try to unrip some of these lies, and see what is inside of them. The deceitfulness of sin' tells lies about the bait:--lies about the hook that it hides; lies about the criminality of the act to which she would draw us; and, lastly, lies about the possibilities of deliverance. Let me touch on each of these in order.

I. First, Then, My Text Suggests To Me Sin's Lies About The Bait.

The old story is typical, and may stand as a well, developed specimen of the whole set of evil deeds. When she saw that it was pleasant to the eye, and good for food, and a thing to be desired,' then the inflamed desire' perceiving the attainable object, went straight at it. And that is the history of all the evil that we do. It is either for the sake of winning a desirable object, or for the sake of avoiding some undesirable issue; we never do the wrong thing, and go away from God, except under a delusion that we shall be bettor and happier when we have got the desired thing than we should "be without it.

Now I do not mean to say for a moment that there is not a very solid reality in the pleasurable results of a great many wrong things. If a man chooses to sin to gratify sense, he does get the sensuous enjoyment out of it. The food that is stolen will stay hunger, and be sweet upon the palate, just as much as that which is the product of honest industry. The things which tempt our desires we may get; and there will be no illusion at all about the reality and solidity of the pleasure. But there is another question to be asked. You have got the thing you wanted; have you--what then? Are you much the better for it? Are you satisfied with it? Was it as good as it looked when it was not yours? Is it as blessed now that you have stretched your hand across the flames of Hell and made it your own as it seemed when it danced there on the other side? Is not the giant painted on the canvas outside the caravan a great deal bigger than the reality inside, when you go in to look at him? Is there anything that we have got by doing wrong for it, howsoever it may have satisfied the immediate impulse in obedience to whose tyrannous requirements we were stirred up to grasp it, which is worth, in solid enjoyment, what we gave for it? Having attained the desire, do we not find that it satisfies not us, but only some small part of us? If I might so say, we are like those men that old stories used to tell about that had swallowed some loathly worm. We feed the foul creeping thing within us, but ourselves continue hungry. We cannot slake our thirst out of empty cups, however jewelled Besides, sin's pleasures are false, because along with them all comes an after tang that takes the sweetness out of them. Like the prophet's book, they may be honey on the lip, but bitter as gall when swallowed. Some foul-tasting preparation of naphtha is put into spirits of wine to keep people from drinking it. The cup that sin brings to you, though it may be fiery and intoxicating, has got the nasty naphtha in it too. And you taste both the one and the other.

There is only one thing that promises less than it performs, and which can satisfy a man's soul; and that is cleaving to God. Go to Him, let nothing draw you away from Him. Let us hold by Him in love, thought, obedience; and the lies that tempt us to our destruction will have no power over us; and we shall possess joys that neither pall nor end, nor leave behind them a bitterness upon the lips. Even in laughter the heart is sorrowful, and the end of that mirth is heaviness.'

Better what Christ offers in the cup which He drank off, whereof, though the taste may be bitter at first, what remains is His own joy, perpetual and full.

II. Again, Note The Lies About The Hook.

The old story lends itself to us as a kind of general expression to which all the falsehoods of sin may be reduced. Ye shall not surely die.' I suppose that if any man had clear before him at the moment of any temptation,howsoever fiery and strong, the whole sweep of the consequences that are certainly involved in his yielding to it, he would pause on the edge, and durst not do it. But sin suppresses facts; and here are a few of the barbed points which she hides. She does not tell you anything about outward consequences. I have been speaking about gross forms of sin. I wish I could believe that there is no man among my hearers to whom dehortations from them are appropriate, but I fear that in a great city like this there are never gathered as many men and women together as are here, without there being some whose sin lies in the direction of sensuous passion and animal indulgence. And I beseech such to remember the hook as well as the bait, and rethink of the outward consequences in broken constitutions, poisoned blood, enfeebled frames, damaged reputations, loss of faculty, position, prospects, and a thousand other things which hang round about the path of the profligate man'. Every year there come into Manchester young men who fancy they can play the game and not pay the stakes. Every month, I was going to say, there drop out of this great city, bankrupt in reputation, ruined in health, driven from positions of hopes and profit, the heart-break of their families, and a curse to themselves, young fellows that listened to such words as I am speaking to them now, and went away and said: We will chance it! It is exaggerated.' Yes, it would be, if I said that this was true about the whole circle of evil:doers, but it is not exaggerated, if you remember that a definite percentage of all the young profligates of Manchester, year by year, go away to die, with their bones full of the iniquity of their youth.' Did Pleasure show you that hook when she dangled her bait before your eyes?

She suppresses the action of conscience. There is nothing more awful than the occasional swiftness and completeness of the revulsion of feeling between the moment before and the moment after. While yet escape from the temptation was possible, the thing looked so fascinating, so all-desirable; and the next moment, when the thing is done, and can never be undone, and you have got round to the back of it, it looks so hideous and threatening. Conscience lulled, or at least unheard during the hubbub of the clamant voices of the passions that yelled to be fed, lifts up her solemn voice sometimes, the moment that they are silent, gnawing the poisoned portion that is thrown to them, and speaks. Did Pleasure tell you about that hook when she dangled the bait before your eyes? She suppresses the action of sin upon character.

We do not perceive how all our deeds, even the small and apparently transitory and incidental, are really linked together in an iron net-work of cause and effect, so as that every one of them lives on and on, in more or less perceptible and distinct effects upon our characters, You cannot do a wrong thing, departing from the living God,' without thereby leaving an indelible mark upon your whole spiritual and moral nature. Loftier aspirations die out of you, the incapacity for better actions is confirmed, and that awful, mysterious thing that we call habit' comes in to ensure that once done, twice will be probable, and twice done, thrice and innumerable times more will be almost certain. There is nothing more mystical and solemn about our lives than the way in which unthought of and trifling deeds harden themselves into habits, and dominate us, whether we will or no. And so the sin which once stood in front of us with a smile and tempted us, because it was desirable, afterwards comes behind us with a frown, and is a taskmaster with a whip. Instead of being drawn from before by anticipated delight, we are driven from behind by tyrannous habit, and commit the old sin, not because we expect pleasure, but to get away from misery. The flowery fetters become iron, and the evil once done gets to be our master, and we are held and be!rod in the chain of our sins. And more than that, there is the necessity for perpetual increase, heavier doses, more pungent forms of evil, in order to titillate the increasing insensitiveness of the nature. You take a tiger cub into your house when it is little; it is prettily striped, graceful in its motions, playful and affectionate; and it grows up, and when it is big, it is the master of you, if it is not the murderer of you! Do not you take the little sin into your hearts. It will grow, and its claws will grow, and its ferocity will grow.

And now all these consequences suggest the last of sin's suppressions that I would specify.

They all make a future retribution a probable thing. And that future retribution is a plain and necessary inference from any belief at all in a God and in a future life. But the tempting sin has nothing to say about that future judgment or if it has, has only this to say: Ye shall not die.' Is it not strange that it is almost impossible to get many of you--reasonable, far-dighted, prudent men and women as you are, in regard to ordinary things--to look that fact fairly in the face? You are like sailors who get into the spirit-room in a ship when she is driving on the rocks, and as long as you can get the momentary indulgence, never mind about what is coming.

But you cannot, jump the life to come.' Let no man deceive you with vain words; because of these things the wrath of God is coming upon the children of disobedience.' And so, dear brethren, let me plead with you. Weak my w or(is are, I know, to break down the walls with which we surround ourselves. But oh, let me try to get within the defences, and plead with you not to let wishes, inclinations, and earthly tastes make you so short-sighted; but take into view all the consequences of your actions, and then tell me, if, regard being had to the whole duration of their results, anything is so wise as to love and serve and cleave to God who dwells in Christ, and in whom is our portion and our all. It is an evil thing and a bitter to depart from the living God.'

III. Then Notice Again, The Lies As To The Criminality Of The Deed.

Once more the old story avails us. Hath God said Ye shall not eat?' is the insinuated suggestion that creeps into most men's minds. I suppose that the number of us who, with clear eyes, knowing the thing at the moment that we do it to be wrong, do yet resolve that, wrong as it is, it shall be done, is comparatively few. I suppose that by far the majority simply ignore the question of right or wrong, when the question of pleasant and desirable comes to be canvassed. Before the committal--as I was saying a moment ago--we have an awful power of silencing our consciences. Just as housebreakers carry some drugged meat for the house-dogs when they intend to break into soma lonely farmhouse so we are all adepts in applying gentle phrases to our own evil, while if the same thing is done by anybody else we shall flame up in indignation, as David did when Nathan told him about the man and his one ewe lamb. Therefore comes to this--do not you trust to instinctive utterances of inclination calling itself conscience. (Remember that you can bribe conscience to say anything but that it is right to do wrong. You will get it to say anything that you teach it about what is wrong and what is not. And therefore you must find a better guide than conscience. You have to enlighten it and educate it and check it, and keep it wakeful and suspicious, as the price of purity.

The same set of lies about the criminality of our actions operates with still greater effect after the committal. I was speaking a moment or two ago about the sudden waking of conscience when the deed is done. But there is a worse thing than that, and that is when conscience does not wake. That is the condition, I have no doubt, of many people listening to me now. She wiped her mouth and said I have done no harm. You can muffle the bell so that there will come no sound. You can sear your hand, if you once press a hot iron upon it; and you can make the cuticle of your conscience, if I may so say, just as insensitive by the same process. So then, my friend, do you take care that you do not thus darken the light that is in you, till it becomes darkness. And remember also that your knowing nothing against yourself does not prove you to be blameless. There is neighing harder than to drive home the consciousness of sinfulness I can fancy what is passing in some, as they listen to me now. Some of you refer all that I am saying to that other man in the corner there, whom it will fit so well. Some of you are saying to yourselves, Oh yes, I admit it all in a general way'; but not summoning up in your mind any of the evils which cling and cleave to you individually. And some of you are trying to break the force of what I am saying by theories about responsibility, and how a man is the creature of circumstances and the like; or by pleading in arrest of judgment your better side: I am a respectable man. Nobody can find any fault with me. I am a good father, a good husband, an honest tradesman, a man of my word, a cultured gentleman perhaps, a student, a man abhorring gross sin, and so forth'; and your words have nothing at all to do with me.' Ah! have they not? Departing from the living God'; that is the sin that I am talking about, brother--not going and getting drunk, stealing, wallowing in thesty of sensualism; not the mere external acts. The kernel of all sin is living to ourselves. That is what I want to. lay upon all your consciences. And that is the hardest of all results for even the most earnest and pleading words to effect, in the minds of the respectable, selfcomplacent, gospel-hardened people that come and fill these pews.

IV. So The Last Word That I Wish To Say Is In Reference To The Falsehoods Of Sin In Regard To The Deliverance Therefrom.

These other lies, like bubbles, sometimes burst. The first of them, about the pleasures, generally bursts as soon as the thing is done. The others about the pains and the criminality often disappear when pricked by some thought of God and contact with Him. But the repertory of the. deceiver is not empty yet. And she can turn her hand and bring out another set of lies, in order to retain her dominion. For the sin that said to you before you did it: There is no harm in it; you do not need to do it again; it is only just once and it will be done with,' says to you after you have done it, when you begin to feel that it was wrong, and try to shake off its guilt and power: You have done it now! You never can get away any more. The thing is past, and neither in regard to its consequences nor in regard to its power will you ever escape from it. What you have written you have written. You are mine!' And so she lays her iron claw upon the man and holds him. Some of us put that into a philosophical principle, and say that in,this great system of rigid interlocking of cause and effect, the idea of forgiveness and of a new beginning of life is impossible and absurd.) Some of us that cannot talk in that strain, yet know what it is to have to say: There is no hope! I have loved evil, and after it I must yet go.'

So sin lies to us just as she lied before. And I have to come now with the message that, of all her falsehoods none is more false and fatal than the falsehood that a sinful man cannot turn from his evil; conquer all his transgression; begin a new happy, clean life; and be sure of forgiveness from His Father in Heaven. Jesus Christ, the faithful and true witness,' has died that it may be possible to bring to us pure and true promises of lasting and satisfying blessedness, and to avert from each of us, if we will trust in the power of His blood, the worst and penal consequences of our transgression, and if we will trust in the power of His imparted Spirit, to make our future altogether unlike out' past, and deliver us from the habit and entail of our sins. So, dear friend, these two stand before you. On one side the Sorceress with a smile on her lips, a lie on her tongue, and a knife in her sleeve. Do not go into her house. The dead are there; and her guests are in the depths of Hell.' On the other side stands Jesus Christ who has died to redeem our souls from' her deceit and violence Band trusting in whom we may all say: My soul is escaped as a bird out of the snare of the fowlers. The snare is broken and I am escaped.'

MHCC: Heb 3:1-6

Christ is to be considered as the Apostle of our profession, the Messenger sent by God to men, the great Revealer of that faith which we profess to hold, and of that hope which we profess to have. As Christ, the Messiah, anointed for the office both of Apostle and High Priest. As Jesus, our Saviour, our Healer, the great Physician of souls. Consider him thus. Consider what he is in himself, what he is to us, and what he will be to us hereafter and for ever. Close and serious thoughts of Christ bring us to know more of him. The Jews had a high opinion of the faithfulness of Moses, yet his faithfulness was but a type of Christ's. Christ was the Master of this house, of his church, his people, as well as their Maker. Moses was a faithful servant; Christ, as the eternal Son of God, is rightful Owner and Sovereign Ruler of the Church. There must not only be setting out well in the ways of Christ, but stedfastness and perseverance therein to the end. Every meditation on his person and his salvation, will suggest more wisdom, new motives to love, confidence, and obedience.

MHCC: Heb 3:7-13

Days of temptation are often days of provocation. But to provoke God, when he is letting us see that we entirely depend and live upon him, is a provocation indeed. The hardening of the heart is the spring of all other sins. The sins of others, especially of our relations, should be warnings to us. All sin, especially sin committed by God's professing, privileged people, not only provokes God, but it grieves him. God is loth to destroy any in, or for their sin; he waits long to be gracious to them. But sin, long persisted in, will make God's wrath discover itself in destroying the impenitent; there is no resting under the wrath of God. " Take heed:" all who would get safe to heaven must look about them; if once we allow ourselves to distrust God, we may soon desert him. Let those that think they stand, take heed lest they fall. Since to-morrow is not ours, we must make the best improvement of this day. And there are none, even the strongest of the flock, who do not need help of other Christians. Neither are there any so low and despised, but the care of their standing in the faith, and of their safety, belongs to all. Sin has so many ways and colours, that we need more eyes than ours own. Sin appears fair, but is vile; it appears pleasant, but is destructive; it promises much, but performs nothing. The deceitfulness of sin hardens the soul; one sin allowed makes way for another; and every act of sin confirms the habit. Let every one beware of sin.

Matthew Henry: Heb 3:1-6

In these verses we have the application of the doctrine laid down in the close of the last chapter concerning the priesthood of our Lord Jesus Christ. And observe,

I. In how fervent and affectionate a manner the apostle exhorts Christians to have this high priest much in their thoughts, and to make him the object of their close and serious consideration; and surely no one in earth or heaven deserves our consideration more than he. That this exhortation might be made the more effectual, observe,

1. The honourable compellation used towards those to whom he wrote: Holy brethren, partakers of the heavenly calling. (1.) Brethren, not only my brethren, but the brethren of Christ, and in him brethren to all the saints. All the people of God are brethren, and should love and live like brethren. (2.) Holy brethren; holy not only in profession and title, but in principle and practice, in heart and life. This has been turned by some into scorn: "These,"say they, "are the holy brethren;"but it is dangerous jesting with such edge-tools; be not mockers, lest your bands be made strong. Let those that are thus despised and scorned labour to be holy brethren indeed, and approve themselves so to God; and they need not be ashamed of the title nor dread the scoffs of the profane. The day is coming when those that make this a term of reproach would count it their greatest honour and happiness to be taken into this sacred brotherhood. (3.) Partakers of the heavenly calling - partakers of the means of grace, and of the Spirit of grace, that came from heaven, and by which Christians are effectually called out of darkness into marvelous light, that calling which brings down heaven into the souls of men, raises them up to a heavenly temper and conversation, and prepares them to live for ever with God in heaven.

2. The titles he gives to Christ, whom he would have them consider, (1.) As the apostle of our profession, the prime-minister of the gospel church, a messenger and a principal messenger sent of God to men, upon the most important errand, the great revealer of that faith which we profess to hold and of that hope which we profess to have. (2.) Not only the apostle, but the high priest too, of our profession, the chief officer of the Old Testament as well as the New, the head of the church in every state, and under each dispensation, upon whose satisfaction and intercession we profess to depend for pardon of sin, and acceptance with God. (3.) As Christ, the Messiah, anointed and every way qualified for the office both of apostle and high priest. (4.) As Jesus, our Saviour, our healer, the great physician of souls, typified by the brazen serpent that Moses lifted up in the wilderness, that those who were stung by the fiery serpents might look to him, and be saved.

II. We have the duty we owe to him who bears all these high and honourable titles, and that is to consider him as thus characterized. Consider what he is in himself, what he is to us, and what he will be to us hereafter and for ever; consider him, fix your thoughts upon him with the greatest attention, and act towards him accordingly; look unto Jesus, the author and finisher of your faith. Here observe, 1. Many that profess faith in Christ have not a due consideration for him; he is not so much thought of as he deserves to be, and desires to be, by those that expect salvation from him. 2. Close and serious consideration of Christ would be of great advantage to us to increase our acquaintance with him, and to engage our love and our obedience to him, and reliance on him. 3. Even those that are holy brethren, and partakers of the heavenly calling, have need to stir up one another to think more of Christ than they do, to have him more in their minds; the best of his people think too seldom and too slightly of him. 4. We must consider Christ as he is described to us in the scriptures, and form our apprehensions of him thence, not from any vain conceptions and fancies of our own.

III. We have several arguments drawn up to enforce this duty of considering Christ the apostle and high priest of our profession.

1. The first is taken from his fidelity, Heb 3:2. He was faithful to him that appointed him, as Moses was in all his house. (1.) Christ is an appointed Mediator; God the Father has sent and sealed him to that office, and therefore his mediation is acceptable to the Father. (2.) He is faithful to that appointment, punctually observing all the rules and orders of his mediation, and fully executing the trust reposed in him by his Father and by his people. (3.) That he is as faithful to him that appointed him as Moses was in all his house. Moses was faithful in the discharge of his office to the Jewish church in the Old Testament, and so is Christ under the New; this was a proper argument to urge upon the Jews, who had so high an opinion of the faithfulness of Moses, and yet his faithfulness was but typical of Christ's.

2. Another argument is taken from the superior glory and excellence of Christ above Moses (Heb 3:3-6); therefore they were more obliged to consider Christ. (1.) Christ was a maker of the house, Moses but a member in it. By the house we are to understand the church of God, the people of God incorporated together under Christ their maker and head, and under subordinate officers, according to his law, observing his institutions. Christ is the maker of this house of the church in all ages: Moses was a minister in the house, he was instrumental under Christ in governing and edifying the house, but Christ is the maker of all things; for he is God, and no one less than God could build the church, either lay the foundation or carry on the superstructure. No less power was requisite to make the church than to make the world; the world was made out of nothing, the church made out of materials altogether unfit for such a building. Christ, who is God, drew the ground-plan of the church, provided the materials, and by almighty power disposed them to receive the form; he has compacted and united this his house, has settled the orders of it, and crowned all with his own presence, which is the true glory of this house of God. (2.) Christ was the master of this house, as well as the maker, Heb 3:5, Heb 3:6. This house is styled his house, as the Son of God. Moses was only a faithful servant, for a testimony of those things that were afterwards to be revealed. Christ, as the eternal Son of God, is the rightful owner and sovereign ruler of the church. Moses was only a typical governor, for a testimony of all those things relating to the church which would be more clearly, completely, and comfortably revealed in the gospel by the Spirit of Christ; and therefore Christ is worthy of more glory than Moses, and of greater regard and consideration. This argument the apostle concludes, [1.] With a comfortable accommodation of it to himself and all true believers (Heb 3:6). Whose house we are: each of us personally, as we are the temples of the Holy Ghost, and Christ dwells in us by faith; all of us jointly, as we are united by the bonds of graces, truths, ordinances, gospel discipline, and devotions. [2.] With a characteristic description of those persons who constitute this house: " If we hold fast the confidence, and the rejoicing of the hope, firmly to the end; that is, if we maintain a bold and open profession of the truths of the gospel, upon which our hopes of grace and glory are built, and live upon and up to those hopes, so as to have a holy rejoicing in them, which shall abide firm to the end, notwithstanding all that we may meet with in so doing."So that you see there must not only be a setting out well in the ways of Christ, but a stedfastness and perseverance therein unto the end. We have here a direction what those must do who would partake of the dignity and privileges of the household of Christ. First, They must take the truths of the gospel into their heads and hearts. Secondly, They must build their hopes of happiness upon those truths. Thirdly, They must make an open profession of those truths. Fourthly, They must live so up to them as to keep their evidences clear, that they may rejoice in hope, and then they must in all persevere to the end. In a word, they must walk closely, consistently, courageously, and constantly, in the faith and practice of the gospel, that their Master, when he comes, may own and approve them.

Matthew Henry: Heb 3:7-19

Here the apostle proceeds in pressing upon them serious counsels and cautions to the close of the chapter; and he recites a passage out of Psa 95:7, etc., where observe,

I. What he counsels them to do - to give a speedy and present attention to the call of Christ. "Hear his voice, assent to, approve of, and consider, what God in Christ speaks unto you; apply it to yourselves with suitable affections and endeavours, and set about it this very day, for tomorrow it may be too late."

II. What he cautions them against - hardening their hearts, turning the deaf ear to the calls and counsels of Christ: "When he tells you of the evil of sin, the excellency of holiness, the necessity of receiving him by faith as your Saviour, do not shut your ear and heart against such a voice as this."Observe, The hardening of our hearts is the spring of all our other sins.

III. Whose example he warns them by - that of the Israelites their fathers in the wilderness: As in the provocation and day of temptation; this refers to that remarkable passage at Massah Meribah, Exo 17:2-7. Observe,

1. Days of temptation are often days of provocation.

2. To provoke God, when he is trying us, and letting us see that we entirely depend and live immediately upon him, is a provocation with a witness.

3. The sins of others, especially our relations, should be a warning to us. Our fathers' sins and punishments should be remembered by us, to deter us from following their evil examples. Now as to the sin of the fathers of the Jews, here reflected upon, observe,

(1.) The state in which these fathers were, when they thus sinned: they were in the wilderness, brought out of Egypt, but not got into Canaan, the thoughts whereof should have restrained them from sin.

(2.) The sin they were guilty of: they tempted and provoked God; they distrusted God, murmured against Moses, and would not attend to the voice of God.

(3.) The aggravations of their sin: they sinned in the wilderness, where they had a more immediate dependence upon God: they sinned when God was trying them; they sinned when they saw his works - works of wonder wrought for their deliverance out of Egypt, and their support and supply in the wilderness from day to day. They continued thus to sin against God for forty years. These were heinous aggravations.

(4.) The source and spring of such aggravated sins, which were, [1.] They erred in their hearts; and these heart-errors produced many other errors in their lips and lives. [2.] They did not know God's ways, though he had walked before them. They did not know his ways; neither those ways of his providence in which he had walked towards them, nor those ways of his precept in which they ought to have walked towards God; they did not observe either his providences or his ordinances in a right manner.

(5.) The just and great resentment God had at their sins, and yet the great patience he exercised towards them (Heb 3:10): Wherefore I was grieved with that generation. Note, [1.] All sin, especially sin committed by God's professing privileged people, does not only anger and affront God, but it grieves him. [2.] God is loth to destroy his people in or for their sin, he waits long to be gracious to them. [3.] God keeps an exact account of the time that people go on in sinning against him, and in grieving him by their sins; but at length, if they by their sins continue to grieve the Spirit of God, their sins shall be made grievous to their own spirits, either in a way of judgment or mercy.

(6.) The irreversible doom passed upon them at last for their sins. God swore in his wrath that they should not enter into his rest, the rest either of an earthly or of a heavenly Canaan. Observe, [1.] Sin, long continued in, will kindle the divine wrath, and make it flame out against sinners. [2.] God's wrath will discover itself in its righteous resolution to destroy the impenitent; he will swear in his wrath, not rashly, but righteously, and his wrath will make their condition a restless condition; there is no resting under the wrath of God.

IV. What use the apostle makes of their awful example, Heb 3:12, Heb 3:13, etc. He gives the Hebrews a proper caution, and enforces it with an affectionate compellation.

1. He gives the Hebrews a proper caution; the word is, Take heed, blepete - look to it. "Look about you; be upon your guard against enemies both within and without; be circumspect. You see what kept many of your forefathers out of Canaan, and made their carcasses fall in the wilderness; take heed lest you fall into the same sin and snare and dreadful sentence. For you see Christ is head of the church, a much greater person than Moses, and your contempt of him must be a greater sin than their contempt of Moses; and so you are in danger of falling under a severer sentence than they."Observe, The ruin of others should be a warning to us to take heed of the rock they split upon. Israel's fall should for ever be a warning to all who come after them; for all these things happened to them for ensamples (1Co 10:11), and should be remembered by us. Take heed; all who would get safely to heaven must look about them.

2. He enforces the admonition with an affectionate compellation: " Brethren, not only in the flesh, but in the Lord; brethren whom I love, and for whose welfare I labour and long."And here he enlarges upon the matter of the admonition: Take heed, brethren, lest there be in any of you an evil heart of unbelief in departing from the living God. Here observe, (1.) A heart of unbelief is an evil heart. Unbelief is a great sin, it vitiates the heart of man. (2.) An evil heart of unbelief is at the bottom of all our sinful departures from God; it is a leading step to apostasy; if once we allow ourselves to distrust God, we may soon desert him. (3.) Christian brethren have need to be cautioned against apostasy. Let those that think they stand take heed lest they fall.

3. He subjoins good counsel to the caution, and advises them to that which would be a remedy against this evil heart of unbelief - that they should exhort one another daily, while it is called today, Heb 3:13. Observe, (1.) We should be doing all the good we can to one another while we are together, which will be but a short and uncertain time. (2.) Since tomorrow is none of ours, we must make the best improvement of today. (3.) If Christians do not exhort one another daily, they will be in danger of being hardened through the deceitfulness of sin. Note, [1.] There is a great deal of deceitfulness in sin; it appears fair, but is filthy; it appears pleasant, but is pernicious; it promises much, but performs nothing. [2.] The deceitfulness of sin is of a hardening nature to the soul; one sin allowed prepares for another; every act of sin confirms the habit; sinning against conscience is the way to sear the conscience; and therefore it should be the great concern of every one to exhort himself and others to beware of sin.

4. He comforts those who not only set out well, but hold on well, and hold out to the end (Heb 3:14): We are made partakers of Christ, if we hold the beginning of our confidence stedfast to the end. Here observe, (1.) The saints' privilege: they are made partakers of Christ, that is, of the Spirit, nature, graces, righteousness, and life of Christ; they are interested in all that is Christ's, in all that he is, in all that he has done, or can do. (2.) The condition on which they hold that privilege, namely, their perseverance in the bold and open profession and practice of Christ and Christianity unto the end. Not but they shall persevere, being kept by the mighty power of God through faith to salvation, but to be pressed thus to it is one means by which Christ helps his people to persevere. This tends to make them watchful and diligent, and so keeps them from apostasy. Here observe, [1.] The same spirit with which Christians set out in the ways of God they should maintain and evidence to the end. Those who begin seriously, and with lively affections and holy resolutions and humble reliance, should go on in the same spirit. But, [2.] There are a great many who in the beginning of their profession show a great deal of courage and confidence, but do not hold them fast to the end. [3.] Perseverance in faith is the best evidence of the sincerity of our faith.

5. The apostle resumes what he had quoted before from Psa 95:7, etc., and he applies it closely to those of that generation, Heb 3:15, Heb 3:16, etc. While it is said, Today if you will hear, etc.; as if he should say, "What was recited before from that scripture belonged not only to former ages, but to you now, and to all who shall come after you; that you take heed you fall not into the same sins, lest you fall under the same condemnation."The apostle tells them that though some who had heard the voice of God did provoke him, yet all did not so. Observe, (1.) Though the majority of hearers provoked God by unbelief, yet some there were who believed the report. (2.) Though the hearing of the word be the ordinary means of salvation, yet, if it be not hearkened to, it will expose men more to the anger of God. (3.) God will have a remnant that shall be obedient to his voice, and he will take care of such and make mention of them with honour. (4.) If these should fall in a common calamity, yet they shall partake of eternal salvation, while disobedient hearers perish for ever.

6. The apostle puts some queries upon what had been before mentioned, and gives proper answers to them (Heb 3:17-19): But with whom was he grieved forty years? With those that sinned. And to whom did he swear? etc. Whence observe, (1.) God is grieved only with those of his people who sin against him, and continue in sin. (2.) God is grieved and provoked most by sins publicly committed by the generality of a nation; when sin becomes epidemic, it is most provoking. (3.) Though God grieves long, and bears long, when pressed with the weight of general and prevailing wickedness, yet he will at length ease himself of public offenders by public judgments. (4.) Unbelief (with rebellion which is the consequent of it) is the great damning sin of the world, especially of those who have a revelation of the mind and will of God. This sin shuts up the heart of God, and shuts up the gate of heaven, against them; it lays them under the wrath and curse of God, and leaves them there; so that in truth and justice to himself he is obliged to cast them off for ever.

Barclay: Heb 3:1-6

Let us remember the conviction with which the writer to the Hebrews starts. The basis of his thought is that the supreme revelation of God comes through Jesus Christ and that only through him has a man real access to God. He began by proving that Jesus was superior to the prophets; he went on to prove that Jesus was superior to the angels; and now he proceeds to prove that Jesus is superior to Moses.

It might at first sight seem that this is an anticlimax. But it was not so for a Jew. For him Moses held a place which was utterly unique. He was the man with whom God had spoken face to face as a man speaks with his friend. He was the direct recipient of the Ten Commandments, the very Law of God. The greatest thing in all the world for the Jew was the Law, and Moses and the Law were one and the same thing. In the second century a Jewish teacher called Rabbi Jose ben Chalafta, commenting on this very passage which declared that Moses was faithful in all his house, said: "God calls Moses faithful in all his house, and thereby he ranked him higher than the ministering angels themselves." For a Jew the step that the writer to the Hebrews takes is the logical and inevitable step in the argument. He has proved that Jesus is greater than the angels; now he must prove that he is greater than Moses who was greater than the angels.

In fact this quotation which is used to tell of the greatness of Moses is proof of the unique position which the Jews assigned to him. "Moses was faithful in all his house." The quotation is from Num 12:6-7. Now the point of the argument in Numbers is that Moses differs from all the prophets. To them God makes himself known in a vision; to Moses he speaks "mouth to mouth." To the Jew it would have been impossible to conceive that anyone ever stood closer to God than Moses did, and yet that is precisely what the writer of the Hebrews sets out to prove.

He bids his hearers fix their attention on Jesus. The word he uses (katanoein, 2657) is suggestive. It does not mean simply to look at or to notice a thing. Anyone can look at a thing or even notice it without really seeing it. The word means to fix the attention on something in such a way that its inner meaning, the lesson that it is designed to teach, may be learned. In Luk 12:24Jesus uses the same word when he says: "Consider the ravens." He does not merely mean, "Look at the ravens." He means, "Look at the ravens and understand and learn the lesson that God is seeking to teach you through them." If we are ever to learn Christian truth, a detached glance is never enough; there must be a concentrated gaze in which we gird up the loins of the mind in a determined effort to see its meaning for us.

In a sense the reason for that is implicit when the writer addresses his friends as sharers in heaven's calling. The call that comes to a Christian has a double direction. It is a calling from heaven and it is a calling to heaven. It is a voice which comes from God and calls us to God. It is a call which demands concentrated attention because of both its origin and its destination. A man cannot afford to give a disinterested glance to an invitation to God from God.

When we do fix our attention on Jesus what do we see? We see two things.

(i) We see the great apostle. No one else in the New Testament ever calls Jesus an apostle. That the writer to the Hebrews does so deliberately is quite clear, because apostle is a title he never gives to any man. He keeps it for Christ.

What does he mean when he so uses it? The word apostolos (652) literally means one who is sent, forth. In Jewish terminology it was used to describe the envoys of the Sanhedrin, the supreme court of the Jews. The Sanhedrin sent out apostoloi (652) who were clothed with its authority and the bearers of its commands. In the Greek world it frequently meant ambassador. So then Jesus is the supreme ambassador of God and an ambassador has two supremely important and relevant characteristics.

(a) The ambassador is clothed with all the authority of the king who sends him. On one occasion the king of Syria, Antiochus Epiphanes, invaded Egypt. Rome desired to stop him and sent an envoy called Popillius to tell him to abandon his projected invasion. Popillius caught up with Antiochus on the borders of Egypt and they talked of this and that for they had known each other in Rome. Popillius had not the vestige of an army with him, not even a guard. Finally Antiochus asked him why he had come. Quietly Popillius told him that he had come to tell him that Rome wished him to abandon the invasion and go home. "I will consider it," said Antiochus. Popillius smiled a little grimly; he took his stall and drew a circle in the earth round Antiochus. "Consider it," he said, "and come to your decision before you leave that circle." Antiochus thought for a few seconds and then said: "Very well. I will go home." Popillius himself had not the slightest force available--but behind him was all the power of Rome. So Jesus came from God and all God's grace and mercy and love and power were in his apostolos (652).

(b) The voice of the ambassador is the voice of the king or country who sent him. In a foreign land the British ambassador's voice is the voice of Britain. So Jesus came with the voice of God; in him God speaks.

(ii) Jesus is the great High Priest. What does that mean? This is an idea to which the writer to the Hebrews returns again and again. Just now we only set down the fundamental basis of what he means. The Latin for a priest is pontifex, which means a bridge-builder. The priest is the person who builds a bridge between man and God. To do that he must know both man and God. He must be able to speak to God for men and to speak to men for God. Jesus is the perfect High Priest because he is perfectly man and perfectly God; He can represent man to God and God to man. He is the one person through whom man comes to God and God comes to man.

Wherein then lies the superiority of Jesus over Moses? The picture in the mind of the writer to the Hebrews is this. He thinks of the world as God's house and God's family. We use the word house in a double sense. We use it in the sense of a building and also in the sense of a family. The Greeks used oikos (3624) in the same double sense. The world, then, is God's house and men are God's family. But he has already shown us the picture of Jesus as the creator of God's universe. Now Moses was only part of God's universe, part of the house. But Jesus is the creator of the house and the creator is bound to stand above the house itself. Moses did not create the law; he only mediated it. Moses did not create the house; he only served in it. Moses did not speak of himself; all that he ever said was only a pointer to the greater things that Jesus Christ would some day say. Moses, in short, was the servant; but Jesus was the Son. Moses knew a little about God; Jesus was God. Therein lies the secret of his superiority.

Now the writer to the Hebrews uses another picture. True, the whole world is God's house; but in a special sense the Church is God's House, for in a special sense God brought it into being. That is a picture the New Testament loves (compare 1Pe 4:17; 1Ti 3:15, and especially 1Pe 2:5). That building of the Church will stand indestructible only when every stone is firm; that is to say, when its every member is strong in the proud and confident hope he has in Jesus Christ. Each one of us is like a stone in the Church; if one stone is weak the whole edifice is endangered. The Church stands firm only when each living stone in it is rooted and grounded in faith in Jesus Christ.

Barclay: Heb 3:7-19

The writer to the Hebrews has just been striving to prove the unique supremacy of Jesus and now he leaves argument for exhortation. He presses upon his hearers the inevitable consequence of this unique supremacy. If Jesus is so uniquely great, it follows that complete trust and complete obedience must be given to him. If they harden their hearts and refuse to give him their obedient trust the consequences are bound to be terrible.

The way in which he buttresses his argument is for us very difficult for it is doubly allusive. He begins by making a quotation from Psa 95:7-11. That Psalm appeals to those who hear it not to be like the children of Israel but, as the King James Version renders it. "Harden not your hearts, as in the provocation, in the day of temptation." Now the two phrases, the provocation and the day of temptation translate two Hebrew words which are place names--Massah and Meribah. The whole is a reference to the story told in Exo 17:1-7and Num 20:1-13. These passages tell of a rebellious incident in the pilgrimage of the children of Israel. They were thirsty in the desert and railed against Moses, regretting that they had ever left Egypt and forswearing their trust in God. In the Numbers version of the story God told Moses to speak to the limestone rock and water would gush forth. But Moses in his anger did not speak to the rock; he struck it. The water came forth but for this act of distrust and disobedience God declared that Moses would never be allowed to lead the people into the promised land. "Very certainly they shall not enter in to my rest," means, "Very certainly they will not enter into the Promised Land." To wanderers in the desert the Promised Land was the place of rest, and it was often called the rest (compare Deu 12:9). The point is that the disobedience and the distrust of Israel debarred them from the blessings of God that they might have enjoyed.

The writer to the Hebrews says to his people, "Beware lest you show the same disobedience and distrust of God that your forefathers showed, and that you do not for that reason lose the blessings you might have had, just as they lost theirs." In effect he says, "While there is yet time, while you can still speak of 'today' give God the trust and the obedience that he must have." For the individual "today" means "while life lasts" and the writer to the Hebrews is saying, "While you have the chance, give God the submission you ought to give. Give it to him before your day closes." There are certain great warnings here.

(i) God makes men an offer. Just as he offered the Israelites the blessings of the Promised Land, he offers to all men the blessings of a life which is far beyond the life that men can live without him.

(ii) But to obtain the blessings of God two things are necessary. (a) Trust is necessary. We must believe that what God says is true. We must be willing to stake our lives on his promises. (b) Obedience is necessary. It is just as if a doctor were to say to us: "I can cure you if you obey my instructions implicitly." It is just as if a teacher were to say: "I can make you a scholar if you follow my curriculum with absolute fidelity." It is just as if a trainer were to say to an athlete: "I can make you a champion if you do not deviate from the discipline that I lay down." In any realm of life success depends on obedience to the word of the expert. God, if we may put it so, is the expert in life and real happiness depends on obedience to him.

(iii) To the offer of God there is a limit. That limit is the duration of life. We never know when that limit will be reached. We speak easily about "tomorrow" but for us tomorrow may never come. All we have is today. Someone has said: "We should live each day as if it were a lifetime." God's offer must be accepted today; the trust and the obedience must be given today--for we cannot be sure that there will be a tomorrow for us.

Here we have the supreme offer of God, but it is only for perfect trust and full obedience, and it must be accepted now--or it may be too late.

Constable: Heb 1:1--3:1

I. The culminating revelation of God 1:1--2:18

Hebrews is a sermon reduced to writing (cf. 13:22; James). Indications of this fact are the writer's references to speaking and hearing (cf. 2:5; 5:11; 8:1; 9:5; 11:32). His epistle is more typical of speech than of writing.

Various stylistic devices enable the student of this book to identify the sections of the writer's thought. These devices include inclusio, linking words, the repetition of key terms, alternation between exposition and admonition, and others, which I shall point out where appropriate. These rhetorical devices were common in the writer's culture, and his use of them indicated to the original readers where his thoughts were moving.

There is an alternation in the genre of this epistle from exposition to exhortation to exposition to exhortation and so forth. Noting these major changes makes interpreting the book much easier. The blocks of material by genre are as follows. I shall note the changes in the notes that follow as well.

Exposition	Exhortation
ch. 1	2:1-4
2:5-18	3:1-4:14
4:15-5:10	5:11-6:12
6:13-10:18	10:19-39
ch. 11	chs. 12-1318

This writer customarily began with a brief statement that presented the theme of each major section of his discourse. The first such statement appears in 1:1-4 and introduces the theme of the culminating revelation of God, which continues through 2:18.¹⁹

Constable: Heb 3:1--5:11

II. The High Priestly Character of the Son 3:1--5:10

The writer proceeded to take up the terms "merciful" and "faithful" from 2:17 and to expound them in reverse order. He spoke of the faithfulness of Jesus (3:1-6, exposition) and the need for his hearers to remain faithful as well (3:7-4:14, exhortation). He then encouraged his audience with a reminder of Jesus' compassion as a merciful high priest in the service of God (4:15-5:10, exposition).

Constable: Heb 3:1-6

A. The Faithfulness of the Son 3:1-6

"The author steadily develops his argument that Jesus is supremely great. He is greater than the angels, the author of a great salvation, and great enough to become man to accomplish it. Now the author turns his attention to Moses, regarded by the Jews as the greatest of men. . . . The writer does nothing to belittle Moses. Nor does he criticize him. He accepts Moses' greatness but shows that as great as he was, Jesus was greater by far."¹⁰³

It was important to convince the Jewish readers that Jesus Christ is greater than Moses because the entire Jewish religion came through Moses. Christianity came through Christ.

"Observing the grammatical markers supplied by the writer, we submit that the development of the author's thought reflects the following scheme:

vv 1-2, introduction of the comparison between Jesus and Moses;

v 3, assertion of Jesus' superiority to Moses;

vv 4-6a, explanation for this assertion;

v 6b, relevance for the congregation."¹⁰⁴

3:1 We should give careful attention to Jesus because of our unity as brothers and our holy calling as participants in His future reign and joy (2:10-12). Our calling as Christians is not just earthly but heavenly.

Jesus Christ is the "Apostle" (lit. delegate, messenger, one sent forth with orders) in that He is the One God sent to reveal the Father to humankind (cf. 1:1-2; John 1:14; 3:17, 34; 5:36, 38; et al.). Furthermore He is the "High Priest" in that He is the One God anointed to represent human beings to Himself (2:17-18). Our confession is that for which we take a public stand in water baptism, namely, Christianity (cf. 4:14; 10:23).

3:2 We should probably translate this verse to tie it in directly to verse 1 rather than making it a separate statement. The idea is that Jesus Christ is now faithful, not that He was in the past. He is faithful now as Moses was in the past. We can see Moses' faithfulness in how he served regarding God's "house," the tabernacle, and regarding God's "household," Israel. He served exactly as God instructed him (cf. Num. 12:7; 1 Sam. 2:35; 1 Chron. 7:14).

3:3-4 We can see the difference between Jesus Christ's superiority and Moses' by comparing the builder of a building with the building itself. No matter how grand a building may be its creator always gets more glory than the building itself. Whereas Moses served faithfully in the system of worship the tabernacle represented, Jesus Christ designed that system of worship. These verses are a powerful testimony to the deity of Jesus Christ. If God built everything, and Jesus Christ built God's house, Jesus Christ is God.

3:5-6a Moses functioned as a servant preparing something that would serve as a model for a later time. The tabernacle was a model of the world over which Jesus Christ will reign eventually (cf. 1:8-13; 2:8), first in the Millennium and then in the new heavens and earth. Messiah's rule over the earth was a revelation about which the prophets who followed Moses spoke more fully. Jesus Christ will not serve. He will reign. He is not God's servant but God's Son. As such, He sits. He does not stand like a servant. He is the possessor of all things, not one who makes preparation for things as Moses did.

"By defining Moses' service in this way, the writer indicates that Moses' status as servant corresponds to that of the angels, who are servants to the heirs of salvation (see . . . 1:14)."¹⁰⁵

The church is God's house over which Jesus Christ sits in authority (e.g., 1 Cor. 3:16). He sits in the heavens, the holy of holies of this house. The tabernacle illustrated this house of God. The tabernacle was a microcosm of God's greater house. Moses served in the model faithfully. Jesus rules over the larger house faithfully, not as a servant, but as God's Son with full authority.

"In some sections of Jewish Christianity Christ's role was envisaged as primarily that of a second Moses; here He is presented as being much more than that."¹⁰⁶

3:6b God's big house consists of people, not boards, bars, and curtains. The writer was thinking of priestly functions, as is clear from the context. His concern was that his readers might not remain faithful to God (cf. Mark 4:5-6, 16-17). This would result in their losing their privilege as priests that included intimate fellowship with God and the opportunity to represent God before people and people before God. This is really what the Israelites as a whole lost when they turned away from the Lord and built the golden calf at Mt. Sinai (Exod. 32). Instead of all the Israelites being priests (Exod. 19:6) God limited this privilege to the Levites who remained faithful when the other Israelites apostatized (Exod. 32:26-29; cf. Num. 3:12-13). Just so today it is possible for us to forfeit the privilege of functioning as a priest in the future (cf. 1 Pet. 2:5). The writer shifted from using "house" to refer to the place where priestly functions take place, to using "house" to refer to the people engaged in those activities, namely, a household. We could translate the same Greek word (oikos) either "house" or "household."

The writer's point in this pericope was that his readers should follow the example of faithfulness to God that Moses and Jesus set or they could lose their privilege as priests. Essentially priests represent people to God. They exercise leadership of people Godward. The writer had previously warned his readers that unfaithfulness could result in their drifting away from God's truth (2:1-4). Moreover by contrasting Jesus and Moses he helped his Jewish readers appreciate the superiority of Jesus over Moses and so discouraged them from departing from Christianity and returning to Judaism.¹⁰⁷

"When we withdraw from the exercise of our priestly New Testament worship, we are no longer fellowshipping with the other believers. But this does not mean we are not saved or that we had salvation and lost it."¹⁰⁸

Constable: Heb 3:7-19

B. The Danger of Disbelief (The Second Warning) 3:7-19

"The comparison between Christ and Moses leads to one between their followers. The writer uses the conduct of the Israelites as a means of challenging his readers to a closer walk with God."¹⁰⁹

The writer next reminded his readers of the fate of the Israelites when they failed to go on believing God at Kadesh Barnea. His purpose was to help them realize the serious consequences of that behavior and to motivate them to persevere faithfully in the apostles' teaching. This exhortation is really a commentary on Psalm 95:7b-11 in which the writer assumed a correspondence between the successive generations of God's people and consistency in God's character.¹¹⁰ In verse 6 the writer warned of losing our privilege of serving as priests in the present. Now he warned of losing some of our privileges as heirs in the future.

3:7-11 "Today" stresses the urgency of immediate action. This writer used it eight times. The context of the words quoted (Psalm 95:7b-11) is very significant. The verses immediately preceding those quoted (Ps. 95:6-7a) are a call to bow down and worship the Lord. That was the writer to the Hebrews' desire for his readers. The words he quoted urge avoidance of Israel's sin. The sacrifice of Jesus Christ initiated a new Exodus.

". . . the writer of Hebrews appeals to his recipients not to become discontented because of their suffering, and not to let discontentment give way to open rebellion--lest they, like their forefathers, lose the blessings of the privileges that now were available to them as believers."¹¹¹

"The grand and terrible lesson of Israel's history is that it is possible to begin well and end poorly. In fact, this tragic human tendency dominates much human spiritual experience."¹¹²

"Rest' (katapausis), as used here, points to a place of blessing where there is no more striving but only relaxation in the presence of God and in the certainty that there is no cause for fear."¹¹³

For Israel, "rest" meant the enjoyment of all that God had promised the nation, not just entrance into the Promised Land. The next generation of Israelites did enter the Promised Land and experienced rest there because they chose to trust and obey God (cf. Josh. 1:13, 15; 21:44; 22:4; 23:1). For the Christian, "rest" is the enjoyment of all that God has promised us, not just going to heaven. This includes the fullness of rewards that can be ours if we follow the Lord faithfully.¹¹⁴ Much confusion has resulted because Christians have interpreted "rest" as Canaan and heaven.¹¹⁵

3:12 Here is an exhortation to apply this lesson from the past. Note again that those to whom the writer addressed this epistle were believers. Their danger was apostasy, departure from God, not failure to come to God in saving faith.

"The rebellion he warns against consists of departing from a living, dynamic person, not from some dead doctrine. Jews might retort that they served the same God as the Christians so that they would not be departing from God if they went back to Judaism. But to reject God's highest revelation is to depart from God, no matter how many preliminary revelations are retained."¹¹⁶

The Greek words translated "to apostatize" (lit. to stand away, aphistemi) and "apostasy" (defection, apostasia) do not indicate in themselves whether believers or unbelievers are in view. The reader must determine this by the context. Here believers seem to be in view (as in Luke 8:13; Acts 15:38; 1 Tim. 4:1; cf. Luke 2:38; 2 Tim. 2:12b; 4:4) since the writer called them "brethren."¹¹⁷ In other contexts, unsaved apostates are in view (e.g., Luke 13:27; cf. 2 Thess. 2:11). In still other passages there is not sufficient data to pass judgment on their salvation (e.g., 2 Thess. 2:3; cf. Titus 1:14). Other Scripture seems to reveal quite clearly that genuine Christians can renounce their faith (Matt. 10:33; Mark 8:32; 2 Tim. 2:12; Rev. 3:8). However this does not mean they will lose their salvation (John 10:28; 2 Tim. 2:13).¹¹⁸

"No believer today, Jew or Gentile, could go back into the Mosaic legal system since the temple is gone and there is no priesthood. But every believer is tempted to give up his confession of Christ and go back into the world system's life of compromise and bondage."¹¹⁹

As often in Hebrews, references to God as "living" imply that He is the giver of life.¹²⁰

3:13 If a sinner continues in his sin, he may conclude that sin does not matter, as the Israelites at Kadesh Barnea did. Their unbelief there was the tenth instance of unbelief since they left Egypt (cf. Num. 14:22). This is sin's deceitfulness. That is a lie. The writer counselled his readers to encourage each other to continue to walk with God. He did this to help us avoid the rationalizing that we can get into when we do not confess and forsake our sins. Meeting with other Christians for mutual encouragement regularly can be a great help to any Christian in remembering that failing to continue to trust God will bring bad consequences. Mutual encouragement in godliness is something we all need daily so we do not become hardened to sin. We need to get started "today," while there is still opportunity.

"One of the best ways of keeping ourselves true is to help other people, and the duty is here set forth of exhorting one another. There is scarcely anything more striking in Christian experience than the fact that in helping others we often help ourselves."¹²¹

3:14 Even though we are already partakers of a heavenly calling (v. 1), we can only partake of all that God wants us to enjoy in the future with the Messiah by persevering. Conversely we can lose the privilege of partaking with Christ fully if we stop trusting and obeying God. Likewise we can lose the privilege of serving as priests to the extent that we could serve as priests by proving unfaithful (v. 6; cf. Luke 19:11-27; 2 Tim. 2:12). The condition the writer stated here is the same as in verse 6. We must continue to walk by faith just as we began the Christian life by faith.

". . . A son who leaves home ceases to be an active partner in the home, though he does not thereby cease to be a son!"¹²²

"To begin well is good, but it is not enough, it is only those who stay the course and finish the race that have any hope of gaining the prize."¹²³

3:15 We see the example of failure in Israel's unbelief at Kadesh, which the writer repeated for emphasis.

"The allusions to Num 14 are significant because they indicate that unbelief is not a lack of faith or trust. It is the refusal to believe God. It leads inevitably to a turning away from God in a deliberate act of rejection."¹²⁴

3:16-19 These verses constitute an exposition of the passage quoted. The Israelites who died in the wilderness were mostly redeemed believers (cf. Exod. 14:31).¹²⁵ They died as believers; they did not lose their salvation. However they did fail to enter into the blessing that could have been theirs because they refused to believe that God would defeat their enemies and bring them into rest in the Promised Land. If we fail to believe that Jesus has defeated and will defeat our enemies (1:13-14), we too will fail to enter into the blessing that can be ours in heaven. We need to continue to trust and obey just like the Israelites should have done.

"The conclusion thus introduces the motif of the impossibility of a second repentance after apostasy, in anticipation of a fuller treatment later in the sermon (6:4-8; 10:26-31; 12:16-17 . . .). The hearers are left with the overwhelming impression that unbelief would expose them to the same precarious situation as Israel at Kadesh."¹²⁶

The apostate generation of Israelites failed to enter the Promised Land when they hardened their hearts and provoked God by their disbelief. Is the implication that Christians who do the same will not enter heaven? Many interpreters have taken this view. However, the New Testament elsewhere teaches that all who believe in Jesus Christ will go to heaven because simple faith in Christ is what saves us (e.g., Eph. 2:8-9). God has promised to complete the work of salvation that He began in us (cf. John 10:27-28; Rom. 8:30; Phil. 1:6; et al.). He will glorify us just as he justified us and just as He is sanctifying us. He will do this despite our subsequent unbelief (cf. 2 Tim. 2:13). If our subsequent unbelief resulted in our loss of salvation, the condition for being saved would have to be faith plus faithfulness, which it is not. Remember, "rest" does not equal the Promised Land (or heaven) but obtaining all the inheritance that God wants to give believers in the Promised Land (or heaven).

College: Heb 3:1-19

HEBREWS 3

III. GOD OFFERS REST TO ALL WHO TRUST HIM (3:1-4:16)

A. JESUS IS SUPERIOR TO MOSES (3:1-6)

¹ Therefore, holy brothers, who share in the heavenly calling, fix your thoughts on Jesus, the apostle and high priest whom we confess. ² He was faithful to the one who appointed him, just as Moses was faithful in all God's house. ³ Jesus has been found worthy of greater honor than Moses, just as the builder of a house has greater honor than the house itself. ⁴ For every house is built by someone, but God is the builder of everything. ⁵ Moses was faithful as a servant in all God's house, testifying to what would be said in the future. ⁶ But Christ is faithful as a son over God's house. And we are his house, if we hold on to our courage and the hope of which we boast.

Jesus has been shown to be superior to prophets (1:1-3), to angels (1:4-2:5), to men (2:6-18), to Satan (2:14-16), now to Moses (3:1-6). Actually, Jesus was not directly contrasted with men. He was seen as becoming fully a brother with them by entering flesh and blood. But he was the only man who fulfilled the exalted position God designed for man to hold (2:6-10), and their final salvation was dependent on his overcoming Satan and death, not on their achievement (2:14-18).

Chapters three and four show how God offers eternal "rest" to those who obey him. They may be divided into three major sections: 3:1-6 showing Jesus' superiority in faithfulness over Moses' faithfulness; 3:7-19 showing Israel's failure of faith which made them fall in the desert; and 4:1-13 showing the Sabbath-rest to which God brings his faithful people. The last three verses (4:14-16) are actually an introduction to the discussion of the priesthood of Christ which is presented in chapters five through seven. Israel's loss was not due to Moses' incompetence as though he was unfaithful. He was faithful in his role as servant. More significantly, Jesus also stands before us, faithful as a son. The two chapters are sprinkled with warnings. Even with trustworthy leaders, people may be lost because of their own unfaithfulness. Our author urges his readers not to copy Israel's unnecessary demise.

Like all other humans, Moses was not perfect; but his faithfulness, not his flaws of character, is the point of the author's argument here. Both Moses and Jesus were faithful to the one who appointed them. Jesus' position as son over God's house made him superior to Moses whose position was as a servant in God's house (3:5-6). Jesus is even superior to Moses, the grand head of all the Old Testament system.

3:1 Therefore, holy brothers, who share in the heavenly calling, fix your thoughts on Jesus, the apostle and high priest whom we confess.

No NT verses are unrelated to their contexts. There is some link between every verse of the NT and the verses before it and those after it. Sometimes an author prods his readers to notice this connection, like here. The whole second chapter concerning Jesus' faithfully carrying out of his rescue of man may highlight the need for our faithfully clinging to him so we can enter that eternal rest (chapter 3-4). Since this very word o{qen ( hothen , "therefore") also begins 2:17 and 3:1, the writer probably thought of 2:17-18 as one unit of thought based on its preceding verses as though he presented 3:1ff. in one unit of thought based on 2:17-18. The previous paragraph about Jesus as the merciful high priest to this one about Jesus as the faithful high priest are both expansions of the phrase "merciful and faithful high priest" in 2:17. The writer reminds his readers of that connection with the word " therefore ."

The causal connection of this word " therefore" (o{qen , hothen , "from where, from which, therefore," actually an adverb) is expressed by the NIV every time it occurs in Hebrews, except in 11:19 where the anemic "and" appears. It is translated in the NIV, "for this reason" (2:17); "therefore;" (3:1 and 7:25); or "hence" (8:3; 9:18; and 11:19). It normally moves the logic forward at the sentence level (2:17; 7:25; 8:3; 9:18; 11:19), although here it may be at the paragraph level. In 2:17-18 Jesus was just called a "faithful high priest" who is able to help those who are being "tempted."

Holy brothers, who share in the heavenly calling. He has stood with his readers ("we" in 1:1f.; 2:1, 3; see 4:1-3). Now for the first time he directly addresses them ("you"). " Holy" or "saint" (a{gio" , hagios ) is used of Christians elsewhere in Hebrews (6:10 and 13:24). This was one of Paul's common designations for his readers (Rom 1:7; 1 Cor 1:2; 2 Cor 1:1; Eph 1:1; Phil 1:1; Col 1:2). See also the verb form, we have been "made holy, sanctified" (2:11; 9:13; 10:10,14,29; 13:12). In Hebrews the Spirit of God is also called holy, i.e., the "Holy Spirit" (2:4; 3:1,7; 6:4; 9:8; 10:15). The plural form (lit., "holies") is used to designate the tabernacle sanctuary, i.e., the "Holy Place" (8:2; 9:1,2,3,8,12,24,25; 10:19; 13:11).

The readers are addressed as " brothers" again in 3:12; 10:19; and 13:22 and "beloved" in 6:9. The other four vocative forms, that is, nouns of direct address, in Hebrews are all in quotations from the LXX (1:8,10; 10:7; 12:5). In the first three Jesus is addressed as "God" and "LORD." In the last (12:5) the reader of Proverbs is addressed as "My son." The longest phrase of direct address is in 3:1, "holy brothers, who share in the heavenly calling." The phrase "holy brothers" occurs again in the NT only in a variant reading of 1 Thessalonians 5:27. "Brothers" is the most common form of address in all NT epistles.

Christianity is not designed to be lived alone. Hebrews states four things in which Christians share : in the heavenly calling (3:1); in Christ (3:14); in the Holy Spirit (6:4); and, with all people, in a father's discipline (12:8). Outside of Hebrews the NT only uses this noun in Luke 5:7 of fishing partners. Its cognate verb carries the broader idea of sharing. Christ shared humanity with us (2:14); but he "belonged to" (lit., "shared") a different tribe than priests, i.e., the tribe of Judah, not the tribe of Levi (7:13). Immature people "live on" (lit., "share") milk (5:13). All NT occurances of the verb metevcw (metechô , "to share") outside of Hebrews are in 1 Corinthians 9-10. Plowmen and threshers share the crop (9:10), so Paul expects to share the fruit of his labor (9:12). People share in a meal (10:30). Christians are said to be all one loaf and to share the same loaf which is Christ (10:17). Since they share the table of the LORD, it is not possible to share the table of demons also (10:21).

Although the Christian calling is only mentioned here in Hebrews with the noun, its verbal counterpart, "to call" appears a half dozen times. The verb "to call" may mean either (1) to give a name to something perhaps indicating the meaning of the new role, or (2) to invite into a new role. The first idea is used when Jesus calls men "brothers" (2:11) and when God designates the time "today" (3:13). The second is used when Jesus was called into the high priesthood by God (5:4), when Abraham was summoned to go to some future inheritance (11:8), and when people are invited to walk with God (9:15). Only the last instance is a perfect tense, which brings to the readers' attention both the finished initial call and the subsequent adventures and benefits that grow out of that response. It is this last sense of "call" which is used here.

The call is potentially for everyone, but it is effective only for those who respond (Acts 2:38-40). This was true of God's call to Abraham, Moses, Isaiah, Peter and Andrew, Paul, etc. It is a consistent concept of Scripture that God calls people to himself. He does not coerce them. He does not save them against their will. Whatever his plans for individuals, families or nations, he allows men to respond from their own choice. God is a gentleman. He simply calls; he does not coerce. See Isaiah 55:1-3. His occasional additional strong measures, for example with Jonah, only serve to underline the general freedom which he allows. Many exhortations are found in Hebrews, clarifying the results of obedience and disobedience. The choice is left with men.

The Christian calling is a heavenly (ejpouravnio" , epouranios ) calling, an upward call leading to heaven (Phil 3:14). Hebrews repeatedly contrasts what is physical, temporary and visible with what is spiritual, permanent and invisible.

One should examine other passages that describe this heavenward call of God in Christ (Matt 9:13; Rom 8:28-30; 9:22-26; 11:29; 1 Cor 1:9,26-31; 7:15,17-24; Gal 5:13; Eph 1:17-23; 4:1-6; Phil 3:12-15; Col 3:15; 1 Thess 2:10-12; 4:7-8; 2 Thess 1:11-12;2:13-16; 1 Tim 6:12; 2 Tim 1:8-10; 1 Pet 1:13-16; 2:9-10; 3:8-9; 5:10-11; 2 Pet 1:3-11). Of course there are many others which describe this call but do not use the word "call."

Fix your thoughts on Jesus. "You are what you think." "You become what you think about all day long." Non-Christians know the power of the mind to shape our future by focused thought. It is no surprise to find this kind of direction also in the Scripture. To help us achieve this focus there are four Gospels telling the story of Jesus' ministry on earth. No other events are repeated four times in the Bible in such detail. We would all be much better off if we spent more time thinking about Jesus.

No other person stands so tall. He is our model for living, for speech, conduct, purity, sympathy, prayer and selfless serving. He is our savior. Without his death we would die forever. With his death we can live forever. He is our high priest. No one else could enter God's presence for us to make atonement for us. No one else could intercede for us like Jesus. He is our forerunner. He made a way for us to follow that leads to glory.

Liddell and Scott defines the verb katanoeo ("fix your thoughts on") as "1. notice, observe carefully; 2. look at with reflection, . . . contemplate." G. Harder says,

A strengthened form of noeo is katanoeo (Hdt. Onwards), to direct one's mind and interest towards something, to notice and perceive it . . . Thus katanoeo can mean to observe, test, comprehend, understand, in the latter sense being almost synonymous with syniemi , to understand.

Later he adds,

Lk. 20:23 shows that katanoein includes what goes on behind the scenes. In the same way, Heb. 3:1 means that it is not the outward figure of Jesus that we should look to, but what he really is, as the emissary of God, as the real High Priest, and as the proper object of Christian faith.

The verb occurs again in Hebrews in 10:24 where we are urged to "consider how we may spur one another on toward love and good deeds."

Apostle . Jesus chose twelve of his followers and called them "apostles" (Luke 6:13-16). Barnabas was also called an apostle (Acts 14:14), as were Paul (2 Cor 1:1) and Epaphroditus (Phil 2:25, NIV translates ajpovstolo" [ apostolos ] here as "messenger"). Paul was an apostle of Jesus. Barnabas and Epaphroditus should probably be called apostles of the church, perhaps "missionaries" says LS (p. 99). Jesus was an apostle "sent from God" (Matt 10:40; etc.). The verb ajpostevllw (apostellô , "I send") was used of many different people who were sent to do a specific task. It was used of Moses (Exod 3:10; 7:16; Num 16:28-29); but since this is not the point of the comparison in this paragraph, it is not mentioned. The Father evidently has the role of principle planner and principle administrator. Jesus was sent out from him to do the specific task of redeeming mankind. As God's apostle, he was commissioned with the task of setting up the system of Christianity which we confess. He did the task well, though his position, not his performance, is the focus of the paragraph.

The word "apostle" probably should not be understood simply as one who has been sent, but as one who has been both properly equipped and commissioned. Whatever preparation, training or authorization is necessary to carry out the intended mission has been provided along with the "send-off." See others who were "prepared and sent," (Acts 8:14; 10:20-21; 15:27; 19:22; 2 Cor 8:22-23; 12:16-18; Phil 2:19-23, 25, 28-30; 2 Tim 4:12). The rabbis said, "A man's messenger is like the one who sent him" (M.Berakoth 5:5). The solemnity of this remark may be seen in its context, "If he that says the Tefillah falls into error it is a bad omen for him; and if he was the agent of the congregation it is a bad omen for them that appointed him, because a man's agent is like to himself."

Besides apostle Jesus also filled the role of high priest . Hebrews will actually call him "priest" (iJereuv" , hiereus ) in 7:3,11,15,17; 8:4, "great priest" (iJereuΙ" mega" , hiereus megas ) in 4:14; 10:21 or "high priest" (ajrciereuv" , archiereus ) in 2:17; 3:1; 4:15; 5:5,10; 6:20; 7:26; 8:1; 9:11,25. Other passages imply this role for Jesus, but do not directly state it, as 13:11ff. There are passages applying the LXX statements to Jesus (5:6; 7:21). The main section in Hebrews that discusses his priesthood, Hebrews 4:14-7:28, contrasts Jesus with priests in general, not necessarily with the high priests. Hebrews 2 places Jesus alongside humans as their brother, not as their ruler (2:17). One could almost say, "chief among equals." The OT high priest was the leader of all priests and one of them. So it is fitting for Jesus the priest among a kingdom of priests to be called the high priest, as principal among them.

The sacrifice described in Hebrews 9 was that on the Day of Atonement in which the high priest had the predominant place. In that setting Jesus would be contrasted with the Jewish high priest. This usage naturally carried over to the other times when Jesus is referred to in the book of Hebrews.

Whom we confess. The Christian confession revolves around the mission of Jesus. The good news they told was about Jesus' coming to rescue man and his atoning work for us. Those who did not confess Jesus were no part of his people. Confession of Jesus is a necessary and natural part of belonging to him and to the Father (Matt 10:32-33; 1 John 2:22-23; 4:1-3). The hope we confess is based on Jesus' faithful work as high priest (4:14-16; 10:22-23). Confession of Jesus should not be confused with confession of sins. Sins should be confessed to God who promises to forgive his people who confess their sins to him (1 John 1:9). Confession of Jesus is the open acknowledgement before men of who Jesus is and what he has done for our redemption. It is the center of evangelism.

3:2 He was faithful to the one who appointed him, just as Moses was faithful in all God's house. 3:3 Jesus has been found worthy of greater honor than Moses, just as the builder of a house has greater honor than the house itself.

The measure of faithfulness could be best assessed by the one who appointed him . God said, "This is my Son, whom I love; with him I am well pleased" (Matt 3:17). When Jesus finished his work of providing purification for sins, God welcomed him to sit down at his right hand on his throne and promised to make all of Jesus' enemies a footstool for his feet (1:13). The honor given to Jesus is as much greater than the honor given to Moses as the honor given to a builder is greater than the house he built. Among all those whom Jesus redeemed, he also redeemed Moses by his death on the cross. Moses did not redeem Jesus.

Moses' exasperation at the people's grumbling led him to disobey God by striking the rock for water rather than speaking to it as God had commanded. This dishonored God enough in not trusting him totally, that God would not let Moses bring Israel into the promised land (Num 20:2-13, 24; 27:14; Deut 1:37; 3:23-28; 32:50-52; Ps 106:32-33). It is possible that God wanted this incident to provide some lesson for future generations as he did with the bronze snake (John 3:14-16 based on Num 21:4-9). They could just look at the snake and be healed. One could look in faith at Jesus on the cross and be healed. If Moses had obeyed, God might have said his people could just speak to him (the rock) and find God's provision for their need.

The point of the author here about Moses is his predominant faithfulness, however, not his occasional failure. "Moses was faithful in all God's house" (v.2). This very faithfulness of Moses is specifically stated by God when Miriam and Aaron challenged Moses' preeminent position,

Listen to my words: "When a prophet of the LORD is among you, I reveal myself to him in visions, I speak to him in dreams. But this is not true of my servant Moses; he is faithful in all my house. With him I speak face to face, clearly and not in riddles; he sees the form of the LORD. Why then were you not afraid to speak against my servant Moses? (Num 12:6-8).

3:4 For every house is built by someone, but God is the builder of everything.

Design logically presupposes a designer. Many Christian and non-Christian philosophers alike hold the idea of design to be the most significant concept in understanding the ultimate origin of our universe. Hebrews says it simply, "Every house is built by someone." The statement is made here as another reason why Jesus is worthy of greater honor than Moses. His high status is no arbitrary accident of a blind universe.

The builder of all things is God. The word "builder" (participle from the Greek verb, kataskeuavzw , kataskeuazô ) may be defined as "to make ready, prepare; to build, construct, create; to furnish." Thiele cites classical examples of preparing various things: meals, a room, festal routes, a ship, preparing for battle, even formal teaching on various subjects. The LXX uses it also to describe the work of creation. Hebrews has about half of the NT uses. People prepared the tabernacle (9:2,6), and Noah prepared an ark (11:7, as 1 Pet 3:20). John the Baptist prepared a people (Luke 1:17) and a way (Matt 11:10 and parallels) for Jesus.

The word "God" does not have an article, thereby stressing the essence more than the identity of God. Westcott calls it "the character of God as God." Since Jesus is seen as the builder of the house, he is functioning at the level where God functions. He was called "God" in 1:8-9 by applying Psalm 95 to him. He was virtually called God in 2:5-9 where he returned to a God-level position above the angels after being beneath them for a little while during his mission on earth. Moses did not function at this level. Jesus' status as the unique Son of God further supports this idea.

Moses appears several times in the book of Hebrews. His parents hid him for three months at his birth because of their faith (11:23). Moses exercised this same faithfulness as a servant in all God's house (3:2, 5). When mature, he chose the Jews and their Messiah rather than the pleasures of the Egyptian palace (11:24-26). He led Israel out of Egypt (3:16; 11:27, 29), at which time he kept the Passover and its sprinkling of blood (11:28). Though full of fear at Mt. Sinai (12:21), he received and "proclaimed every commandment of the law to all the people" (9:19) including guidelines about priests (7:14) and punishment (10:28). Under his direction the tabernacle was built exactly like the pattern God showed him (8:5). He inaugurated the covenant agreement by sprinkling blood on the scroll, all the people, the tabernacle and everything in it (9:19-21).

In Revelation 15:3 those who were victorious over the beast sing "the song of Moses the servant of God and the song of the Lamb." Moses is mentioned more times than Abraham in the NT.

Moses wrote more pages of the Bible than anyone else. Moses gave the law as well as the plans for the tabernacle and its service which were perpetuated and embellished in the temple worship. Moses inaugurated the priesthood of Aaron. Moses delivered the people of God from Egyptian bondage, implementing the severe plagues on Egypt, leading in the miraculous crossing of the Red Sea and guiding them safely in the desert for forty years. Moses divided up the promised land as an inheritance and set up Joshua to bring them victoriously into it. Only Moses had spoken to God face to face (Deut 34:10; see also Exod 33:11 and Num 12:6-8). It is not strange that Lauterbach can describe the Jew's supreme admiration for Moses this way,

Of all Biblical personages Moses has been chosen most frequently as the subject of later legends; and his life has been recounted in full detail in the poetic haggadah. As liberator, lawgiver, and leader of a people which was transformed by him from an unorganized horde into a nation, he occupies a more important place in popular legend than the Patriarchs and all the other national heroes.

The Mishnah says, "none in Israel is greater than he [Moses]. . . . Whom have we greater than Moses? (M.Sotah 1:9).

3:5 Moses was faithful as a servant in all God's house, testifying to what would be said in the future.

The NIV in verse five sounds like Moses was doing the testifying. The fact that Moses was faithful as a servant was what became a testimony (lit., "into a testimony") of things to be spoken later. Moses did prophesy about these things, but that is not the point of this passage. The form lalhqhsomevnwn (lalçthçsomenôn ; NIV, "what would be said in the future") is the only future passive participle in the NT.

3:6 But Christ is faithful as a son over God's house. And we are his house, if we hold on to our courage and the hope of which we boast.

Moses was virtually unparalleled as a servant of God, but he was still merely that - a servant. In striking contrast, Jesus "is" (not was) faithful as "a son" (not a servant). Moreover, while Moses served "in" God's house, Jesus is "over" God's house. The superiority of Jesus over Moses could not be more clearly shown. Better than the prophets (1:1-2), better than the angels (1:4-13), better even than Moses, only Jesus is given the name "son."

A similar thought to the expression "we are his house" is found in 1 Timothy 3:15 and 1 Peter 4:17. Compare the OT phrase "house of Israel." The image of a spiritual building is found in 1 Corinthians 3:10-12; Ephesians 2:19-22 and 1 Peter 2:4-8. It is a beautiful parallel expressing our mutual interdependence. Although the words oiko" ( oikos ) and oijkiva ( oikia ), both translated "house," are quite interchangeable, only oikos appears in Hebrews (3:2-6; 8:8,10; 10:21; 11:7). It is used of both God's house and man's house. Montefiore explains that

In the author's day the 'extended family', with its large variety of age and its ramifications of relationship, offered a closer analogy to the Church of God than the present smaller unit of the Western family, usually comprising only parents and children.

Eager to emphasize the certainty of God's promises, many have been blind to any conditions God attached to them, as though fulfilling God's conditions would constitute some kind of "work" by which one earned the right to receive those promises.

We are his, if we hold on . The Christian's position as part of the house of God is conditional. He must remain faithful. The conditionality is emphasized even more by the use of a special emphatic word ejavnper ( eanper , " if"), which appears only here, 3:14, and 6:3 in the whole NT. Thayer says of the enclitic particle -per , which is here appended to the ordinary word ean ("if,") that "the idea of the word to which it is annexed must be taken in its fullest extent."

How can one avoid the conditions which God places on his promises? " If you forgive . . . when they sin against you, your heavenly Father will also forgive you" (Matt 6:14, emphasis added, also below). " If you have faith, . . . you can say to this mountain . . . and it will move" (Matt 17:20-21). " If you remain in me and my words remain in you, ask whatever . . . and it will be given you" (John 15:7). Can one dismiss forgiveness or faith or remaining in Jesus as mere verbiage and not real conditions? May his commands be ignored and one still expect to receive his promises? How could Noah expect to be saved from the coming flood if he did not obey God's command to build an ark? (Gen 6:14ff.). How could Abraham expect God to fulfill his promise if he would not leave his homeland? (Gen 12:1-4). How would the hearers at Pentecost expect to receive forgiveness of sins and the gift of the Holy Spirit if they did not fulfill the conditions Peter laid before them? (Acts 2:38). "He who stands firm to the end will be saved" (Matt 10:22). Is there some other way to be saved by which the condition Jesus stated may be ignored?

Let the author of Hebrews speak. Can a person be saved who "drifts away," ignoring the great salvation Jesus has brought? (2:1-4). Will God's rest be acquired by those who "turn away" and do not "hold firmly till the end?" What if we make no attempt to "encourage one another daily"? (3:13-14). He said we should "make every effort to enter that rest" or we would "fall" (4:11). Can one please God who will not "leave the elementary teachings . . . and go on to maturity?" (6:1). We say instead, "Let the word of Christ dwell in you richly" (Col 3:16). "If you do these things, you will never fall" (1 Pet 1:10).

The general meaning of of katevcw (katechô , " to hold on to") is clear enough. Interesting pictures emerge if one applies the nautical imagery of this word from Acts 27:40, "to steer toward;" or the legal imagery of "taking possession of property" from Matthew 21:38. Courage and hope become major parts of good Christian living. It takes courage to approach God initially (10:19) and repeatedly (4:16). His gracious offer fills us with hope (6:18) for help when we come to him. If our hope can be sure, we can be sure (6:11-12; 10:23; 11:1). Ours is a much better hope than anyone has had before us (7:19). "The hope of which we boast" could be literally translated, "the pride of hope" (toΙ kauvchma th'" ejlpivdo" , to kauchçma tçs elpidos ) or as BAGD suggests, "that for which we are proud to hope." Encouragement and hope are provided by fellow Christians (here), by the LORD (2 Thess 2:16) and by the Scripture (Rom 15:4).

B. PSALM 95:7-11 (3:7-11)

⁷ So, as the Holy Spirit says:

"Today, if you hear his voice,

⁸ do not harden your hearts

as you did in the rebellion,

during the time of testing in the desert,

⁹ where your fathers tested and tried me

and for forty years saw what I did.

¹⁰ That is why I was angry with that generation,

and I said, 'Their hearts are always going astray,

and they have not known my ways.'

¹¹ So I declared on oath in my anger,

'They shall never enter my rest.'" ^a

^a 11 Psalm 95:7-11

3:7 So, as the Holy Spirit says: "Today, if you hear his voice,

The lengthy passage from Psalm 95:7-11 is quoted to expand on the idea of 3:6 that we must hold on to our courage and hope in order to remain a part of the house of God. It is only those who remain faithful to the end who will find themselves in heaven sharing the eternal "rest" with God when all of earth history is over. Israel failed to remain faithful. Consequently, they lost this rest. The shepherd-heart of our author does not want his Christian brothers to suffer the same loss.

There are two parts of Psalm 95, an invitation to worship (1-7a) and a warning against disobedience (7b-11). God should be worshipped because he is "the great God" controlling all nature, and he is "our God" making us "the people of his pasture." The rest of the Psalm warns us not to lose that privilege (Ps 95:7b-11). This latter portion urges the necessity of faithfulness, and thus is very appropriate to cite in a section arguing the need for faithfulness.

3:8 do not harden your hearts as you did in the rebellion, during the time of testing in the desert,

This discussion about the incidents at Massah and Meribah illustrate how the OT can help us. Only a few weeks after Israel had been delivered from the Egyptian army at the Red Sea, they begin to grumble at God's provisions. Moses named the place Massah and Meribah, Hebrew names meaning "Testing" and "Quarreling" (Num 17:7). A similar grumbling against God occured near Kadesh as the nation approached Canaan. In this incident Moses became exasperated with the people and struck the rock instead of speaking to it as God directed. He was punished by being denied entrance to the land (Num 20:1-13, 24). Moses referred to this grumbling in his speeches in Deuteronomy (6:16; 9:22; 33:8). God reminded Moses of this infraction when he was preparing to die (Deut 32:48-52). The problem made such an impression that it is mentioned repeatedly in Psalms (Ps 81:7; 95:8; 106:32-33). By the time of Ezekiel the northern location had become a place-name, Meribah Kadesh, used in marking the boundaries of the land (Ezek 47:19; 48:28). The author of Hebrews chose to use the record in the ninety-fifth Psalm.

The LXX differs from the MT in two significant points. Instead of using the Hebrew names, Meribah and Massah, it translates them respectively as parapikrasmov" ( parapikrasmos , "Provocation") and peirasmov" ( peirasmos , "Testing"). Secondly, it ascribes the Psalm to David in its title. In a somewhat similar fashion the apostles and Christians, when praying about the first opposition to the fledgling church, ascribed the second Psalm to the Holy Spirit through David (Acts 4:25-26). The Hebrew text had left it anonymous. Like those praying believers, the author of Hebrews attributes the text ultimately to the Holy Spirit. Compare Hebrews 9:8 and 10:15 where the Holy Spirit is stated to be the ultimate author in producing Bible texts. Sharing in the Holy Spirit (6:4) and insulting the Spirit of grace (10:29) may therefore refer either to the indwelling presence of the Holy Spirit who enters at the time of conversion or to the Bible which the Holy Spirit has graciously provided for our guidance.

3:9 where your fathers tested and tried me and for forty years saw what I did. 3:10 That is why I was angry with that generation, and I said, 'Their hearts are always going astray, and they have not known my ways.'

The NT text differs from the LXX in one further point. First, notice the LXX ambiguity. The LXX put the phrase "forty years" between the statements about (1) the fathers who disbelieved though "seeing my works" and (2) God's "being angry with them." Thus it is left unclear which thing lasted for forty years. The Hebrew text of the Psalm positions the phrase in the same place with the same ambiguity. The editors of both the MT and the LXX punctuate the text to indicate that God's wrath lasted for forty years.

3:11 So I declared on oath in my anger, 'They shall never enter my rest.'"

God expressed his anger with the solemnity of an oath statement, "I declared on oath in my anger, 'They shall never enter my rest.'" This is consistent with the forty years' time during which all of the disbelieving generation died, except Joshua and Caleb (Num 14:26-35). On the other hand, Amos 5:25-27, which Stephen quoted in Acts 7:42-43, sounds like the unfaithfulness of Israel lasted for forty years in the wilderness. This matches the OT picture of Israel's behavior during the desert wandering. The author of Hebrews adds the word diov ( dio , "therefore") after the phrase "forty years," thus making the forty years describe the Jews' misbehavior, not God's wrath.

Three major concepts are drawn from the Psalm: an idea called "today," the "hardening" of hearts, and God's "rest." These concepts are rather intertwined in the section (3:12-4:11), although God's rest comes into focus in chapter four. In the same way that the exhortation of 2:1-4 followed immediately after a long collection of OT verses quoted (1:5-13), so the exhortation of 3:12ff. follows immediately after the long OT quotation of 3:7-11.

C. HOLD FIRM TO THE END (3:12-15)

¹² See to it, brothers, that none of you has a sinful, unbelieving heart that turns away from the living God. ¹³ But encourage one another daily, as long as it is called Today, so that none of you may be hardened by sin's deceitfulness. ¹⁴ We have come to share in Christ if we hold firmly till the end the confidence we had at first. ¹⁵ As has just been said:

"Today, if you hear his voice,

do not harden your hearts

as you did in the rebellion." ^a

^a 15 Psalm 95:7,8

Unbelief can spring up in the most unexpected places. Who would have thought that those who personally witnessed the ten plagues on Egypt, the crossing of the Red Sea and the awesome year of events at Mt. Sinai would ever turn away from God with sinful, unbelieving, hard hearts? But they did. The book of Hebrews repeatedly urges its Christian readers not to walk down the same unbelieving path. They are " brothers" now. He wants them to remain brothers. He calls them brothers in 3:1, 12; 10:19 and 13:22; as Jesus had called them brothers (2:11-12; see 2:17). Compare 13:1 and 23.

As repentance turns toward the living God, unbelief turns away from him (Compare Acts 3:19; 9:35; 11:21; 20:21; 26:18-20 and 1 Thess 1:19 with Rom 3:12; Gal 4:9; 1 Tim 5:15 and Heb 12:25). Unbelief is a basic sin (John 16:8-9). It is always expressed in self-willed distrust of others. Such a person is unyielding to another's wishes or judgments. All that matters is one's own opinion. This not only damages relations with God. Relations with others degenerate into this same self-centered independence. That is why the alternative to this kind of heart is interdependence (3:13). Christians are not designed to live by themselves. Henry warns us that if we allow ourselves to distrust God, we will soon desert him. When we distrust others, we will readily desert them, too.

Since the designation of God as " the living God" was introduced in the scene at Sinai, it has an ominous overtone (Deut 5:26). "It is a dreadful thing to fall into the hands of the living God" (Heb 10:31). It was the expression used in oath statements in court (Matt 26:63). To live for him takes away this fear and lets us serve him gladly (9:14; 12:22; 1 John 4:18). It is a good designation, for God is full of life and all life comes from him (John 5:21; 10:10).

3:13 But encourage one another daily, as long as it is called Today, so that none of you may be hardened by sin's deceitfulness.

Daily we must encourage one another . The present tense indicates repetition. If encouragement is only once a month, it will not help carry burdens. If encouragement is only once a week in the general assembly of believers, it will not meet the daily needs of living. The beginning church spent time together daily (Acts 2:46). Besides daily food (Matt 6:11; Acts 6:1; Titus 3:14; James 2:15) there were daily struggles of cross-bearing (Luke 9:23; 1 Cor 15:31; 2 Cor 11:28) and need for daily renewal (2 Cor 4:16) when daily facing the unregenerate world (1 Thess 4:12; 2 Pet 2:8). The work of evangelism was done daily (Acts 2:47; 5:42; 16:5; 17:17; 19:9). One of the great weaknesses of the church today may be this general lack of daily interdependence with its accompanying openness in joy and sorrow, in sins and victories.

Westcott reported Bengel's insight that the Greek text (parakalei'te eJautouv" , parakaleite heautous ) properly says, "Encourage yourselves" rather than, "Encourage one another ." This "suggests the close unity of the Christian body."

The statement, "As long as it is called Today," does not sound like the invitation will always exist. One day the end will come when Jesus returns to bring the long-awaited salvation (9:28). Tomorrow may be too late. Since the statement is from the Psalms, the time called "Today" existed in the time of the Psalm writer. Thus the invitation to enter his rest was open previous to the Christian era. Israel's failure did not close heaven forever to wayward mankind.

Muscles become stiff from lack of use, coldness, disease or age. Hearts become hard in the same ways. Here it is attributed to sin's deceitfulness . This could say Satan's deceitfulness, for his work is behind all sin. He is the father of lies. Much of his approach is bluffing and empty deception (John 8:44). He wants us to believe that he is far more knowledgeable and powerful than he is. He will flee if resisted (James 4:7). Dods traces the psychological order of hardening thus, "sin, a deceived mind, a hardened heart, unbelief, apostasy."

On the other hand, part of the danger of sin is that we treat it so lightly that we do not take adequate precautions to prevent its terrible work. Wealth also is deceitful, promising what it does not deliver and raising false hopes of its power to satisfy (Matt 13:22). Moses saw through this deception of sin, and he chose to leave all the privileges of the palace of Egypt to escape from it (11:24-26). Adam and Eve did not see through it and they brought huge evil on the world instead of the improvement they anticipated (Gen 3). As faith comes by hearing the message of God and obeying it, so hardening comes by hearing and not obeying (Rom 10:17; John 15:22-25).

Pharaoh hardened his own heart early in the plagues (8:15, 32; 9:34). God hardened Pharaoh's heart later when Pharaoh did not have the strength to keep resisting as he wanted to do (9:12; 10:1, 20, 27; 11:10). If one persists in an evil direction, eventually God may help him go farther down that path than he could go on his own strength. See 2 Thessalonians 2:11.

3:14 We have come to share in Christ if we hold firmly till the end the confidence we had at first.

We have come to share in Christ (lit., "For we have become partners of Christ"). The noun mevtoco" ( metochos , "partner, partaker") is primarily a term found in Hebrews (1:9; 3:1, 14; 6:4; 12:8). It is only outside of Hebrews in Luke 5:7 of partners in a fishing business. The cognate verb metevcw (metechô , "to share, have a share") is used in Hebrews of Jesus' sharing flesh and blood with us (2:17), of infants using milk (5:13), and of Jesus' not being a part of the tribe of Levi (7:13). It is outside of Hebrews only in 1 Corinthians 9:10, 22; 10:17, 21 and 30.

The perfect tense of the verb "become" (NIV " have come to") indicates a decisive time when this partnership became a reality and brings the results of that relationship before us as well. This dramatic event and new status is given as the reason to beware and to encourage one another. The NIV omits the connecting word gavr ( gar , "because"). The word "partners" (NIV "share") is a bit ambiguous here. It would mean either (1) Christ as an equal partner with Christians, or (2) human partners with one another who both belong to Christ. The first could be argued from Jesus' brotherhood with man, which has just been developed in chapter two. He generously shares his throne with Christians (Matt 25:21; Rev 3:21). The second could be argued from Jesus' position as high priest and sacrifice as well as author and finisher of our salvation. Davidson remarks that "The idea of a mystical union with Christ is not prominent, if at all found, in the Epistle; he is the Captain, Forerunner, High Priest, Brother, but always distinct. With this understanding, however, partakers of (xiii.10) is more probable than partakers with Christ (ii.10)." This is about as near as Hebrews comes to the frequent Pauline phrase "in Christ."

The very strong word for " if" ( eanper , discussed above in 3:6) indicates a very real danger of not remaining faithful till the end. A good beginning does not guarantee a good finish. As the king of Israel said, "One who puts on his armor should not boast like one who takes it off" (1 Kgs 20:11). The Hebrew readers have had a good beginning like the church at Ephesus (Heb 10:32-39; Rev 2:4-5). Now they need to finish well.

3:15 As has just been said: "Today, if you hear his voice, do not harden your hearts as you did in the rebellion."

The requirements in the Psalm are applied directly to Christian readers. With this approach the OT is much more of a direct guide for Christians, than simply a record of God's past dealings with his people. In a sense the new covenant is complete in itself. In another sense, the new covenant expresses a continuing record with the old of God's dealings with man. It is a further step in his revelation to man. Hence, the OT should hold much material useful to make today's Christian life count for God. Paul must have been referring to the OT when he made the following statements:

Everything that was written in the past was written to teach us, so that through endurance and the encouragement of the Scriptures we might have hope (Rom 15:4).

Do your best to present yourself to God as one approved, a workman who does not need to be ashamed and who correctly handles the word of truth (2 Tim 2:15).

The holy Scriptures . . . are able to make you wise for salvation through faith in Christ Jesus. All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work (2 Tim 3:15-17).

D. UNBELIEVING ISRAELITES FELL IN THE DESERT (3:16-19)

¹⁶ Who were they who heard and rebelled? Were they not all those Moses led out of Egypt? ¹⁷ And with whom was he angry for forty years? Was it not with those who sinned, whose bodies fell in the desert? ¹⁸ And to whom did God swear that they would never enter his rest if not to those who disobeyed ^a ? ¹⁹ So we see that they were not able to enter, because of their unbelief.

^a 18 Or disbelieved

With a series of questions the author highlights various facets of the unfaithfulness and fall of those who died in the forty years of desert wandering. What was their sin? "They heard and rebelled." "They sinned." "They disobeyed." What were the terrible consequences of their sin? God "was angry for forty years." Their "bodies fell in the desert." Worst of all, God "swore that they would never enter his rest." Meyer remarks on the dreariness of chapter three, "How dreary those incessant funerals! How monotonous the perpetual sounds of Oriental grief moaning through the camp! What wonder that Psalm 90 [the only Psalm ascribed to Moses], written among such scenes, is so inexpressibly sad!"

These were the very people whom Moses led out of Egypt. These were the people who witnessed the plagues and the cloud of fire, the manna and the quail, the very people who heard God's voice at Sinai. Westcott makes the horrible observation that, "The Old Testament is in fact a record of successive judgments of Israel out of which a few only were saved." Davidson reminds us that "Israel's defection was universal, and that it happened when the memory of their deliverance from Egypt was fresh."

-College Press New Testament Commentary: with the NIV

Commentary -- Other

Evidence: Heb 3:12

THE FUNCTION OF THE LAW

" While [every true believer] cries out, ‘O what love have I unto thy Law! All the day long is my study in it;’ he sees daily, in that divine mirror, more and more of his own sinfulness. He sees more and more clearly that he is fullness a sinner in all things—that neither his heart nor his ways are right before God, and that every moment sends him to Christ.

" Therefore I cannot spare the Law one moment, no more than I can spare Christ, seeing I now want it as much to keep me to Christ, as I ever wanted it to bring me to Him. Otherwise this ‘evil heart of unbelief’ would immediately ‘depart from the living God.’ Indeed each is continually sending me to the other—the Law to Christ, and Christ to the Law." John Wesley

Introduction / Outline

Robertson: Hebrews (Book Introduction)

The Epistle to the Hebrews

By Way of Introduction

Unsettled Problems

Probably no book in the New Testament presents more unsettled problems than does the Epistle to the Hebrews. On that score it ranks with the Fourth Gospel, the Apocalypse of John, and Second Peter. But, in spite of these unsolved matters, the book takes high rank for its intellectual grasp, spiritual power, and its masterful portrayal of Christ as High Priest. It is much briefer than the Fourth Gospel, but in a sense it carries on further the exalted picture of the Risen Christ as the King-Priest who reigns and pleads for us now.

The Picture of Christ

At once we are challenged by the bold stand taken by the author concerning the Person of Christ as superior to the prophets of the Old Testament because he is the Son of God through whom God has spoken in the new dispensation (Heb_1:1-3), this Son who is God’s Agent in the work of creation and of grace as we see it stated in Phi_2:5-11; Col_1:13-20; John 1:1-18. This high doctrine of Jesus as God’s Son with the glory and stamp of God’s nature is never lowered, for as God’s Son he is superior to angels (Heb 1:4-2:4), though the humanity of Jesus is recognized as one proof of the glory of Jesus (Heb_2:5-18). Jesus is shown to be superior to Moses as God’s Son over God’s house (Heb 3:1-4:13), But the chief portion of the Epistle is devoted to the superiority of Jesus Christ as priest to the work of Aaron and the whole Levitical line (Heb 4:14-12:3). Here the author with consummate skill, though with rabbinical refinements at times, shows that Jesus is like Melchizedek and so superior to Aaron (Heb 4:14-7:28), works under a better covenant of grace (Heb_8:1-13), works in a better sanctuary which is in heaven (Heb_9:1-12), offers a better sacrifice which is his own blood (Heb 9:13-10:18), and gives us better promises for the fulfilment of his task (Heb 10:19-12:3). Hence this Epistle deserves to be called the Epistle of the Priesthood of Christ. So W. P. Du Bose calls his exposition of the book, High Priesthood and Sacrifice (1908). This conception of Christ as our Priest who offered himself on the Cross and as our Advocate with the Father runs all through the New Testament (Mar_10:46; Mat_20:28; Joh_10:17; Mat_26:28; Rom_8:32; 1Pe_1:18.; 1Jo_2:1.; Rev_5:9, etc.). But it is in Hebrews that we have the full-length portrait of Jesus Christ as our Priest and Redeemer. The Glory of Jesus runs through the whole book.

The Style

It is called an epistle and so it is, but of a peculiar kind. In fact, as has been said, it begins like a treatise, proceeds like a sermon, and concludes like a letter. It is, in fact, more like a literary composition than any other New Testament book as Deissmann shows: " It points to the fact that the Epistle to the Hebrews, with its more definitely artistic, more literary language (corresponding to its more theological subject matter), constituted an epoch in the history of the new religion. Christianity is beginning to lay hands on the instruments of culture; the literary and theological period has begun" ( Light from the Ancient East , pp. 70f.). But Blass ( Die Rhythmen der asianischen und romischen Kunstprosa , 1905) argues that the author of Hebrews certainly and Paul probably were students of Greek oratory and rhetoric. He is clearly wrong about Paul and probably so about the author of Hebrews. There is in Hebrews more of " a studied rhetorical periodicity" (Thayer), but with many " parenthetical involutions" (Westcott) and with less of " the impetuous eloquence of Paul." The eleventh chapter reveals a studied style and as a whole the Epistle belongs to the literary Koiné rather than to the vernacular. Moulton ( Cambridge Biblical Essays , p. 483) thinks that the author did not know Hebrew but follows the Septuagint throughout in his abundant use of the Old Testament.

The Author

Origen bluntly wrote: " Who wrote the Epistle God only knows certainly" as quoted by Eusebius. Origen held that the thoughts were Paul’s while Clement of Rome or Luke may have written the book. Clement of Alexandria (Eusebius says) thought that Paul wrote it in Hebrew and that Luke translated it into Greek. No early writer apparently attributed the Greek text to Paul. Eusebius thought it was originally written in Hebrew whether by Paul or not and translated by Clement of Rome. But there is no certainty anywhere in the early centuries. It was accepted first in the east and later in the west which first rejected it. But Jerome and Augustine accepted it. When the Renaissance came Erasmus had doubts, Luther attributed it to Apollos, Calvin denied the Pauline authorship. In North Africa it was attributed to Barnabas. In modern times Harnack has suggested Priscilla, but the masculine participle in Heb_11:32 ( me diēgoumenon ) disposes of that theory. The oldest Greek MSS. (Aleph A B) have simply Pros Hebraious as the title, but they place it before the Pastoral Epistles, while the Textus Receptus puts it after the Pastoral Epistles and Philemon. In the light of all the facts one can only make a guess without a sense of certainty. For myself I should with Luther guess Apollos as the most likely author of this book which is full of the Spirit of God.

The Recipients

If the title is allowed to be genuine or a fair interpretation of the Epistle, then it is addressed to Jewish (Hebrew) Christians in a local church somewhere. Dr. James Moffatt in his Commentary (pp. xv to xvii) challenges the title and insists that the book is written for Gentile Christians as truly as First Peter. He argues this largely from the author’s use of the lxx. For myself Dr. Moffatt’s reasons are not convincing. The traditional view that the author is addressing Jewish Christians in a definite locality, whether a large church or a small household church, is true, I believe. The author seems clearly to refer to a definite church in the experiences alluded to in Heb_10:32-34. The church in Jerusalem had undergone sufferings like these, but we really do not know where the church was. Apparently the author is in Italy when he writes (Heb_13:24), though " they of Italy" ( hoi apo tēs Italias ) can mean those who have come from Italy. These Jewish Christians may even have lived in Rome itself.

The Date

Here again modern scholars differ widely. Westcott places it between a.d. 64 and 67. Harnack and Holtzmann prefer a date between a.d. 81 and 96. Marcus Dods argues strongly that the Epistle was written while the temple was still standing. If it was already destroyed, it is hard to understand how the author could have written Heb_10:1.: " Else would they not have ceased to be offered?" And in Heb_8:13 " nigh to vanishing away" ( eggus aphanismou ) is only intelligible with the temple service still going on. The author makes use of the tabernacle instead of the temple because the temple was patterned after the tabernacle. On the other hand, the mention of Timothy in Heb_13:23 as being " set free" ( apolelumenon ) raises an inquiry concerning Paul’s last plea to Timothy to come to him in Rome (2Ti_4:11-13). Apparently Timothy came and was put in prison. If so, since Paul was put to death before Nero’s own death (June 8, a.d. 68), there is left only the years 67 to 69 a.d. as probable or even possible. It is thus the last of the New Testament books before the Johannine Writings all of which come towards the close of the century and after the destruction of Jerusalem.

The Purpose

The author states it repeatedly. He urges the Jewish Christians to hold fast the confession which they have made in Jesus as Messiah and Saviour. Their Jewish neighbours have urged them to give up Christ and Christianity and to come back to Judaism. The Judaizers tried to make Jews out of Gentile Christians and to fasten Judaism upon Christianity with a purely sacramental type of religion as the result. Paul won freedom for evangelical and spiritual Christianity against the Judaizers as shown in the Corinthian Epistles, Galatians, and Romans. The Gnostics in subtle fashion tried to dilute Christianity with their philosophy and esoteric mysteries and here again Paul won his fight for the supremacy of Christ over all these imaginary aeons (Colossians and Ephesians). But in Hebrews the author is battling to stop a stampede from Christ back to Judaism, a revolt (apostasy) in truth from the living God. These Jews argued that the prophets were superior to Jesus, the law came by the ministry of angels, Moses was greater than Jesus, and Aaron than Jesus. The author turns the argument on the Jews and boldly champions the Glory of Jesus as superior at every point to all that Judaism had, as God’s Son and man’s Saviour, the crown and glory of the Old Testament prophecy, the hope of mankind. It is the first great apologetic for Christianity and has never been surpassed. Moffatt terms it " a profound homily."

JFB: Hebrews (Book Introduction)

CANONICITY AND AUTHORSHIP.--CLEMENT OF ROME, at the end of the first century (A.D), copiously uses it, adopting its words just as he does those of the other books of the New Testament; not indeed giving to either the term "Scripture," which he reserves for the Old Testament (the canon of the New Testament not yet having been formally established), but certainly not ranking it below the other New Testament acknowledged Epistles. As our Epistle claims authority on the part of the writer, CLEMENT'S adoption of extracts from it is virtually sanctioning its authority, and this in the apostolic age. JUSTIN MARTYR quotes it as divinely authoritative, to establish the titles "apostle," as well as "angel," as applied to the Son of God. CLEMENT OF ALEXANDRIA refers it expressly to Paul, on the authority of Pantænus, chief of the Catechetical school in Alexandria, in the middle of the second century, saying, that as Jesus is termed in it the "apostle" sent to the Hebrews, Paul, through humility, does not in it call himself apostle of the Hebrews, being apostle to the Gentiles. CLEMENT also says that Paul, as the Hebrews were prejudiced against him, prudently omitted to put forward his name in the beginning; also, that it was originally written in Hebrew for the Hebrews, and that Luke translated it into Greek for the Greeks, whence the style is similar to that of Acts. He, however, quotes frequently the words of the existing Greek Epistle as Paul's words. ORIGEN similarly quotes it as Paul's Epistle. However, in his Homilies, he regards the style as distinct from that of Paul, and as "more Grecian," but the thoughts as the apostle's; adding that the "ancients who have handed down the tradition of its Pauline authorship, must have had good reason for doing so, though God alone knows the certainty who was the actual writer" (that is, probably "transcriber" of the apostle's thoughts). In the African Church, in the beginning of the third century, TERTULLIAN ascribes it to Barnabas. IRENÆUS, bishop of Lyons, is mentioned in EUSEBIUS, as quoting from this Epistle, though without expressly referring it to Paul. About the same period, Caius, the presbyter, in the Church of Rome, mentions only thirteen Epistles of Paul, whereas, if the Epistle to the Hebrews were included, there would be fourteen. So the canon fragment of the end of the second century, or beginning of the third, published by MURATORI, apparently omits mentioning it. And so the Latin Church did not recognize it as Paul's till a considerable time after the beginning of the third century. Thus, also, NOVATIAN OF ROME, CYPRIAN OF CARTHAGE, and VICTORINUS, also of the Latin Church. But in the fourth century, HILARY OF POITIERS (A.D. 368), LUCIFER OF CAGLIARI (A.D. 371), AMBROSE OF MILAN (A.D. 397) and other Latins, quote it as Paul's; and the fifth Council of Carthage (A.D. 419) formally reckons it among his fourteen Epistles.

As to the similarity of its style to that of Luke's writings, this is due to his having been so long the companion of Paul. CHRYSOSTOM, comparing Luke and Mark, says, "Each imitated his teacher: Luke imitated Paul flowing along with more than river fulness; but Mark imitated Peter, who studied brevity of style." Besides, there is a greater predominance of Jewish feeling and familiarity with the peculiarities of the Jewish schools apparent in this Epistle than in Luke's writings. There is no clear evidence for attributing the authorship to him, or to Apollos, whom ALFORD upholds as the author. The grounds alleged for the latter view are its supposed Alexandrian phraseology and modes of thought. But these are such as any Palestinian Jew might have used; and Paul, from his Hebræo-Hellenistic education at Jerusalem and Tarsus, would be familiar with PHILO'S modes of thought, which are not, as some think, necessarily all derived from his Alexandrian, but also from his Jewish, education. It would be unlikely that the Alexandrian Church should have so undoubtingly asserted the Pauline authorship, if Apollos, their own countryman, had really been the author. The eloquence of its style and rhetoric, a characteristic of Apollos' at Corinth, whereas Paul there spoke in words unadorned by man's wisdom, are doubtless designedly adapted to the minds of those whom Paul in this Epistle addresses. To the Greek Corinthians, who were in danger of idolizing human eloquence and wisdom, he writes in an unadorned style, in order to fix their attention more wholly on the Gospel itself. But the Hebrews were in no such danger. And his Hebræo-Grecian education would enable him to write in a style attractive to the Hebrews at Alexandria, where Greek philosophy had been blended with Judaism. The Septuagint translation framed at Alexandria had formed a connecting link between the latter and the former; and it is remarkable that all the quotations from the Old Testament, excepting two (Heb 10:30; Heb 13:5), are taken from the Septuagint. The fact that the peculiarities of the Septuagint are interwoven into the argument proves that the Greek Epistle is an original, not a translation; had the original been Hebrew, the quotations would have been from the Hebrew Old Testament. The same conclusion follows from the plays on similarly sounding words in the Greek, and alliterations, and rhythmically constructed periods. CALVIN observes, If the Epistle had been written in Hebrew, Heb 9:15-17 would lose all its point, which consists in the play upon the double meaning of the Greek "diathece," a "covenant," or a "testament," whereas the Hebrew "berith" means only "covenant."

Internal evidence favors the Pauline authorship. Thus the topic so fully handled in this Epistle, that Christianity is superior to Judaism, inasmuch as the reality exceeds the type which gives place to it, is a favorite one with Paul (compare 2Co 3:6-18; Gal 3:23-25; Gal 4:1-9, Gal 4:21-31, wherein the allegorical mode of interpretation appears in its divinely sanctioned application--a mode pushed to an unwarrantable excess in the Alexandrian school). So the Divine Son appears in Heb 1:3, &c., as in other Epistles of Paul (Phi 2:6; Col 1:15-20), as the Image, or manifestation of the Deity. His lowering of Himself for man's sake similarly, compare Heb 2:9, with 2Co 8:9; Phi 2:7-8. Also His final exaltation, compare Heb 2:8; Heb 10:13; Heb 12:2, with 1Co 15:25, 1Co 15:27. The word "Mediator" is peculiar to Paul alone, compare Heb 8:6, with Gal 3:19-20. Christ's death is represented as the sacrifice for sin prefigured by the Jewish sacrifices, compare Rom 3:22-26; 1Co 5:7, with Heb. 7:1-10:39. The phrase, "God of Peace," is peculiar to Paul, compare Heb 13:20; Rom 15:33; 1Th 5:23. Also, compare Heb 2:4, Margin, 1Co 12:4. Justification, or "righteousness by faith." appears in Heb 11:7; Heb 10:38, as in Rom 1:17; Rom 4:22; Rom 5:1; Gal 3:11; Phi 3:9. The word of God is the "sword of the Spirit," compare Heb 4:12, with Eph 6:17. Inexperienced Christians are children needing milk, that is, instruction in the elements, whereas riper Christians, as full-grown men, require strong meat, compare Heb 5:12-13; Heb 6:1, with 1Co 3:1-2; 1Co 14:20 Gal 4:9; Col 3:14. Salvation is represented as a boldness of access to God by Christ, compare Heb 10:19, with Rom 5:2; Eph 2:18; Eph 3:12. Afflictions are a fight, Heb 10:32; compare Phi 1:30; Col 2:1. The Christian life is a race, Heb 12:1; compare 1Co 9:24; Phi 3:12-14. The Jewish ritual is a service, Rom 9:4; compare Heb 9:1, Heb 9:6. Compare "subject to bondage," Heb 2:15, with Gal 5:1. Other characteristics of Paul's style appear in this Epistle; namely, a propensity "to go off at a word" and enter on a long parenthesis suggested by that word, a fondness for play upon words of similar sound, and a disposition to repeat some favorite word. Frequent appeals to the Old Testament, and quotations linked by "and again," compare Heb 1:5; Heb 2:12-13, with Rom 15:9-12. Also quotations in a peculiar application, compare Heb 2:8, with 1Co 15:27; Eph 1:22. Also the same passage quoted in a form not agreeing with the Septuagint, and with the addition "saith the Lord," not found in the Hebrew, in Heb 10:30; Rom 12:19.

The supposed Alexandrian (which are rather Philon-like) characteristics of the Epistle are probably due to the fact that the Hebrews were generally then imbued with the Alexandrian modes of thought of Philo, &c., and Paul, without coloring or altering Gospel truth "to the Jews, became (in style) as a Jew, that he might win the Jews" (1Co 9:20). This will account for its being recognized as Paul's Epistle in the Alexandrian and Jerusalem churches unanimously, to the Hebrews of whom probably it was addressed. Not one Greek father ascribes the Epistle to any but Paul, whereas in the Western and Latin churches, which it did not reach for some time, it was for long doubted, owing to its anonymous form, and generally less distinctively Pauline style. Their reason for not accepting it as Paul's, or indeed as canonical, for the first three centuries, was negative, insufficient evidence for it, not positive evidence against it. The positive evidence is generally for its Pauline origin. In the Latin churches, owing to their distance from the churches to whom belonged the Hebrews addressed, there was no generally received tradition on the subject. The Epistle was in fact but little known at all, whence we find it is not mentioned at all in the Canon of Muratori. When at last, in the fourth century, the Latins found that it was received as Pauline and canonical on good grounds in the Greek churches, they universally acknowledged it as such.

The personal notices all favor its Pauline authorship, namely, his intention to visit those addressed, shortly, along with Timothy, styled "our brother," Heb 13:23; his being then in prison, Heb 13:19; his formerly having been imprisoned in Palestine, according to English Version reading, Heb 10:34; the salutations transmitted to them from believers of Italy, Heb 13:24. A reason for not prefixing the name may be the rhetorical character of the Epistle which led the author to waive the usual form of epistolary address.

DESIGN.--His aim is to show the superiority of Christianity over Judaism, in that it was introduced by one far higher than the angels or Moses, through whom the Jews received the law, and in that its priesthood and sacrifices are far less perfecting as to salvation than those of Christ; that He is the substance of which the former are but the shadow, and that the type necessarily gives place to the antitype; and that now we no longer are kept at a comparative distance as under the law, but have freedom of access through the opened veil, that is, Christ's flesh; hence he warns them of the danger of apostasy, to which Jewish converts were tempted, when they saw Christians persecuted, while Judaism was tolerated by the Roman authorities. He infers the obligations to a life of faith, of which, even in the less perfect Old Testament dispensation, the Jewish history contained bright examples. He concludes in the usual Pauline mode, with practical exhortations and pious prayers for them.

HIS MODE OF ADDRESS is in it hortatory rather than commanding, just as we might have expected from Paul addressing the Jews. He does not write to the rulers of the Jewish Christians, for in fact there was no exclusively Jewish Church; and his Epistle, though primarily addressed to the Palestinian Jews, was intended to include the Hebrews of all adjoining churches. He inculcates obedience and respect in relation to their rulers (Heb 13:7, Heb 13:17, Heb 13:24); a tacit obviating of the objection that he was by writing this Epistle interfering with the prerogative of Peter the apostle of the circumcision, and James the bishop of Jerusalem. Hence arises his gentle and delicate mode of dealing with them (Heb 13:22). So far from being surprised at discrepancy of style between an Epistle to Hebrews and Epistles to Gentile Christians, it is just what we should expect. The Holy Spirit guided him to choose means best suited to the nature of the ends aimed at. WORDSWORTH notices a peculiar Pauline Greek construction, Rom 12:9, literally, "Let your love be without dissimulation, ye abhorring . . . evil, cleaving to . . . good," which is found nowhere else save Heb 13:5, literally, "Let your conversation be without covetousness, ye being content with," &c. (a noun singular feminine nominative absolute, suddenly passing into a participle masculine nominative plural absolute). So in quoting Old Testament Scripture, the writer of the Epistle to the Hebrews quotes it as a Jew writing to Jews would, "God spoke to our fathers," not, "it is written." So Heb 13:18, "We trust we have a good conscience" is an altogether Pauline sentiment (Act 23:1; Act 24:16; 2Co 1:12; 2Co 4:2; 2Ti 1:3). Though he has not prefixed his name, he has given at the close his universal token to identify him, namely, his apostolic salutation, "Grace be with you all"; this "salutation with his own hand" he declared (2Th 3:17-18) to be "his token in every Epistle": so 1Co 16:21, 1Co 16:23; Col 4:18. The same prayer of greeting closes every one of his Epistles, and is not found in any one of the Epistles of the other apostles written in Paul's lifetime; but it is found in the last book of the New Testament Revelation, and subsequently in the Epistle of CLEMENT OF ROME. This proves that, by whomsoever the body of the Epistle was committed to writing (whether a mere amanuensis writing by dictation, or a companion of Paul by the Spirit's gift of interpreting tongues, 1Co 12:10, transfusing Paul's Spirit-taught sentiments into his own Spirit-guided diction), Paul at the close sets his seal to the whole as really his, and sanctioned by him as such. The churches of the East, and Jerusalem, their center, to which quarter it was first sent, received it as Paul's from the earliest times according to Cyril, Bishop of Jerusalem (A.D. 349). JEROME, though bringing with him from Rome the prejudices of the Latins against the Epistle to the Hebrews, aggravated, doubtless, by its seeming sanction of the Novatian heresy (Heb 6:4-6), was constrained by the force of facts to receive it as Paul's, on the almost unanimous testimony of all Greek Christians from the earliest times; and was probably the main instrument in correcting the past error of Rome in rejecting it. The testimony of the Alexandrian Church is peculiarly valuable, for it was founded by Mark, who was with Paul at Rome in his first confinement, when this Epistle seems to have been written (Col 4:10), and who possibly was the bearer of this Epistle, at the same time visiting Colosse on the way to Jerusalem (where Mark's mother lived), and thence to Alexandria. Moreover, 2Pe 3:15-16, written shortly before Peter's death, and like his first Epistle written by him, "the apostle of the circumcision," to the "Hebrew" Christians dispersed in the East, says, "As our beloved brother Paul hath written unto you" (2Pe 3:15), that is, to the Hebrews; also the words added, "As also in all his Epistles" (2Pe 3:16), distinguish the Epistle to the Hebrews from the rest; then he further speaks of it as on a level with "other Scriptures," thus asserting at once its Pauline authorship and divine inspiration. An interesting illustration of the power of Christian faith and love; Peter, who had been openly rebuked by Paul (Gal 2:7-14), fully adopted what Paul wrote; there was no difference in the Gospel of the apostle of the circumcision and that of the apostle of the uncircumcision. It strikingly shows God's sovereignty that He chose as the instrument to confirm the Hebrews, Paul, the apostle of the Gentiles (Rom 11:13); and on the other hand, Peter to open the Gospel door to the Gentiles (Act 10:1, &c.), though being the apostle of the Jews; thus perfect unity reigns amidst the diversity of agencies.

Rome, in the person of CLEMENT OF ROME, originally received this Epistle. Then followed a period in which it ceased to be received by the Roman churches. Then, in the fourth century, Rome retracted her error. A plain proof she is not unchangeable or infallible. As far as Rome is concerned, the Epistle to the Hebrews was not only lost for three centuries, but never would have been recovered at all but for the Eastern churches; it is therefore a happy thing for Christendom that Rome is not the Catholic Church.

It plainly was written before the destruction of Jerusalem, which would have been mentioned in the Epistle had that event gone before, compare Heb 13:10; and probably to churches in which the Jewish members were the more numerous, as those in Judea, and perhaps Alexandria. In the latter city were the greatest number of resident Jews next to Jerusalem. In Leontopolis, in Egypt, was another temple, with the arrangements of which, WIESELER thinks the notices in this Epistle more nearly corresponded than with those in Jerusalem. It was from Alexandria that the Epistle appears first to have come to the knowledge of Christendom. Moreover, "the Epistle to the Alexandrians," mentioned in the Canon of Muratori, may possibly be this Epistle to the Hebrews. He addresses the Jews as peculiarly "the people of God" (Heb 2:17; Heb 4:9; Heb 13:12), "the seed of Abraham," that is, as the primary stock on which Gentile believers are grafted, to which Rom 11:16-24 corresponds; but he urges them to come out of the carnal earthly Jerusalem and to realize their spiritual union to "the heavenly Jerusalem" (Heb 12:18-23; Heb 13:13).

The use of Greek rather than Hebrew is doubtless due to the Epistle being intended, not merely for the Hebrew, but for the Hellenistic Jew converts, not only in Palestine, but elsewhere; a view confirmed by the use of the Septuagint. BENGEL thinks, probably (compare 2Pe 3:15-16, explained above), the Jews primarily, though not exclusively, addressed, were those who had left Jerusalem on account of the war and were settled in Asia Minor.

The notion of its having been originally in Hebrew arose probably from its Hebrew tone, method, and topics. It is reckoned among the Epistles, not at first generally acknowledged, along with James, Second Peter, Second and Third John, Jude, and Revelation. A beautiful link exists between these Epistles and the universally acknowledged Epistles. Hebrews unites the ordinances of Leviticus with their antitypical Gospel fulfilment. James is the link between the highest doctrines of Christianity and the universal law of moral duty--a commentary on the Sermon on the Mount--harmonizing the decalogue law of Moses, and the revelation to Job and Elias, with the Christian law of liberty. Second Peter links the teaching of Peter with that of Paul. Jude links the earliest unwritten to the latest written Revelation. The two shorter Epistles to John, like Philemon, apply Christianity to the minute details of the Christian life, showing that Christianity can sanctify all earthly relations.

JFB: Hebrews (Outline)

• THE HIGHEST OF ALL REVELATIONS IS GIVEN US NOW IN THE SON OF GOD, WHO IS GREATER THAN THE ANGELS, AND WHO, HAVING COMPLETED REDEMPTION, SITS ENTHRONED AT GOD'S RIGHT HAND. (Heb 1:1-14)
• DANGER OF NEGLECTING SO GREAT SALVATION, FIRST SPOKEN BY CHRIST; TO WHOM, NOT TO ANGELS, THE NEW DISPENSATION WAS SUBJECTED; THOUGH HE WAS FOR A TIME HUMBLED BELOW THE ANGELS: THIS HUMILIATION TOOK PLACE BY DIVINE NECESSITY FOR OUR SALVATION. (Heb. 2:1-18)
• THE SON OF GOD GREATER THAN MOSES, WHEREFORE UNBELIEF TOWARDS HIM WILL INCUR A HEAVIER PUNISHMENT THAN BEFELL UNBELIEVING ISRAEL IN THE WILDERNESS. (Heb. 3:1-19)
• THE PROMISE OF GOD'S REST IS FULLY REALIZED THROUGH CHRIST: LET US STRIVE TO OBTAIN IT BY HIM, OUR SYMPATHIZING HIGH PRIEST. (Heb. 4:1-16)
• CHRIST'S HIGH PRIESTHOOD; NEEDED QUALIFICATIONS; MUST BE A MAN; MUST NOT HAVE ASSUMED THE DIGNITY HIMSELF, BUT HAVE BEEN APPOINTED BY GOD; THEIR LOW SPIRITUAL PERCEPTIONS A BAR TO PAUL'S SAYING ALL HE MIGHT ON CHRIST'S MELCHISEDEC-LIKE PRIESTHOOD. (Heb 5:1-14)
• WARNING AGAINST RETROGRADING, WHICH SOON LEADS TO APOSTASY; ENCOURAGEMENT TO STEADFASTNESS FROM GOD'S FAITHFULNESS TO HIS WORD AND OATH. (Heb 6:1-14)
• CHRIST'S HIGH PRIESTHOOD AFTER THE ORDER OF MELCHISEDEC SUPERIOR TO AARON'S. (Heb. 7:1-28)
• CHRIST, THE HIGH PRIEST IN THE TRUE SANCTUARY, SUPERSEDING THE LEVITICAL PRIESTHOOD; THE NEW RENDERS OBSOLETE THE OLD COVENANT. (Heb 8:1-13)
• INFERIORITY OF THE OLD TO THE NEW COVENANT IN THE MEANS OF ACCESS TO GOD: THE BLOOD OF BULLS AND GOATS OF NO REAL AVAIL: THE BLOOD OF CHRIST ALL-SUFFICIENT TO PURGE AWAY SIN, WHENCE FLOWS OUR HOPE OF HIS APPEARING AGAIN FOR OUR PERFECT SALVATION. (Heb. 9:1-28)
• PROOF OF AND ENLARGEMENT ON, THE "ETERNAL REDEMPTION" MENTIONED IN. Heb 9:12 (Heb. 9:13-28)
• CONCLUSION OF THE FOREGOING ARGUMENT. THE YEARLY RECURRING LAW SACRIFICES CANNOT PERFECT THE WORSHIPPER, BUT CHRIST'S ONCE-FOR-ALL OFFERING CAN. (Heb. 10:1-39) Previously the oneness of Christ's offering was shown; now is shown its perfection as contrasted with the law sacrifices.
• DEFINITION OF THE FAITH JUST SPOKEN OF (Heb 10:39): EXAMPLES FROM THE OLD COVENANT FOR OUR PERSEVERANCE IN FAITH. (Heb. 11:1-40) Description of the great things which faith (in its widest sense: not here restricted to faith in the Gospel sense) does for us. Not a full definition of faith in its whole nature, but a description of its great characteristics in relation to the subject of Paul's exhortation here, namely, to perseverance.
• EXHORTATION TO FOLLOW THE WITNESSES OF FAITH JUST MENTIONED: NOT TO FAINT IN TRIALS: TO REMOVE ALL BITTER ROOTS OF SIN: FOR WE ARE UNDER, NOT A LAW OF TERROR, BUT THE GOSPEL OF GRACE, TO DESPISE WHICH WILL BRING THE HEAVIER PENALTIES, IN PROPORTION TO OUR GREATER PRIVILEGES. (Heb. 12:1-29)
• EXHORTATION TO VARIOUS GRACES, ESPECIALLY CONSTANCY IN FAITH, FOLLOWING JESUS AMIDST REPROACHES. CONCLUSION, WITH PIECES OF INTELLIGENCE AND SALUTATIONS. (Heb. 13:1-25)

TSK: Hebrews 3 (Chapter Introduction)

Overview

Heb 3:1, Christ is more worthy than Moses; Heb 3:7, therefore if we believe not in him, we shall be more worthy punishment than hardhearted Israel.

Poole: Hebrews 3 (Chapter Introduction)

CHAPTER 3

MHCC: Hebrews (Book Introduction)

This epistle shows Christ as the end, foundation, body, and truth of the figures of the law, which of themselves were no virtue for the soul. The great truth set forth in this epistle is that Jesus of Nazareth is the true God. The unconverted Jews used many arguments to draw their converted brethren from the Christian faith. They represented the law of Moses as superior to the Christian dispensation, and spoke against every thing connected with the Saviour. The apostle, therefore, shows the superiority of Jesus of Nazareth, as the Son of God, and the benefits from his sufferings and death as the sacrifice for sin, so that the Christian religion is much more excellent and perfect than that of Moses. And the principal design seems to be, to bring the converted Hebrews forward in the knowledge of the gospel, and thus to establish them in the Christian faith, and to prevent their turning from it, against which they are earnestly warned. But while it contains many things suitable to the Hebrews of early times, it also contains many which can never cease to interest the church of God; for the knowledge of Jesus Christ is the very marrow and kernel of all the Scriptures. The ceremonial law is full of Christ, and all the gospel is full of Christ; the blessed lines of both Testaments meet in Him; and how they both agree and sweetly unite in Jesus Christ, is the chief object of the epistle to the Hebrews to discover.

MHCC: Hebrews 3 (Chapter Introduction)

(Heb 3:1-6) The superior worth and dignity of Christ above Moses is shown.

(Heb 3:7-13) The Hebrews are warned of the sin and danger of unbelief.

(Heb 3:14-19) And of necessity of faith in Christ, and of stedfastly following him.

Matthew Henry: Hebrews (Book Introduction)

An Exposition, with Practical Observations, of The Epistle to the Hebrews

Concerning this epistle we must enquire, I. Into the divine authority of it; for this has been questioned by some, whose distempered eyes could not bear the light of it, or whose errors have been confuted by it; such as the Arians, who deny the Godhead and self-existence of Christ; and the Socinians, who deny his satisfaction; but, after all the attempts of such men to disparage this epistle, the divine original of it shines forth with such strong and unclouded rays that he who runs may read it is an eminent part of the canon of scripture. The divinity of the matter, the sublimity of the style, the excellency of the design, the harmony of this with other parts of scripture, and its general reception in the church of God in all ages - these are the evidences of its divine authority. II. As to the divine amanuensis or penman of this epistle, we are not so certain; it does not bear the name of any in the front of it, as the rest of the epistles do, and there has been some dispute among the learned to whom they should ascribe it. Some have assigned it to Clemens of Rome; other to Luke; and many to Barnabas, thinking that the style and manner of expression is very agreeable to the zealous, authoritative, affectionate temper that Barnabas appears to be of, in the account we have of him in the acts of the Apostles; and one ancient father quotes an expression out of this epistle as the words of Barnabas. But it is generally assigned to the apostle Paul; and some later copies and translations have put Paul's name in the title. In the primitive times it was generally ascribed to him, and the style and scope of it very well agree with his spirit, who was a person of a clear head and a warm heart, whose main end and endeavour it was to exalt Christ. Some think that the apostle Peter refers to this epistle, and proves Paul to be the penman of it, by telling the Hebrews, to whom he wrote, of Paul's having written to them, 2Pe 3:15. We read of no other epistle that he ever wrote to them but this. And though it has been objected that, since Paul put his name to all his other epistles, he would not have omitted it here; yet others have well answered that he, being the apostle of the Gentiles, who were odious to the Jews, might think fit to conceal his name, lest their prejudices against him might hinder them from reading and weighing it as they ought to do. III. As to the scope and design of this epistle, it is very evident that it was clearly to inform the minds, and strongly to confirm the judgment, of the Hebrews in the transcendent excellency of the gospel above the law, and so to take them off from the ceremonies of the law, to which they were so wedded, of which they were so fond, that they even doted on them, and those of them who were Christians retained too much of the old leaven, and needed to be purged from it. The design of this epistle was to persuade and press the believing Hebrews to a constant adherence to the Christian faith, and perseverance in it, notwithstanding all the sufferings they might meet with in so doing. In order to this, the apostle speaks much of the excellency of the author of the gospel, the glorious Jesus, whose honour he advances, and whom he justly prefers before all others, showing him to be all in all, and this in lofty strains of holy rhetoric. It must be acknowledged that there are many things in this epistle hard to be understood, but the sweetness we shall find therein will make us abundant amends for all the pains we take to understand it. And indeed, if we compare all the epistles of the New Testament, we shall not find any of them more replenished with divine, heavenly matter than this to the Hebrews.

Matthew Henry: Hebrews 3 (Chapter Introduction)

In this chapter the apostle applies what he had said in the chapter foregoing concerning the priesthood of Christ, I. In a serious pathetic exhortation that this great high priest, who was discovered to them, might be seriously considered by them (Heb 3:1-6). II. He then adds many weighty counsels and cautions (Heb 3:7 to the end).

Barclay: Hebrews (Book Introduction)

INTRODUCTION TO THE LETTER TO THE HEBREWS

God Fulfils Himself In Many Ways

Religion has never been the same thing to all men. "God," as Tennyson said, "fulfils himself in many ways." George Russell said: "There are as many ways of climbing to the stars as there are people to climb." There is a well-known saying which tells us very truly and very beautifully that "God has his own secret stairway into every heart." Broadly speaking, there have been four great conceptions of religion.

(i) To some men it is inward fellowship with God. It is a union with Christ so close and so intimate that the Christian can be said to live in Christ and Christ to live in him. That was Paulconception of religion. To him it was something which mystically united him with God.

(ii) To some religion is what gives a man a standard for life and a power to reach that standard. On the whole that is what religion was to James and to Peter. It was something which showed them what life ought to be and which enabled them to attain it.

(iii) To some men religion is the highest satisfaction of their minds. Their minds seek and seek until they find that they can rest in God. It was Plato who said that "the unexamined life is the life not worth living." There are some men who must understand or perish. On the whole that is what religion was to John. The first chapter of his gospel is one of the greatest attempts in the world to state religion in a way that really satisfies the mind.

(iv) To some men religion is access to God. It is that which removes the barriers and opens the door to his living presence. That is what religion was to the writer of the Letter to the Hebrews. With that idea his mind was dominated. He found in Christ the one person who could take him into the very presence of God. His whole idea of religion is summed up in the great passage in Heb_10:19-23 .

"Therefore, since we have confidence to enter the sanctuary by the blood of Jesus, by the new and living way which he opened for us through the curtain, that is, through his flesh, let us draw near with a true heart in full assurance of faith."

If the writer to the Hebrews had one text it was: "Let us draw near."

The Double Background

The writer to the Hebrews had a double background into both of which this idea came. He had a Greek background. Ever since the time of Plato, five hundred years before, the Greeks had been haunted by the contrast between the real and the unreal, the seen and the unseen, the temporal and the eternal. It was the Greek idea that somewhere there was a real world of which this was only a shadowy and imperfect copy. Plato had the idea that somewhere there was a world of perfect forms or ideas or patterns, of which everything in this world was an imperfect copy. To take a simple instance, somewhere there was laid up the pattern of a perfect chair of which all the chairs in this world were inadequate copies. Plato said: "The Creator of the world had designed and carried out his work according to an unchangeable and eternal pattern of which the world is but a copy." Philo, who took his ideas from Plato, said: "God knew from the beginning that a fair copy could never come into being apart from a fair pattern; and that none of the objects perceivable by sense could be flawless which was not modelled after an archetype and spiritual idea, and thus, when he prepared to create this visible world, he shaped beforehand the ideal world in order to constitute the corporeal after the incorporeal and godlike pattern." When Cicero was talking of the laws men know and use on earth, he said: "We have no real and life-like likeness of real law and genuine justice; all we enjoy is a shadow and a sketch."

The thinkers of the ancient world all had this idea that somewhere there is a real world of which this one is only a kind of imperfect copy. Here we can only guess and grope; here we can work only with copies and imperfect things. But in the unseen world there are the real and perfect things. When Newman died they erected a statue to him, and on the pedestal of it are the Latin words: Ab umbris et imaginibus ad veritatem, "Away from the shadows and the semblances to the truth." If that be so, clearly the great task of this life is to get away from the shadows and the imperfections and to reach reality. This is exactly what the writer to the Hebrews claims that Jesus Christ can enable us to do. To the Greek the writer to the Hebrews said: "All your lives you have been trying to get from the shadows to the truth. That is just what Jesus Christ can enable you to do."

The Hebrew Background

But the writer to the Hebrews also had a Jewish background. To the Jew it was always dangerous to come too near to God. "Man," said God to Moses, "shall not see me and live" (Exo_33:20 ). It was Jacobastonished exclamation at Peniel: "I have seen god face to face and yet my life is preserved" (Gen_32:30 ). When Manoah realised who his visitor had been, he said in terror to his wife: "We shall surely die, for we have seen God." The great day of Jewish worship was the Day of Atonement. That was the one day of all the year when the High Priest entered the Holy of Holies where the very presence of God was held to dwell. No man ever entered in except the High Priest, and he only on that day. When he did, the law laid it down that he must not linger in the Holy Place for long "lest he put Israel in terror." It was dangerous to enter the presence of God and if a man waited too long he might be struck dead.

In view of this there entered into Jewish thought the idea of a covenant. God, in his grace and in a way that was quite unmerited, approached the nation of Israel and offered them a special relationship with himself. But this unique access to God was conditional on the observance by the people of the law that he gave to them. We can see this relationship being entered into and this law being accepted in the dramatic scene in Exo_24:3-8 .

So then Israel had access to God, but only if she kept the law. To break the law was sin, and sin put up a barrier which stopped the way to God. It was to take away that barrier that the system of the Levitical priesthood and sacrifices was constructed. The law was given; man sinned; the barrier was up; the sacrifice was made; and the sacrifice was designed to open the closed way to God. But the experience of life was that this was precisely what sacrifice could not do. It was proof of the ineffectiveness of the whole system that sacrifice had to go on and on and on. It was a losing and ineffective battle to remove the barrier that sin had erected between man and God.

The Perfect Priest And The Perfect Sacrifice

What men needed was a perfect priest and a perfect sacrifice, someone who was such that he could bring to God a sacrifice which once and for all opened the way of access to him. That, said the writer to the Hebrews, is exactly what Christ did. He is the perfect priest because he is at once perfectly man and perfectly God. In his manhood he can take man to God and in his Godhead he can take God to man. He has no sin. The perfect sacrifice he brings is the sacrifice of himself, a sacrifice so perfect that it never needs to be made again. To the Jew the writer to the Hebrews said: "All your lives you have been looking for the perfect priest who can bring the perfect sacrifice and give you access to God. You have him in Jesus Christ and in him alone."

To the Greek the writer to the Hebrews said: "You are looking for the way from the shadows to reality; you will find it in Jesus Christ." To the Jew the writer to the Hebrews said: "You are looking for that perfect sacrifice which will open the way to God which your sins have closed; you will find it in Jesus Christ." Jesus was the one person who gave access to reality and access to God. That is the key-thought of this letter.

The Riddle Of The New Testament

So much is clear but when we turn to the other questions of introduction Hebrews is wrapped in mystery. E. F. Scott wrote: "The Epistle to the Hebrews is in many respects the riddle of the New Testament." When it was written, to whom it was written, and who wrote it are questions at which we can only guess. The very history of the letter shows how its mystery is to be treated with a certain reserve and suspicion. It was a long time before it became an unquestioned New Testament book. The first list of New Testament books, The Muratorian Canon, compiled about A.D. 170, does not mention it at all. The great Alexandrian scholars. Clement and Origen, knew it and loved it but agreed that its place as scripture was disputed. Of the great African fathers, Cyprian never mentions it and Tertullian knows that its place was disputed. Eusebius, the great Church historian, says that it ranked among the disputed books. It was not until the time of Athanasius, in the middle of the fourth century, that Hebrews was definitely accepted as a New Testament book, and even Luther was not too sure about it. It is strange to think how long this great book had to wait for full recognition.

When Was It Written?

The only information we have comes from the letter itself. Clearly it is written for what we might call second generation Christians (Heb_2:3 ). The story was transmitted to its recipients by those who had heard the Lord. The community to whom it was written were not new to the Christian faith; they ought to have been mature (Heb_5:12 ). They must have had a long history for they are summoned to look back on the former days (Heb_10:32 ). They had a great history behind them and heroic martyr figures on which they ought to look back for inspiration (Heb_13:7 ).

The thing that will help us most in dating the letter is its references to persecution. It is clear that at one time their leaders had died for their faith (Heb_13:7 ). It is clear that they themselves had not yet suffered persecution, for they had not yet resisted to the point of shedding their blood (Heb_12:4 ). It is also clear that they have had ill-treatment to suffer for they have had to undergo the pillaging of their goods (Heb_10:32-34 ). And it is clear from the outlook of the letter that there is a risk of persecution about to come. From all that it is safe to say that this letter must have been written between two persecutions, in days when Christians were not actually persecuted, but were none the less unpopular with their fellow-men. Now the first persecution was in the time of Nero in the year A.D. 64; and the next was in the time of Domitian about A.D. 85. Somewhere between these dates this letter was written, more likely nearer to Domitian. If we take the date as A.D. 80 we shall not be far wrong.

To Whom Was It Written?

Once again we have to be dependent on such hints as we get from the letter itself. One thing is certain--it cannot have been written to any of the great Churches or the name of the place could not have so completely vanished. Let us set down what we know. The letter was written to a long-established Church (Heb_5:12 ). It was written to a Church which had at some time in the past suffered persecution (Heb_10:32-34 ). It was written to a Church which had had great days and great teachers and leaders (Heb_13:7 ). It was written to a Church which had not been directly founded by the apostles (Heb_2:3 ). It was written to a Church which had been marked by generosity and liberality (Heb_6:10 ).

We do have one direct hint. Amongst the closing greetings we find the sentence, as the Revised Standard Version translates it: "Those who come from Italy send you greetings" (Heb_13:24 ). Taken by itself that phrase could mean either that the letter was written from Italy or that it was written to Italy, the greater likelihood is that it was written to Italy. Suppose I am in Glasgow and am writing to some place abroad. I would not be likely to say, "All the people from Glasgow greet you." I would be much more likely to say, "All the people in Glasgow greet you." But suppose I am somewhere abroad where there is a little colony of Glaswegians, I might well say, "All the people from Glasgow send you their greetings." So then we may say that the letter was written to Italy; and if it was written to Italy it was almost certainly written to Rome.

But quite certainly it was not written to the Church at Rome as a whole. If it had been it would never have lost its title. Furthermore, it gives the unmistakable impression that it was written to a small body of like-minded persons. Moreover, it was obviously written to a scholarly group. From Heb_5:12 we can see that they had long been under instruction and were preparing themselves to become teachers of the Christian faith. Still further, Hebrews demands such a knowledge of the Old Testament that it must always have been a book written by a scholar for scholars.

When we sum it all up, we can say that Hebrews is a letter written by a great teacher to a little group or college of Christians in Rome. He was their teacher; at the moment he was separated from them and was afraid that they were drifting away from the faith; and so he wrote this letter to them. It is not so much a letter as a talk. It does not begin like Paulletters do, although it ends with greetings as a letter does. The writer himself calls it "a word of exhortation."

By Whom Was It Written?

Perhaps the most insoluble problem of all is the problem of its authorship. It was precisely that uncertainty which kept it so long on the fringes of the New Testament. The title in the earliest days was simply, "To the Hebrews." No authorname was given, no one connected it directly with the name of Paul. Clement of Alexandria used to think that Paul might have written it in Hebrew and that Luke translated it, for the style is quite different from that of Paul. Origen made a famous remark, "who wrote the Letter to the Hebrews only God knows for certain." Tertullian thought that Barnabas wrote it. Jerome said the Latin Church did not receive it as Pauland speaking of the author said, "the writer to the Hebrews whoever he was." Augustine felt the same way about it. Luther declared that Paul could never have written it because the thought was not his. Calvin said that he could not bring himself to think that this letter was a letter of Paul.

At no time in the history of the Church did men ever really think that Paul wrote Hebrews. How then did it get attached to his name? It happened very simply. When the New Testament came into its final form there was of course argument about which books were to be included and which were not. To settle it one test was used. Was a book the work of an apostle or at least the work of one who had been in direct contact with the apostles? By this time Hebrews was known and loved throughout the Church. Most people felt like Origen that God alone knew who wrote it, but they wanted it. They felt it must go into the New Testament and the only way to ensure that was to include it with the thirteen letters of Paul. Hebrews won its way into the New Testament on the grounds of its own greatness, but to get in it had to be included with the letters of Paul and come under his name. People knew quite well that it was not Paulbut they included it among his letters because no man knew who wrote it and yet it must go in.

The Author Of Hebrews

Can we guess who the author was? Many candidates have been put forward. We can only glance at three of the many suggestions.

(i) Tertullian thought that Barnabas wrote it. Barnabas was a native of Cyprus; the people of Cyprus were famous for the excellence of the Greek they spoke; and Hebrews is written in the best Greek in the New Testament. He was a Levite (Act_4:36 ) and of all men in the New Testament he would have had the closest knowledge of the priestly and sacrificial system on which the whole thought of the letter is based. He is called a son of encouragement; the Greek word is paraklesis (G3874); and Hebrews calls itself a word of paraklesis (G3874) (Heb_13:22 ). He was one of the few men acceptable to both Jews and Greeks and at home in both worlds of thought. It might be that Barnabas wrote this letter, but if so it is strange that his name should vanish in connection with it.

(ii) Luther was sure that Apollos was the author. Apollos, according to the New Testament mention of him, was a Jew, born at Alexandria, an eloquent man and mighty in the scriptures (Act_18:24 ; 1Co_1:12 ; 1Co_3:4 ). The man who wrote this letter knew the scriptures; he was eloquent; and he thought and argued in the way that a cultured Alexandrian would. The man who wrote Hebrews was certainly a man like Apollos in thought and in background.

(iii) The most romantic of all conjectures is that of Harnack, the great German scholar. He thought that maybe Aquila and Priscilla wrote it between them. Aquila was a teacher (Act_18:26 ). Their house in Rome was a Church in itself (Rom_16:5 ). Harnack thought that that is why the letter begins with no greetings and why the writername has vanished--because the main author of Hebrews was a woman and a woman was not allowed to teach.

But when we come to the end of conjecture, we are compelled to say as Origen said seventeen hundred years ago, that only God knows who wrote Hebrews. To us the author must remain a voice and nothing more; but we can be thankful to God for the work of this great nameless one who wrote with incomparable skill and beauty about the Jesus who is the way to reality and the way to God.

FURTHER READING

Hebrews

J. Moffatt, Hebrews (ICC; G)

W. Neil, Hebrews (Tch: E)

J. H. Robinson, Hebrews (MC; E)

Abbreviations

ICC: International Critical Commentary

MC: Moffatt Commentary

Tch: Torch Commentary

E: English Text

G: Greek Text

Barclay: Hebrews 3 (Chapter Introduction)

Greater Than The Greatest (Heb_3:1-6)

While Today Still Lasts (Heb_3:7-19)

Constable: Hebrews (Book Introduction)

Introduction

Historical background

The writer said that he and those to whom he wrote had come to faith in Jesus Christ through the preaching of others who had heard Jesus (2:3-4). Apparently those preachers had since died (13:7). The original readers had been Christians for an extended period of time (5:12). So probably the earliest possible date of composition was about A.D. 60.

Some scholars believe that the book must have been written before A.D. 70 since the writer spoke of the sacrifices as being offered when he wrote (7:27-28; 8:3-5; 9:7-8, 25; 10:1-3, 8; 13:10-11). However, the writer showed no interest in the temple but spoke of the sacrifices as the Israelites offered them when the tabernacle stood. He evidently used the present tense to give these reference a timeless quality rather than indicating that temple worship was still in practice. Nevertheless a date of composition before A.D. 70 seems probable.¹

"The best argument for the supersession of the old covenant would have been the destruction of the Temple."²

The reference to Timothy's release from imprisonment (13:23) appears to date the book later in the life of that outstanding man.³ No other New Testament writer mentioned his imprisonment. The imprisonment of Christians seems to have been a well-known fact of life (10:34; 13:3). This was true after Nero launched an empire-wide persecution in A.D. 64. All of these factors when taken together seem to point to a writing date near A.D. 68-69.

As to authorship, most students of this subject are not dogmatic or even certain for good reason.⁴ As early as Origen, the Alexandrian church father who died about A.D. 255, no one knew who the writer was for sure. After careful study of the authorship of Hebrews, Origen wrote, "But who it was that really wrote the epistle, God only knows."⁵

"The language of the Epistle is both in vocabulary and style purer and more vigorous than that of any other book of the New Testament.

". . . The vocabulary is singularly copious. It includes a large number of words which are not found elsewhere in the apostolic writings, very many of which occur in this book only among the Greek Scriptures . . ."⁶

"All that can be said with certainty is that Hebrews was composed by a creative theologian who was well trained in the exposition of the Greek Scriptures. . . . He was surely a hellenistic Jewish-Christian."⁷

Commentators have made cases for the writer being Paul, Apollos, Barnabas, Luke, Peter, Jude, Stephen, Silvanus (Silas), Epaphras (Epaphroditus), Philip the Evangelist, Priscilla, Mary the mother of Jesus, Clement of Rome, Aristion, and others.⁸ None of these suggestions has found enthusiastic general reception for various reasons. Probably we should be content to share Origen's agnosticism on this question and look forward to getting the answer in heaven.⁹

The early Christians originally accepted all the New Testament books as inspired by God because they contained apostolic teaching. For this reason the writer was probably either an apostle or a close associate of at least one of the apostles (cf. 13:23).

The original recipients of the epistle are also unknown. The title "The Epistle to the Hebrews" implies that they were Jewish Christians. This title is ancient and is probably a safe guide to the identity of the first readers. References in the epistle also suggest that the original readers were mainly Jewish. The writer assumed that they were very familiar with the institutions of Judaism. The warnings against turning away from Jesus Christ back to the Old Covenant also imply this identity. Other indications are the emphasis on the superior priesthood of Jesus and the many appeals to the authority of the Hebrew Scriptures. However the brand of Judaism in view seems to have been Hellenistic rather than Palestinian.

The reference to the generosity of the readers and their helping other believers (6:10) suggests that the original audience did not live in Palestine. The Palestinian churches had a reputation for needing material assistance rather than for giving it to other Christians (cf. Rom. 15:25-31; 1 Cor. 16:3). Probably they were Jews of the Diaspora therefore. This conclusion has support in the writer's consistent use of the Septuagint Old Testament version. Hellenistic Jews used this translation widely, but Palestinian Jews did not use it as much.¹⁰

In most of the New Testament churches there was a mixture of Jewish and Gentile believers. The appeal of this epistle would certainly have been great to Gentiles tempted to return to paganism as it would have been to Jews facing temptation to return to Judaism. However the writer's primary concern appears to have been that his Jewish readers were failing to appreciate that Christianity is the divinely revealed successor to Judaism. He did not want them to abandon Christianity and return to Judaism.

Probably the letter originally went to a house-church outside Palestine that had a strong Hellenistic Jewish population. This church may have been in or near Galatia in view of conditions that existed there that the Epistle to the Galatians reflects. However they may very well have lived in another area. Many scholars believe that the letter went first to a church in or near Rome.¹¹

In view of 13:24b it has seemed to some scholars that the writer was in Italy when he sent this epistle, perhaps in Rome. However the expression "from Italy" in that verse probably refers to those living outside Italy, such as Priscilla and Aquilla who were Jews forced to leave Rome by Emperor Claudius' edict in A.D. 49 (Acts 18:2).¹² This expression suggests that the writer was not in Italy when he wrote.

Purpose

Many students of the book have observed that Hebrews is more of a sermon in written form than an epistle in the traditional New Testament sense.¹³ The writer even described it as a "word of exhortation" (13:22). He urged the original readers to persevere in their faith rather than turning from Christianity and returning to Judaism. A note of urgency and pastoral concern permeates the whole letter. This tone comes through especially strongly in the five warning passages and in the encouragements that follow these warnings.

". . . the purpose of the writer to the Hebrews is not to give us an interpretation of Old Testament prophecy. . . . Using material not from the prophets but primarily from the Psalms, with other materials added to elaborate the argument, the writer's goal was to establish the superiority of the gospel in contrast to all that went before, particularly the levitical system. The primary evidence of the supremacy of Christianity is presented in its finality. Coming to Christ means final access to God without any barrier."¹⁴

". . . Hebrews is a sermon rooted in actual life. It is addressed to a local gathering of men and women who discovered that they could be penetrated by adverse circumstances over which they exercised no control. It throbs with an awareness of the privilege and the cost of discipleship. It is a sensitive pastoral response to the sagging faith of older and tired individuals who were in danger of relinquishing their Christian commitment. It seeks to strengthen them in the face of a new crisis so that they may stand firm in their faith. It warns them of the judgment of God they would incur if they were to waver in their commitment. Exhortations to covenant fidelity and perseverance are grounded in a fresh understanding of the significance of Jesus and his sacrifice."¹⁵

Message¹⁶

We could summarize the message of this epistle in the following words. We will only realize our full eternal reward as believers if we appreciate the greatness of Jesus Christ and continue to trust God rather than turning away from Him in this life.

The ultimate goal that the writer had in view was our full eternal reward as believers. I do not believe it was the conversion of the unsaved members of his audience. He addressed his readers consistently as believers. He wrote to encourage Christians to persevere faithfully so we will receive all that God wants to give us at the judgment seat of Christ. Our rewards are at issue in this letter. He did not want us to suffer loss but to enter into our full inheritance, our full rest, our full salvation.

To do this he wrote that we must know one thing and do two things, one positive and one negative.

We must know the greatness of Jesus Christ. In this epistle the writer presented Him as the greatest revelation that God has given mankind. God's revelation in His Son is superior to all other revelations He has given in three respects.

1. It supersedes all other revelations: God's revelation through angels (the Mosaic Law), His revelation through humans (the prophets), and His revelation through rituals (the Old Covenant). When Jesus Christ came to reveal God, He brought revelation that superseded what had preceded Him.

2. God's revelation in His Son is sufficient to meet every basic human need. God spoke through His Son, so the need for a prophet (a revealer of God) no longer exists. He established a new Covenant, so the need for a priest (a mediator for man) no longer exists. Moreover He exalted His Son to His right hand, so the need for a king (a righteous ruler) no longer exists.

3. God's revelation in His Son insures final victory in every basic sphere. The individual (the human order) attains perfection through the Son. Society (the social order) will experience perfection through the Son. The universe (the cosmic order) will reach perfection through the Son.

This is what we need to know objectively to do subjectively what is necessary to gain our full reward as believers.

What we must do is continue to trust God. Hebrews places great emphasis on the importance of living by faith. It teaches us three things about faith.

1. Hebrews defines faith. Faith is volitional surrender and obedience to God regardless of appearances. It is not just intellectual conviction. It is the action of the will that expresses intellectual conviction. This epistle regards unbelief as disobedience as does all of Scripture. People in the past who lived by faith made decisions and acted because they believed God in spite of appearances (ch. 11).

2. Hebrews also illustrates faith. It describes faith as doing, as suffering, and as waiting. These are the primary activities of faith that the writer of Hebrews emphasized. They are progressively more difficult. It is harder to suffer persecution for our faith than it is to obey God when obedience does not involve suffering. It is most difficult to keep on trusting God when suffering does not end. Waiting for God to fulfill His promises is hardest of all when our hopes do not materialize (e.g., Christ's return).

3. In addition, Hebrews vindicates faith. It assures us of the ultimate triumph of faith. People in the past who acted in faith achieved. People who suffered for their faith triumphed. People who waited in faith received their reward.

On the positive side we need to continue to trust God to realize our full reward as believers.

What we must not do is turn away from God. This is the negative responsibility that the letter also stresses. If we apostatize, we will lose our full reward. Hebrews teaches us three things about apostasy (as it does about faith).

1. This epistle defines apostasy descriptively. It is the opposite of faith. It consists of disobedience because of appearances (e.g., the 10 spies; cf. Jude). Apostasy for a Christian is turning away from faith having previously embraced faith. An apostate, however, can be a believer or an unbeliever.

2. Hebrews also illustrates apostasy in the same three ways it illustrates faith. Apostasy acts. It involves a deliberate turning away. It also suffers, not now but in the future because of what the apostate loses. It also waits, even though it lives for the present rather than for the future.

3. Likewise Hebrews condemns apostasy. It assures us of the ultimate tragedy of apostasy. Apostates may achieve what they want in the present, namely success, but they lose what is far more valuable in the future. They may avoid suffering now, but later they will be sorry. They may not want to wait for their reward now, but they will wait forever for it later and never get it.

This is the central message of the epistle. We will only realize our full eternal reward as believers if we appreciate the greatness of Jesus Christ and continue to trust God rather than turning away from Him.

The writer urged his readers to persevere in faith by using two appeals, one negative and one positive.

The first appeal is negative: the warnings. There are five warning passages in Hebrews. Each one warns of the danger of apostasy from a different angle.

1. The first passage (2:1-4) warns of the danger of drifting away from the truth (2:1). It pictures a ship dragging its anchor. The tides of our age can draw us away from our moorings. We need to keep on standing firm in faith (cf. Col. 1:23).

2. The second passage (3:7-19) warns of the danger of disbelief (3:12). Disbelief results in heart hardening (3:13). We need to keep on believing rather than ceasing to believe (cf. Luke 17:3).

3. The third passage (5:11-6:12) warns of the danger of immaturity (5:12). When we do not put truth into practice, we do not just remain in the same spiritual state. We regress. Therefore we need to keep on growing (cf. 2 Pet. 3:18).

4. The fourth passage (10:19-39) warns of the danger of willful sinning (10:26-27). If we abandon confidence in the efficacy of Jesus Christ's sacrifice, there is no other sacrifice that can protect us from God's judgment as believers. We need to keep on submitting to God (cf. Rom. 6:16).

5. The fifth passage (12:14-29) warns of the danger of unresponsiveness (12:25). The message of this letter demands positive response. If we do not respond positively, we will lose part of our reward (12:17). We need to keep on obeying God (cf. Titus 3:8).

The second appeal is positive: the encouragements. Accompanying each of the warning passages is at least one word of encouragement. The writer balanced his negative warnings with positive words of encouragement.

1. The first passage (2:1-4) encourages with a reminder of God's confirming His promises with miracles in the apostolic age (2:3b-4).

2. The second passage (3:7-19) encourages by reminding us of Jesus' example of faithfulness (3:1-6) and our resources as believers (4:12-16).

3. The third passage (5:11-6:12) encourages with a reminder of the readers' past faithfulness (6:9-12) and God's firm promises (6:13-20).

4. The fourth passage (10:19-39) also encourages with a reminder of the readers' past perseverance (10:32-39).

5. The fifth passage (12:14-29) encourages by reminding us of Jesus' example of perseverance (12:1-2) and the divine reason for discipline (12:3-11).

By way of application let me make three observations based on the three major revelations in the epistle.

1. An appreciation for Jesus Christ is foundational to faithful perseverance. The reason many Christians turn away from the Lord is that they do not appreciate His greatness. Preach Christ in your ministry.

2. We need to emphasize the Christian's hope more in our ministries. We live in a present oriented culture that values immediate self-gratification. Many Christians are apostatizing because they do not appreciate the reward they will receive if they remain faithful to the Lord. This life is preparation for the next.

3. We need to realize that God will judge Christians who apostatize. We will not lose our salvation, but we will lose much that we will wish we never gave up if we stop walking by faith.

Outline¹⁷

I. The culminating revelation of God 1:1-2:18

A. The agent of God's final revelation 1:1-4

B. The superiority of the Son 1:5-14

C. The danger of negligence (the first warning) 2:1-4

D. The humiliation and glory of God's Son 2:5-9

E. The Son's solidarity with humanity 2:10-18

II. The high priestly character of the Son 3:1-5:10

A. The faithfulness of the Son 3:1-6

B. The danger of disbelief (the second warning) 3:7-19

C. The possibility of rest for God's people 4:1-14

D. The compassion of the Son 4:15-5:10

III. The high priestly office of the Son 5:11-10:39

A. The danger of immaturity (the third warning) 5:11-6:12

1. The readers' condition 5:11-14

2. The needed remedy 6:1-3

3. The dreadful alternative 6:4-8

4. The encouraging prospect 6:9-12

B. The basis for confidence and steadfastness 6:13-20

C. The Son's high priestly ministry 7:1-10:18

1. The person of our high priest ch. 7

2. The work of our high priest chs. 8-9

3. The accomplishment of our high priest 10:1-18

D. The danger of willful sinning (the fourth warning) 10:19-39

1. The three-fold admonition 10:19-25

2. The warning of judgment 10:26-31

3. The encouragement to persevere 10:32-39

IV. The proper response 11:1-12:13

A. Perseverance in faith ch. 11

1. Faith in the antediluvian era 11:1-7

2. Faith in the patriarchal era 11:8-22

3. Faith in the Mosaic era 11:23-31

4. Faith in subsequent eras 11:32-40

B. Demonstrating necessary endurance 12:1-13

1. The example of Jesus 12:1-3

2. The proper view of trials 12:4-11

3. The need for greater strength 12:12-13

V. Life in a hostile world 12:14-13:25

A. The danger of unresponsiveness (the fifth warning) 12:14-29

1. The goal of peace 12:14-17

2. The superiority of the New Covenant 12:18-24

3. The consequences of apostasy 12:25-29

B. Life within the church ch. 13

1. Pastoral reminders 13:1-21

2. Personal explanations 13:22-25

Constable: Hebrews

Hebrews

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Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed. Grand Rapids: Zondervan Publishing House, 1960. Vol 11: Galatians--Hebrews, by Otto Schmoller, Karl Braume, C. A. Auberlen, C. J. Riggenbach, J. J. Van Oosterzee, and Carl Bernhard Moll. Translated by C. C. Starbuck, M. B. Riddle, Horatio B. Hackett, John Lillie, E. A. Washburn, E. Harwood, George E. Day, and A. C. Kendrick.

Lenski, Richard C. H. The Interpretation of the Epistle to the Hebrews and The Epistle of James. Reprint ed. Minneapolis: Augsburg Publishing House, 1963.

Lewis, C. S. Mere Christianity. New York: Macmillan, 1976.

_____. The Problem of Pain. 1940. Reprint ed. London: Collins Press, Fontana Books, 1959.

Lindars, Barnabas. The Theology of the Letter to the Hebrews. Cambridge: Cambridge University Press, 1991.

Lovelace, Richard F. Dynamics of Spiritual Life: An Evangelical Theology of Renewal. Downers Grove, Ill.: InterVarsity Press, 1979.

MacArthur, John F., Jr. Faith Works: The Gospel According to the Apostles. Dallas: Word Publishing, 1993.

_____. Hebrews. Chicago: Moody Press, 1983.

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_____. "The Literary Structure of the Book of Hebrews." Bibliotheca Sacra 146:582 (April-June 1989):185-97.

_____. "The Present Work of Christ in Hebrews." Bibliotheca Sacra 148:590 (April-June 1991):184-200.

_____. "The Theology of the Epistle to the Hebrews: Introduction, Prolegomena, and Doctrinal Center." Th.D. dissertation, Dallas Theological Seminary, 1987.

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_____. "New Wine in Old Wine-Skins: V. The Biblical Use of the Word Ekklesia.'" Expository Times 84:12 (1973):359-64.

Master, John R. "The New Covenant." In Issues in Dispensationalism, pp. 93-110. Edited by Wesley R. Willis and John R. Master. Chicago: Moody Press, 1994.

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Copyright 2003 by Thomas L. Constable

Haydock: Hebrews (Book Introduction)

THE

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE HEBREWS.

INTRODUCTION.

The Catholic Church hath received and declared this Epistle to be part of the Canonical Scriptures of the New Testament, though some doubted of it in the first ages [centuries], especially in the Latin Church, witness St. Jerome on the 8th chap. of Isaias; Luther and most of his followers reject it, but the Calvinists and the Church of England have received it. Others, who received this Epistle in the first ages [centuries], doubted whether it was written by St. Paul, but thought it was written by St. Barnabas, or by St. Clement, or St. Luke, or at least that St. Paul only furnished the matter and the order of it, and that St. Luke wrote it, and St. Paul afterwards read it and approved it. It was doubted again, whether this Epistle was first written in Hebrew (that is, in Syro-Chaldaic, then spoken by the Jews) or in Greek, as Estius pretends. The ancient writers say it was written in Hebrew, but that it was very soon after translated into Greek either by St. Luke or St. Clement, pope and martyr. Cornelius a Lapide thinks the Syriac which we have in the Polyglot to have been the original; but this is commonly rejected. See Tillemont on St. Paul, Art. 46, and note 72; P. Alleman on the first to the Hebrews, &c. St. Paul wrote this letter about the year 63, and either at Rome or in Italy. See Chap. xii. 24. He wrote it to the Christians in Palestine, who had most of them been Jews before. This seems the reason why he puts not his name to it, nor calls himself their apostle, his name being rather odious to the Jews, and because he was chosen to be the apostle of the Gentiles. The main design is to shew that every one's justification and salvation is to be hoped for by the grace and merits of Christ, and not from the law of Moses, as he had shewn in his Epistles to the Galatians and the Romans, where we many observe this kind of difference: To the Galatians he shews, that true justice cannot be had from circumcision and the ceremonies of the law: to the Romans, that even the moral precepts and works of the law were insufficient without the grace of Christ: and in this to the Hebrews, he shews that our justice could not be had from the sacrifices of the old law. As to the chief contents: He exhorts them to the faith of Christ, by shewing his dignity and pre-eminence above the Angels, and above Moses, Chap. i, ii, iii.; that Christ's priesthood was above that of Aaron, from the 4th to the 8th chap. ver. 6; that the new law and testament is preferable to the old, form thence to the middle of chap. x.; he commends faith by the example of the ancient Fathers, Chap. xi. and in the beginning of the twelfth; then he exhorts them to patience, constancy, brotherly love, &c. The like exhortations are mixed in other parts of this Epistle. (Witham) --- We must here remark, that our separated brethren, relying solely upon tradition, admit in general this Epistle into their canon of Scriptures, though they are necessitated to allow that for some centuries great doubts were entertained on the subject. According to Mr. Rogers, in his Defence of the Thirty-nine Articles, whilst several among the Protestants have rejected as apocryphal the Epistle to the Hebrews, that of James, the 2nd and 3rd of John, and Jude, others have as strenuously maintained that they ought to be admitted into the sacred canon. The Catholic Church admits them as deutero-canonical books, and of equal authority with the proto-canonical books....After the arguments had been justly weighed on both sides, they seem to have been admitted by the general consent of the Latin Church, as they had all along been admitted by the Greek Church. The canon, as it now stands, both of the Old and New Testament, we find enumerated in Pope Innocent's letter to Exuperius, bishop of Toulouse, an. 405 [the year A.D. 405], in St. Augustine, (lib. ii. de doct. christ. chap. viii.) and in the decrees of an African Council, an. 419 [the year A.D. 419], consisting of 217 bishops, who declare that in giving a catalogue of the Holy Scriptures, they only confirm and ratify what they have received from their Fathers. This canon is attributed to the third Council of Carthage, an. 397 [the year A.D. 397]. Dr. Cosin, an eminent Protestant divine, tells us in his canon of Scripture, p. 4, "that to know the books of Scripture, there is no safer course to be taken than to follow the public voice and the universal testimony of the Church." The sixth of the thirty-nine articles gives a similar rule, which excludes private judgment. And "what is this," asks Hooker, "but to acknowledge ecclesiastical tradition?" The mind of man, naturally fickle and unsettled, stands in need of a guide in the road to eternal life. I shall never hesitate, says a spirited author, to take for my guide the Catholic Church, which contains in herself the authority of past and future ages. The Syriac version of the Old and New Testament, which is deservedly allowed to be of greatest antiquity and authority, comprises the same deutero-canonical books as the canon of the Council of Trent; a convincing proof that the Church of Syria, immediately after the times of the apostles, considered them as part of the sacred canon, no less than the Catholics of the present day. For a very satisfactory account respecting the authenticity and inspiration of this Epistle, as also for an excellent commentary with notes moral, doctrinal, and critical, see a late work entitled, An Explanation of St. Paul's Epistle to the Hebrews, by the Rev. Henry Rutter. --- What can be the reason why Protestants admit the deutero-canonical books of the New and reject those of the Old Testament? --- This Epistle merits the particular attention of Christians of every denomination, since it points out to them their various duties in respect to the necessity of faith and the practice of a holy life. In opposition to the Socinians, it tends to shew not only the divinity of Jesus Christ, but also that his death was a true and real sacrifice of atonement for the sins of mankind. See Chap. i, ver. 5, &c. In opposition to other sectarists, it proves that the bloody sacrifice of Christ, once offered on the cross, though a full, perfect, and sufficient sacrifice of redemption, does not exclude the unbloody sacrifice of the Mass, by which he is a priest for ever, according to the order of Melchisedech. See Chap. v, &c. It is no less applicable to Catholics, in order to confirm them in the faith once delivered to the saints, and to point out the dreadful consequences of abandoning that religion which Jesus Christ came to establish in the world. The just man lives by faith; but if he draw back, my soul shall have no pleasure in him. Let us, therefore, hold fast the confession of our hope, without wavering, or forsaking our assembly, the Catholic Church, as many have done to follow Luther, Calvin, Wesley, and other separatists. But we, says the apostle, are not of them who draw back unto perdition, but of them who have faith unto the saving of the soul. (Hebrews x. 39.)

====================

Gill: Hebrews (Book Introduction)

INTRODUCTION TO HEBREWS

That this epistle was written very early appears from hence, that it was imitated by Clement of Rome, in his epistle to the Corinthians, who took whole sentences out of it; and therefore it could not be a new work, as Eusebius ^a observes: it has been denied to be authentic by some heretics, as the Marcionites and Arians, but has been generally received as such by the orthodox: some indeed doubted of it, because it was not received by the Roman church, as an epistle of the Apostle Paul ^b; though others, who have thought it was not his, as Origen, yet looked upon it as genuine ^c. It has been ascribed to different persons, as to Barnabas, to Apollos, to Luke the Evangelist, and to Clement of Rome, but without any just reason. Clement of Alexandria, a very ancient writer, asserts it to be the Apostle Paul's ^d; and his name stands in the title of it, in all R. Stephens's exemplars, and in all Beza's copies, excepting one, and so it does in the Vulgate Latin and Arabic versions; and that it is his, is highly probable from the agreement there is between this, and other epistles of his; compare Heb 1:2 with Col 1:15 and Heb 5:12 with 1Co 3:1 and Heb 12:1 with 1Co 9:24 and Heb 13:7 with 1Th 5:11, and Heb 13:9 with Eph 4:14 and Heb 13:18 with 2Co 1:12 and Heb 13:20 with Rom 15:13 and many other places; and also from the order and method of it, first treating of doctrines, and then proceeding to practical exhortations, which is the common form of Paul's epistles: to which may be added various circumstances; as that it was written from Italy, where Paul was a prisoner; and the mention the author of it makes of his bonds, and of Timothy, as well known unto him, who was Paul's companion; besides, the token of his epistles appears in this, namely, his usual salutation to the churches; see Heb 13:23. But above all, the testimony of the Apostle Peter is greatly in favour of its being his, 2Pe 3:15 from whence it clearly appears, that the Apostle Paul did write an epistle to the Hebrews; for to them Peter wrote; see 1Pe 1:1 and what epistle could it be but this? and what Peter refers to is to be found in it; see Heb 10:25 and which is written with great wisdom; in none of Paul's epistles is there a greater discovery of his knowledge of divine mysteries than in this; and in it also are things hard to be understood, Heb 5:11. The common objections to its being his are, its not bearing his name, the diversity of its style, and the author of it seeming to be not an apostle, but a disciple of the apostle's: as to his not setting his name to it, the reasons might be, because he was the apostle of the Gentiles, and not so much of the Jews; and because of the prejudice of the Jews against him, both believers, and unbelievers; wherefore had his name been to it, it might have prevented the usefulness of it to the one, and have stirred up the rage of the other: as to the difference of style, different subjects require a different style; and yet in many things there is a likeness, as before observed: and as to the author's not being an apostle, which is concluded from Heb 2:3 the word "us" there is to be understood of the believing Hebrews, the disciples of the apostle, and not inclusive of the author, by a figurative way of speaking often used by Paul; and besides, the apostle received a confirmation of the Gospel from Ananias, who might have been an hearer of Christ, though he was at first taught it by Christ himself; add to this, that whoever was the writer of it, it was written before the destruction of Jerusalem, and when several of the apostles were living, and therefore he could never design by those words to put himself in a succeeding generation. The persons to whom this epistle was written were Hebrews, or Jews; so called, as some think, from the name of Abraham, the father of them; or, as others, from his passing over the river Euphrates, when he came out of Chaldea into Palestine. So Abram the Hebrew, in Gen 14:13 is by the Septuagint rendered, perathv, "one that passes over", taking it to come from the word rbe, which signifies to "pass over"; with this compare Jos 24:3 and this is the opinion of some of the Jewish Rabbins ^e; though it seems rather that they were called so from Heber, who lived at the time of the confusion of languages; see Gen 10:21. And this is the sense of many Jewish writers, ancient and modern, of Josephus ^f, of Jonathan ben Uzziel ^g, of R. Nehemiah ^h, of Aben Ezra ⁱ, and Kimchi ^k, and others; 2Co 11:22. And these were the Hebrews that dwelt in the land of Judea, and particularly at Jerusalem; nor were they the unbelieving inhabitants of those parts, but believers in Christ, who were embodied in a Gospel church state, It was a tradition of the ancients ^l, that this epistle was written originally in Hebrew, and was translated into Greek, either by Luke the Evangelist, or by Clement of Rome. But for this there is no foundation; no Hebrew copy can be produced; Munster's edition of it in Hebrew is a translation from the Greek, in which it was, no doubt, originally written, that being the common language, and well known to the Jews; and which appears from the citations in it out of the Old Testament, which are made, not from the Hebrew text, but from the Greek version; and besides, had it been written in Hebrew, the writer would not have interpreted the Hebrew words, Melchizedek and Salem, as he does, in Heb 7:1. The time of its writing was before the destruction of Jerusalem, which in this book is signified by the coming of the Lord, and the day approaching; and after Timothy was released from prison, and some time within the two years of his own imprisonment at Rome; when he hoped for a release, as his epistles to the Philippians and to Philemon show. Dr. Lightfoot places it in the year 62, and in the eighth of Nero. And the occasion and design of it is, to set forth the superior excellency of Christ to angels and men, to Moses, to Joshua, to Aaron, and his sons, and the preferableness of his priesthood and sacrifice to the Levitical priesthood and its sacrifices; to teach the Hebrews the true knowledge of the mysteries of their law; to point out to them the design, use, and abrogation of its ceremonies; and to prepare them for what afflictions and persecutions they would be called to endure for Christ; and to exhort them to perseverance, and to strengthen them against apostasy, as well as to instruct them in the various duties of religion.

Gill: Hebrews 3 (Chapter Introduction)

INTRODUCTION TO HEBREWS 3

The apostle having discoursed, in the preceding chapters, concerning the dignity of Christ's person, and his wondrous grace in the assumption of human nature, and suffering in the room and stead of his people, exhorts the Hebrews in this to a serious consideration of him, attention to him, and faith in him, and constancy in it; the arguments he uses to engage them to these things are taken from the grace and benefit they themselves were partakers of through him, from the office in which he was, and his faithfulness to his Father in the discharge of it, Heb 3:1 which is illustrated in the case of Moses, who was faithful in the house of God, and whom Christ excelled, and therefore was worthy of more honour; partly, because he is the builder of the house; and partly, because he is a Son in it, when Moses was only a servant; which house is Christ's own, and consists of true and steadfast believers in him, Heb 3:2, wherefore the exhortation to regard him is renewed, enforced, and expressed in the words of the Holy Ghost, Heb 3:7 which are taken out of Psa 95:7 and applied to the present case: hence the apostle cautions against unbelief, as being a great evil in itself, and bad in its consequence, causing persons to depart from the living God, Heb 3:12, in order to prevent which he advises to a daily exhortation of each other to their duty, that so they might not be hardened in sin through the deceitfulness of it, Heb 3:13 and the rather it became them to be concerned to hold fast their faith in Christ to the end, since this is the grand evidence of being a partaker of him, Heb 3:14. And then the exhortation in the above passage of Scripture is recited, Heb 3:15 to show, that though not all the persons spoken of, yet some did provoke the Lord by their unbelief, and unbecoming carriage, Heb 3:16 wherefore, by the example of punishment being inflicted on such, of which instances are given in the forefathers of these people, such as their carcasses falling in the wilderness, and their not entering into the land of Canaan, which they could not, because God swore they should not, being grieved and provoked by them, and because of their unbelief, they are dissuaded from the same evils, lest they should be punished in like manner, Heb 3:17.

College: Hebrews (Book Introduction)

INTRODUCTION

It is difficult to overestimate the significance of Hebrews for understanding the nature of the new covenant. No other document in the New Testament canon comments as directly and extensively upon this covenant as does Hebrews. Its description of Jesus as the great high priest of the believer is a unique contribution to New Testament Christology.

Yet Hebrews is perhaps as well known for the difficulties it presents as it is for its distinctive contributions to our understanding of the ministry of Jesus and the nature of our salvation. It is difficult to be certain about who wrote it, when and to whom. It is a letter and not quite a letter. Many find its line of argument intricate and complex, its theology abstract and obscure, and its use of the Old Testament puzzling if not problematic. This commentary will begin by addressing some of these considerations.

AUTHORSHIP

Over the years, most of the debate about the authorship of Hebrews has focused on whether or not Paul wrote this letter. Arguments have been made for other possible authors as well. What we can know for certain about the author is best gleaned from the letter itself, but many will want to know how this debate affects our confidence in the authority and inspiration of the letter.

Did Paul write the Letter to the Hebrews?

Though few defend Pauline authorship of Hebrews today, in the past this view has enjoyed the support of significant church leaders and traditions. The earliest extant copy of Hebrews (early third century) has been received as part of a collection of Paul's letters, in which it was placed after Romans. Pauline authorship was defended by notable church fathers in the East, e.g., Clement of Alexandria (c.150-c.215) and Origen (185-253) who, despite reservations, defended it as essentially Pauline, at least in part on the weight of what was then received tradition. Later, Jerome and Augustine helped to shift opinion in the West and the Sixth Synod of Carthage (419) established a tradition of support for Pauline authorship which lasted until the Reformation.

However, the weight of the evidence - both historical and texual - is far from clear. Early church opinion was far from universal. In the West, prior to Jerome and Augustine, such leaders as Irenaeus and Hippolytus of Rome did not accept Hebrews as Pauline. The Muratorian Canon (a list of documents accepted as New Testament Scripture, c. 170) included thirteen letters identified as Pauline but excluded Hebrews. When reformers such as Calvin and Luther reexamined the question centuries later, neither concluded that Paul was its author. Contemporary critics consider Pauline authorship implausible in light of clear differences between the vocabulary and style of Hebrews and epistles known to be Pauline. Further, it has been argued as improbable for Paul to refer to himself as the author does in 2:3 ("This salvation, which was first announced by the Lord, was confirmed to us by those who heard him") in light of what he says of himself in Galatians 1:11-12 ("I did not receive it from any man, nor was I taught it; rather, I received it by revelation from Jesus Christ").

Who else could have written the letter to the Hebrews?

As early as the second century, Tertullian identified Barnabas as the author of the letter. Barnabas was a Levite (Acts 4:26), and there is much about levitical ritual in the epistle. He was also a Hellenistic Jew, a member of the Jerusalem church and a missionary partner of Paul (Acts 9:27; 11:30; 12:1-14:28). All of this evidence is circumstantial, however, and nothing but Tertullian's opinion connects him to the letter directly.

Clement of Alexandria first suggested that Luke translated a Hebrew text written by Paul. Calvin affirmed this possiblity centuries later. There are some similarities in the Greek style of Luke-Acts and Hebrews. But there is little other evidence and there are also some differences in style. Calvin also suggested Clement of Rome as a possibility. However, Clement of Rome widely quoted from the letter himself. It is unlikely that he would quote himself and his use of the Old Testament is often at variance with that in Hebrews.

Luther was the first to suggest Apollos as the possible author of Hebrews, a view which continues to enjoy some popularity. He was a "learned man, with a thorough knowledge of the Scriptures" who "vigorously refuted the Jews in public debate, proving from the Scriptures that Jesus was the Christ" (Acts 18:24-28). Presumably, he would have been capable of the careful handling of the LXX found in Hebrews. Also, he probably had some connection to the Pauline mission (1 Corinthians 1-4). But concluding that he was therefore the author of Hebrews is, at best, conjecture.

Among others, arguments have been made for Peter, Jude, Stephen, Aristion, Priscilla, Silas, Timothy, Epaphras, Philip and Mary the mother of Jesus as possible authors of Hebrews. Two other possibilities remain. An associate of Paul could have written the letter for him (a view first suggested by Origen in 220). It is also possible that Hebrews was written by some other anonymous Christian unknown to us. The letter itself does not clearly identify its author. Perhaps the fairest conclusion is that advanced by Origen, in spite of his inclination to defend Pauline authorship: "who wrote the Epistle, God only knows the truth."

How does the debate about authorship affect our view of the letter?

It is important to note that, although the debate over authorship has extended over the centuries, the question of the letter's canonicity (i.e., its inspiration and authority) has not. Even though church fathers in the East may have had doubts about its authorship, there is no evidence that they ever questioned its canonicity. Though the Muratorian Canon excluded Hebrews (as well as James and 1-2 Peter), all four books were included in the New Testament canon by the Synod of Hippo (393) and the Third (397) and Sixth (419) Synods of Carthage. Subsequent questions about its authorship during the Reformation had no effect at all upon the reformers' view of its authority or inspiration.

It is clear that apostolicity, as well as other issues such as universality and the "rule of faith," were important in the early decisions about the New Testament canon. We must keep in mind, however, that a document's "canonical" status is the result of a human process which does not bestow divine authority or inspiration upon a document but recognizes the authority and inspiration which it inherently possesses because it has been "God-breathed" (2 Tim 3:16). In other words, if it is true that Hebrews is a divinely inspired and authoritative document, its inspiration and authority remain factual in an objective sense apart from our own inability to clearly discern the identity of its author. In his providence, God bore witness to the inspiration and authority of this letter in a manner that left little room for doubt, as Hebrews persistently silenced the questions of men who soon found that it "is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work" (2 Tim 3:16-17).

What do we know about the author?

Though the question of authorship is not determinative of either the letter's inspiration or authority, it is significant for our interpretation of Hebrews. Knowing as much as we can about the author can be helpful for discerning the meaning of a text. We may not be able to know the identify of our author with any degree of certainty, but there is much that we can know about him.

He was probably a Hellenistic Jew for he was both steeped in the LXX and possessed of an excellent vocabulary and a polished style for writing in the Greek language. Presumably, then, he was well educated. He was probably a second generation Christian (2:3) but one with direct connection to apostolic influence since he was a companion of Timothy (13:23) and thus possibly an associate of Paul. It is possible that he wrote from Italy, although 13:24 could also be taken to mean that the recipients were in Italy and some in his own party were from there as well. The rhetoric of the letter and his description of it as "my word of exhortation" (13:22) suggest that he was probably a preacher. His "short letter" reveals a compassionate pastor, a keen theologian and a superior logician who applies all the resources of revelation and rhetoric at his command so that his dear friends will "not drift away" (2:1).

DATE, DESTINATION AND PURPOSE

Three important facts suggest at least a general date for the letter. First, Clement of Rome cited Hebrews frequently. 1 Clement was written in A.D. 95 or 96 and thus Hebrews would not only have been completed but well circulated by this date. Second, there is thus little reason to doubt that the Timothy of 13:23 was the associate of Paul referred to elsewhere in the New Testament. Though we do not know how old Timothy was when he joined Paul in his work, it is unlikely that this reference would place the letter very late in the first century. Finally, much is made of the destruction of the Jerusalem temple in A.D. 70. Although it is possible that the author would not have referred to this event if it had happened by the time of writing, it seems improbable that he would omit reference to an event that not only had a significant effect on the lives of first-century Jews (including Christians) but would have added great force to his own argument. Further, he refers to old covenant worship rituals in the present tense (8:4-5; 10:1-3).

Other considerations as to the probable date of the letter pertain to the identity and location of its recipients. The title "To the Hebrews" may have been added later and reflect later opinions about its contents but it accompanies the letter in all of the oldest Greek manuscripts and there is no evidence that the letter ever bore any other title. Some suggest that the phrase could be translated "against the Hebrews" but it is the same formula used in Paul's letters which were hardly "against" the Romans, Galatians, etc. The title of the letter thus suggests that its recipients were Jewish, and the content that they were both Jewish and Christian.

The letter itself indicates that its recipients were enduring persecution (10:33-34; 12:4; 13:3, 23). The more natural reading of 13:24 suggests that the author wrote to Italy rather than from Italy (for which the expression "those in Italy send you their greetings" would have been more appropriate). The Edict of Claudius had expelled Jews from Rome in 49 but many had returned by the time of the persecution begun by Nero in 64. Since our earliest quotes of Hebrews come to us from Clement of Rome, its circulation there was likely at an early date. The cumulative evidence thus suggests that the letter was addressed to Jewish Christians in Rome who suffered under the persecutions of Nero.

The combination of these circumstances and statements in the letter suggest its purpose. Though some have suggested that Hebrews was written foremost to combat an early Jewish perversion of Christian doctrine or as a generic tract to demonstrate the superiority of Christianity, key verses in the letter suggest that it was addressed to a particular community with a view to responding to an urgent need. The following verses are all suggestive:

Passage Exhortation End in View

2:1 We must pay more careful attention so that we do not . . . to what we have heard drift away

3:1 fix your thoughts on Jesus (cp. 12:2)

3:6 hold on to our courage and the

3:6 hope of which we boast

3:12 See to it . . . that none of you has a

. . . heart that turns away from the

living God

3:13 encourage one another daily so that none of you

may be hardened by

sin's deceitfulness

3:14 . . . if we hold firmly till the end the We have come to

confidence we had at first share in Christ . . .

4:1 let us be careful that none of you be

found to have fallen

short of it [rest]

4:11 Let us . . . make every effort to enter so that no one will

that rest fall

4:14 let us hold firmly to the faith we

profess

6:11 show this same diligence to the very in order to make your

end hope sure

10:23 Let us hold unswervingly to the

hope we profess

10:35 So do not throw away your it will be richly

confidence rewarded

10:36 You need to persevere so that when you

have done the will of

God, you will receive

what he has promised.

12:1 Let us run with perseverance the

12:1 race marked out for us

12:2 Let us fix our eyes on Jesus (cp. 3:1)

12:3 Consider him who endured such so that you will not

opposition from sinful men grow weary and lose

heart

Hebrews is, without doubt, a theologically valuable document which presents a well arranged argument in defense of the superiority of the new covenant. Yet these verses suggest that the author had an immediate purpose in mind for his theology and his rhetoric - the encouragement of Christian brothers and sisters who, suffering under persecutions which threatened even martyrdom, were tempted to abandon their strength. In the midst of their suffering, our author sends his "short letter" and "word of exhortation" (13:22) that they might fix their eyes on Jesus (3:1; 12:2), whose greatness he demonstrates from their own beloved Scriptures and cherished heritage.

FORM AND STRUCTURE

Since Hebrews includes some of the formal features of an epistle (e.g., personal greetings and closing formula) but not others (e.g., typical introductory greeting or address), there has been much debate as to whether it is more of a letter or a sermon. However, this particular formulation of the genre question probably reads a sharper distinction between written and oral communication back into an era when rhetoric rarely made such a rigid separation. Other epistles in the New Testament were clearly written in the knowledge that they would be read in the presence of congregations. It is thus possible to argue that, though written, they should be viewed primarily as oral documents. Writing lengthy treatises with significant oral features was a typical "rhetorical" practice for the ancients (e.g., the "template" or model speeches of Isocrates and others). Hence, Hebrews could well have been constructed as a "written homily," i.e., a letter with sermonic features.

This is to propose a variation of Deissmann's suggestion that Hebrews could have been an example of Christian literary art (i.e., a kind of treatise). Guthrie's criticism - that the writer's purpose was too serious to be regarded in this light - assumes that literary art cannot be addressed to particular communities and urgent occasions, when in fact, rhetoric is chiefly defined by (1) its "addressed" nature and (2) its "contingent" character. The fact that it is addressed to specific communities, their circumstances and the demands of those circumstances is precisely what, according to Aristotle, distinguishes "rhetoric" from its counterpart "dialect." It is quite in keeping with at least one significant ancient rhetorical tradition to regard Hebrews as a written homily - an extended written treatise with significant oral features, addressed to a particular community with a view to responding to an urgent need.

Of what import is this conclusion? There is little value in examining Hebrews for exact correspondence to any particular classical scheme of rhetoric as some have done for (1) a strong case has been made that there is no single classical tradition of rhetoric and (2) our uncertainty about the identity of the author makes it impossible for us to do anything more than speculate about the possible significance of any such similarities.

There are several values, however, in recognizing the "rhetorical" nature of the document. First, this encourages us to keep in mind that, above all, Hebrews is an attempt to persuade its recipients (to take action, i.e., a case of deliberative rhetoric). Close attention should thus be paid to its argumentative dimensions. Also, as we attempt to follow the writer's development of thought, we should be alert for the use of rhetorical devices which signal transitions from argumentative sections to hortatory sections that address the contingiences of the community's situation. Further, apart from the complexities which separated competing rhetorical traditions in the ancient world, it is not inappropriate to look for evidence of the kinds of topoi (argumentative commonplaces) more widely employed and with which a well educated author was likely to be familiar. This should aid our understanding of the nature of the proofs employed by our author. Finally, it reminds us to seek the relevance of the subject matter of Hebrews in relationship to particular sets of life circumstances (persecution, suffering, temptation, and discouragement among them).

Hebrews is organized around a series of quotations from the Old Testament which are not only presented as argument but also developed with a variety of exegetical procedures (see below). If we use these quotations as a guideline for discerning its structure, the following picture of Hebrews emerges.

Chapter One is an introduction. This chapter is full of Old Testament quotations demonstrating Jesus' superiority over angels.

Chapter Two appeals to Psalm 8. Jesus rescues man by coming down beneath angels, joining man in flesh and blood, dying, and then returning to his place of exaltation above the angels. All who cling to him in faith return with him to the throne.

Chapters Three and Four deal with Psalm 95. God offers rest to all who trust him. The land of Canaan was not that rest, for this Psalm spoke of a rest long after the Israelites who wandered in the desert hardened their hearts and lost the rest which God offered to them. God's rest is still available for all who believe him.

Chapters Five, Six and Seven are organized around Psalm 110. Jesus is a priest like Melchizedek, who was also superior to the priesthood of the old covenant. Jesus, in fact, is a priest forever by God's oath.

Chapter Eight introduces Jeremiah 31. The new covenant, created by Jesus our great high priest, is superior to the old covenant. It is founded on better promises than the old covenant, which was a mere copy and shadow of this new covenant.

Chapters Nine and Ten treat Psalm 40. Jesus' living sacrifice of himself through obedience is far superior to the Old Testament sacrifices of dead bulls and goats repeatedly offered in the old tabernacle. Jesus took this sacrifice into the very presence of God, thus fully taking away sins and cleansing our consciences.

Chapter Eleven develops a theme from Habakkuk 2, that the righteous will live by faith. This principle by which we live is illustrated by numerous examples of people living by faith.

Chapter Twelve treats Proverbs 3. We must accept the discipline God brings upon us, for God disciplines those he loves.

Chapter Thirteen is the conclusion. It is full of exhortations on how to give ourselves to God in the life of faith.

Remove the introductory and concluding chapters for a moment and an interesting picture of the structure of the main body of thought emerges. The new covenant (chapter 8) is central, tying together his priesthood (chapters 5-7) and his sacrifice (chapters 9-10). This is prepared for by the offer of rescue (chapter 2) and rest (chapters 3-4) and followed by the re

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____________ . Hebrews . Tyndale New Testament Commentary. Grand Rapids: Eerdmans, 1983.

____________ . New Testament Introduction . 3rd ed. rev. Downers Grove, IL: Intervarsity Press, 1970.

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-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

ABD Anchor Bible Dictionary

BAGD Bauer-Arndt-Gingrich-Danker Greek Lexicon (2nd. ed.)

BDB New Brown-Driver-Briggs-Gesenius Hebrew and English

Lexicon

BDF Blass-Debrunner-Funk Greek Grammar

ISBE International Standard Bible Encyclopedia (Bromiley)

KJV King James Version

LN Louw & Nida's Lexicon Based on Semantic Domains

LSJ Liddell-Scott-Jones Greek Lexicon

LXX Septuagint

MHT Moulton-Howard-Turner Greek Grammar

MM Moulton & Milligan's Vocabulary of Greek Testament

NASB New American Standard Bible

NIDNTT New International Dictionary of New Testament

Theology

NJB New Jerusalem Bible

RSV Revised Standard Version

TDNT Theological Dictionary of the New Testament, ed. by

Gerhard Kittel and Gerhard Friedrich

ZPED Zondervan Pictorial Encyclopedia of the Bible

-College Press New Testament Commentary: with the NIV

College: Hebrews (Outline)

OUTLINE

I. JESUS IS SUPERIOR TO THE ANGELS - 1:1-14

A. The Preeminence of the Son - 1:1-4

B. The Son Superior to the Angels - 1:5-14

II. JESUS RESCUES MAN - 2:1-18

A. Warning Not to Ignore Such a Great Salvation - 2:1-4

B. Jesus Became a Man to Bring Men to Glory - 2:5-18

III. GOD OFFERS REST TO ALL WHO TRUST HIM - 3:1-4:16

A. Jesus Is Superior to Moses - 3:1-6

B. Psalm 95:7-11 - 3:7-11

C. Hold Firm to the End - 3:12-15

D. Unbelieving Israelites Fell in the Desert - 3:16-19

E. A Sabbath-Rest for the People of God - 4:1-5

F. A Sabbath-Rest Remains - 4:6-11

G. The Message from God Does Its Part to Save Us - 4:12-13

H. Jesus, the Great High Priest - 4:14-16

IV. JESUS IS SUPERIOR TO THE PRIESTHOOD OF THE OLD COVENANT AND A PRIEST FOREVER BY GOD'S OATH - 5:1-7:28

A. Requirements of the High Priest - 5:1-4

B. Jesus Fulfills the Requirements and Offers Eternal Salvation - 5:5-10

C. [Excursus: Responding to God] - 5:11-6:12

1. Still Infants - 5:11-14

2. On to Maturity - 6:1-3

3. Those Who Fall Away - 6:4-8

4. Confident of Better Things - 6:9-12

D. God's Oath Makes His Purpose Sure - 6:13-20

E. Melchizedek Like the Son of God - 7:1-3

F. Melchizedek Greater than Abraham - 7:4-10

G. Jesus Is High Priest Based on His Resurrection which Introduces a Better Hope - 7:11-19

H. Jesus Is High Priest Based on God's Oath which Produces a Better Covenant - 7:20-22

I. Jesus' Resurrection Creates a Permanent Priesthood - 7:23-25

J. Jesus' Death Provides the Perfect Sacrifice - 7:26-28

V. THE NEW COVENANT BROUGHT BY JESUS OUR HIGH PRIEST IS SUPERIOR TO THE OLD COVENANT - 8:1-13

A. Our High Priest Reigns and Serves in the True Tabernacle, Prefigured by Old Testament Shadows - 8:1-5

B. Our High Priest Is Mediator of the New Covenant, Promised through the Prophet Jeremiah - 8:6-13

VI. JESUS' SACRIFICE OF HIMSELF IS SUPERIOR TO THE SACRIFICES OF THE OLD COVENANT AND SETS US FREE FROM SIN - 9:1-10:39

A. The Tabernacle and Its Tools - 9:1-5

B. The Day of Atonement - 9:6-10

C. Jesus' Sacrifice Cleanses Our Conscience - 9:11-14

D. Jesus' Death Inaugurates the New Covenant - 9:15-22

E. Jesus' Sacrifice Was Once for All - 9:23-28

F. Old Covenant Sacrifices Could Not Take Away Sin - 10:1-4

G. Christ Offered His Body to Make Us Holy - 10:5-10

H. Our High Priest Now Reigns - 10:11-14

I. Witness of the Holy Spirit through Jeremiah - 10:15-18

J. Let Us Draw Near to God and Spur One Another On - 10:19-25

K. The Judgment of God on Those Who Keep Sinning - 10:26-31

L. Reminder of Earlier Suffering - 10:32-34

M. The Need to Persevere - 10:35-39

VII. GOD EXPECTS US TO SHOW FAITH - 11:1-40

A. The Nature of Faith - 11:1-3

B. Faith Illustrated by Abel, Enoch, and Noah - 11:4-7

C. Faith Illustrated by Abraham - 11:8-19

D. Faith Illustrated by Isaac, Jacob, and Joseph- 11:20-22

E. Faith Illustrated by Moses - 11:23-28

F. Faith Illustrated in Israel - 11:29-38

G. God Planned to Make Them Perfect with Us - 11:39-40

VIII. GOD EXPECTS US TO ENDURE DISCIPLINE - 12:1-29

A. A Call to Perseverance - 12:1-3

B. The Word of Encouragement - 12:4-6

C. God Disciplines His Children - 12:7-11

D. Practical Actions - 12:12-17

E. Terrifying Mt. Sinai - 12:18-21

F. Mt. Zion, the Heavenly Jerusalem - 12:22-24

G. A Kingdom which Cannot Be Shaken - 12:25-29

IX. CONCLUDING EXHORTATIONS - 13:1-25

A. Keep Loving Each Other - 13:1-3

B. Stay Pure - 13:4-6

C. Remember Your Leaders - 13:7-8

D. Counterparts to Old Covenant Practices - 13:9-16

E. Obey Your Leaders and Pray for Us - 13:17-19

F. Benediction and Closing Exhortations - 13:20-22

G. Personal Greetings - 13:23-25

-College Press New Testament Commentary: with the NIV