Hebrews 3

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“THE EPISTLE TO THE HEBREWS”

Chapter Three

Having demonstrated Jesus’ superiority to prophets and angels, the author now compares Jesus to Moses (Hebrews 3:1-6). The comparison is followed with a reference to Israel’s unfaithfulness in wilderness which leads to the second of six warnings in this epistle: a warning against departing from the living God by developing an evil heart of unbelief (Hebrews 3:7-19).

POINTS TO PONDER

How Jesus compares to Moses
The very real danger of departing from the living God

REVIEW

What are the main points of this chapter?- Jesus’ superiority over Moses - Hebrews 3:1-6- A warning against departing - Hebrews 3:7-19
How are the original recipients of this epistle described? And Jesus? (Hebrews 3:1)- Holy brethren, partakers of the heavenly calling; Apostle and High Priest
How are Moses and Jesus compared in this chapter? (Hebrews 3:3-6)- Moses: faithful as a servant in the house of God

Jesus: faithful as a Son over and builder of the house of God (worthy of more glory)

Whose house are we? Under what conditions? (Hebrews 3:6)- The Son’s house; if we hold fast the confidence and joy of hope firm to the end
What period of Israel’s history is referred to in Psalms 95? (Hebrews 3:7-11)- 40 years of wilderness wanderings
What three things can lead the Christian to fall away? (Hebrews 3:12-13)- Developing an evil heart of unbelief

Departing from the living God
Becoming hardened through the deceitfulness of sin

What three things can serve as an antidote preventing apostasy? (Hebrews 3:12-14)- Beware of unbelief

Exhort one another daily
Hold the beginning of our confidence steadfast to the end

Who rebelled in the wilderness and did not enter the Promised Land? (Hebrews 3:16-18)- Those led by Moses out of Egypt, who did not obey
Why were they not permitted to enter? (Hebrews 3:19)- Because of unbeliefHEBREWS CHAPTER THREEChrist Superior to Moses.SUMMARY.–Our Apostle and High Priest. He Above Moses, as the Builder is Above the House. Moses a Servant in the House; Christ the Son. Lessons Drawn from Israel Under Moses. How the Israelites Provoked God in the Wilderness. How He Refused Them Admission to the Rest. Unbelief Caused Their Fall. 1, 2. Wherefore. Seeing Christ is so exalted as the first and second chapter show. Holy brethren.Christians made holy by being purged of their sins. Partakers of the heavenly calling. Called by a gospel which came from heaven and which will lead those who obey it, and thus become partakers, to heaven.

Consider the Apostle and High Priest. Christ. An apostle is one sent. Moses, in this sense, was an apostle. Christ was sent from heaven. The Twelve were sent out by Christ.

He is not only Apostle, but High Priest; superior to both Moses and Aaron combined. Our profession. More correctly, “Our confession,” that is, of all confessors of Christ. The confession of Peter was the confession of primitive Christians. 2. Who was faithful. As Moses was faithful to his trust, so has Christ been.

In all his house. The house of Israel, the nation, the congregation of God. Israel, a type of the church, is spoken of under the figure of a building. In Numbers 12:6-8 , it is declared that Moses was faithful in his house. 3-6. For this man was counted worthy of more glory. Jesus, the house-builder, the builder of Israel, as well as of the church, the Divine Savior, is more glorious than Moses, a member of the house of Israel, even as the builder of the house is superior to the house. 4. Every house is builded by some one. The word man does not occur in the Greek. The meaning is “every house has a builder, but the Builder of all things is God.” He built the house of Israel, but Christ is God manifest to us, the Divine personality at work in human redemption; hence, the builder of the typical church, as well as of the antitype. 5.

Moses was faithful, etc.See Numbers 12:7 . As a servant. Not as the builder, or as the master, but as a waiting man in the house. For a testimony. The whole ministry of Moses was a “testimony” to what would follow after, a shadow of what was to come. This will be brought out more fully in subsequent chapters. 6.

But Christ as a son.Moses was a waiting man in the Lord’s house, but Christ, the Son, is Lord over the house, his own church. Whose house we are. “Ye are God’s building” ; “My church” . If we hold fast the confidence. We Christians, are Christ’s house, and will continue to be Christ’s house, if we hold fast, etc. The possibility of falling away, as Israelites fell away from God’s house of Israel, is pointed out in thefollowing verses . 7-11. Wherefore. Take warning from the fate of Israel. As the Holy Ghost saith. The words quoted are found in Psalms 95:7-11 . David there exhorts his brethren to learn a lesson from Israel in the wilderness, and not to provoke God.

To-day if you will hear his voice. At that very time. So to-day, and ever, God wishes us to hear him, to-day, not to-morrow. 8. Harden not your hearts. To harden the heart is to reach such a state that God’s voice makes no impression. As in the provocation.

The Hebrew of the Psalm says Like Meribah.The meaning is “Harden not your hearts as our fathers did at Meribah.” See the account in Exodus 17:1-7 . See also Numbers 27:14 , where Kadesh Meribah is named. Both may be referred to. Day of temptation. Day of trial. 9. When your fathers tempted me, proved me.

Tempted me by proving me. Seeing how much murmuring and sin I would endure. Saw my works forty years. All his mighty manifestations in their behalf during all the period of their sojourn in the wilderness. 10. Wherefore I was grieved. The word more nearly means “disgusted.” They do alway err.

Not simply by making mistakes, but their hearts are wrong. 11. So I sware in my wrath. A figure of speech which means that God, indignant at their unbelief and sin, declared they should not enter Canaan. See Numbers 14:20-35 . Shall not enter my rest. Canaan, while the Israelites were yet in bondage, was promised as a land of rest.

On the weary journey in the wilderness it was still looked to as the rest. To prohibit from entering the rest was then to prohibit from entering Canaan. It is, however, a type of heaven, the land of eternal rest. Hence, the warnings that are pointed out in the next verses . 12-19. Take heed . . . lest, etc. They fell from unbelief, which led them to depart from God. Take heed, lest you Hebrew Christians seeking the heavenly rest, should so fall. 13. But exhort one another daily.Continually stir each other to duty, lest you be hardened against God’s voice by the deceitfulness of sin.How sin does deceive us by making false promises of happiness and of safety. 14. Partakers of Christ.

In fellowship with Christ, partakers of his benefits and glory. If we hold, etc. If we persevere to the end. The Israelites started well, but did not persevere. The only final perseverance of the saints is to persevere until the work of life is over. 15. While it is said.

The thought and connection are, “You are partakers of Christ, if you remain steadfast, and listen to the exhortation, To-day if ye will, etc.” 16. For some, when they had heard, did provoke. Some in the wilderness heard God, but refused to listen, and did not provoke him. Howbeit not all. There were a few exceptions; Joshua and Caleb, Eliezer, and perhaps some more of the Levites. 17. With whom was he grieved forty years?

With what sort of persons? The answer is, with them that sinned, all of whose bodies were left in the wilderness. 18. To whom sware he? etc. It was to them who sinned because of their distrust of God. See Numbers 14:20 . 19. So we see . . . because of unbelief.

It was unbelief that kept them out of Canaan. Hence, the lesson which is given more fully in the next chapter. These warnings show us that the Hebrew Christians addressed were subjected to trials, and some of them in danger of apostasy, falling away through unbelief. Hence, the fate of Israel in the wilderness is pointed out. If unbelief shut out the Israelites from the rest in Canaan, unbelief will shut the gates of heavenly rest to those who have started on the way. Hebrews 3 Verse 1

Ἰחףןῦם אABC1D1M. The reading ׳סיףפὸם Ἰחףןῦם is not only supported by inferior authority (EKL), but is against the usage of this writer, who never elsewhere uses this collocation, and Ἰחףןῦע ׳סיףפὸע only (if at all) in Hebrews 6:20. He uses the simple Ἰחףןῦע (Hebrews 2:9, Hebrews 4:14, Hebrews 6:20, Hebrews 7:22, &c.) or the simple ׳סיףפ�ע (Hebrews 3:6; Hebrews 3:14, Hebrews 5:5, Hebrews 6:1, &c.). See the note. Verses 1-6 1– 6. OF CHRIST TO MOSES There is a remarkable parallelism between the general structure of this and the next chapter, and that of the first and second chapters. This illustrates the elaborate and systematic character of the entire Epistle. Christ higher than angels (Hebrews 1:5-14). Christ higher than Moses (Hebrews 3:1-6). Exhortation (Hebrews 2:1-5).Exhortation (Hebrews 3:7-19).In Him man is exalted above angels (Hebrews 2:6-16).In Him His people enter into rest (Hebrews 4:1-13).His Higher Priesthood (Hebrews 2:17-18).His Higher Priesthood (Hebrews 4:14-16).1. Ὅטום. The same word as in Hebrews 2:17, where see the note. It is an inference from the grandeur of Christ’ s position and the blessedness of His work as set forth in the previous chapters. ἀהוכצןὶἅדיןי. This form of address is never used by St Paul. It assumes that all Christians answered to their true ideal, as does the ordinary term “ saints.” ךכ�ףושע ἐנןץסבם�ןץ ל�פןקןי, “partakers of a heavenly calling.” It is a heavenly calling because it comes from heaven (Hebrews 12:25), and is a call “ upwards” (ἄםש) to heavenly things (Philippians 3:14) and to holiness (1 Thessalonians 4:7). ךבפבםן�ףבפו, “contemplate,” consider attentively, fix your thoughts upon (aorist). Compare the use of the word in Acts 7:31; Acts 11:6; Acts 27:39. פὸם ἀנ�ףפןכןם. Christ is called Ἀנ�ףפןכןם as being “ sent forth” (ἀנוףפבכל�םןע) from the Father (John 20:21). The same title is used of Christ by Justin Martyr (Apol. I. 12). It corresponds both to the Hebrew maleach and sheliach . The “ Apostle” unites the functions of both, for, as Justin says of our Lord, He announces (ἀנבדד�ככוי) and He is sent (ἀנןףפ�ככופבי). ךבὶἀסקיוס�ב. Christ was both the Moses and the Aaron of the New Dispensation; an “ Apostle” from God to us; an High Priest for us before God. As “ Apostle” He, like Moses, pleads God’ s cause with us; as High Priest He, like Aaron, pleads our cause with God. Just as the High Priest came with the name Jehovah on the golden plate of his mitre in the name of God before Israel, and with the names of the Tribes graven on his jewelled breastplate in the name of Israel before God, so Christ is “ God with us” and the propitiatory representative of men before God. He is above Angels as a Son, and a Lord of the future world; above Aaron, as a Priest after the order of Melchisedek; above Moses, as a Son over the house is above a servant in it. פῆע ὁלןכןד�בע ἡלῶם, “of our confession” as Christians (Hebrews 4:14, Hebrews 10:23; 2 Corinthians 9:13; 1 Timothy 6:12). It is remarkable that in Philo (Opp. I. 654) the Logos is called “ the Great High Priest of our Confession” ;— but the genuineness of the clause seems doubtful. Ἰחףןῦם. This is a better reading than the ׳סיףפὸם Ἰחףןῦם of the rec. Such a variation of reading may seem a matter of indifference, but this is very far from being the case. First, the traceable differences in the usage of this sacred name mark the advance of Christianity. In the Gospels Christ is called Jesus and “the Christ” ; “ the Christ” being still the title of His office as the Anointed Messiah, not the name of His Person. In the Epistles “ Christ” has become a proper name, and He is frequently spoken of as “ the Lord,” not merely as a title of general respect, but in the use of the word as an equivalent to the Hebrew “ Jehovah.” Secondly, the difference of nomenclature shews that St Paul was not the author of this Epistle.

St Paul uses the title “ Christ Jesus,” which (if the reading be here untenable) does not occur in this Epistle. This author uses “ Jesus Christ” (Hebrews 10:10, Hebrews 13:8; Hebrews 13:21), “ the Lord” (Hebrews 2:3), “ our Lord” (Hebrews 7:14), “ our Lord Jesus” (Hebrews 13:20), “ the Son of God” (Hebrews 6:6, Hebrews 7:3, Hebrews 10:29), but most frequently “ Jesus” alone, as here (Hebrews 2:9, Hebrews 4:14, Hebrews 6:20, Hebrews 7:22, Hebrews 10:19, Hebrews 12:2; Hebrews 12:24, Hebrews 13:12) or “ Christ” alone (Hebrews 3:6; Hebrews 3:14, Hebrews 5:5, Hebrews 6:1, Hebrews 9:11, &c.). See Prof. Davidson, On the Hebrews, p. 73. Verses 1-19 CH. 3. OF CHRIST TO MOSES (1– 6). AGAINST THE HEART (7– 19) Verse 2 2. ניףפὸם ὄםפב, “being faithful,” i.e. as Cranmer excellently rendered it, “ how that He is faithful.” The word is suggested by the following contrast between Christ and Moses, of whom it had been said “ My servant Moses is not so, who is faithful in all mine house,” Numbers 12:7. פῷ נןי�ףבםפי בὐפ�ם, “to Him that made Him” (Heb. עָשָׂה). There can be little doubt that the expression means, as in the A. V., “ to Him that appointed Him,” “ made Him such,” i.e. made Him an Apostle and High Priest. For the phrase is doubtless suggested by 1 Samuel 12:6, where the LXX. has “ He that made Moses and Aaron” ; comp. Mark 3:14, “ And He made (ἐנן�חףו) Twelve, that they should be with Him.” Acts 2:36, “ God made Him Lord and Christ.” The rendering “ appointed” is therefore a perfectly faithful one.

Still the peculiarity of the phrase was eagerly seized upon by Arians to prove that Christ was a created Being, and this was one of the causes which retarded the general acceptance of the Epistle. Yet even if “ made” was not here used in the sense of “ appointed” the Arians would have no vantage ground; for the word might have been applied to the Incarnation (so Athanasius, and Primasius), though not (as Bleek and L�nemann take it) to the Eternal Generation of the Son. Theodoret and Chrysostom understood it as our Version does. It may be noticed that the LXX. have ἔךפיף� לו in Proverbs 8:22 (of Wisdom), and that the Fathers perplexed by this, as they referred it to the Christ, argued that the verb was used of His human nature. ἐם ὅכῳ פῷ ןἴךῳ בὐפןῦ, “in all His (God’ s) house,” Numbers 12:7. The house is God’ s house or household, i.e. the theocratic family of which the Tabernacle was a symbol—“ the house of God which is the Church of the living God,” 1 Timothy 3:15. The “ faithfulness” of Moses consisted in teaching the Israelites all that God had commanded him (Deuteronomy 4:5) and himself “ doing according to all that the Lord commanded him” (Exodus 40:16). Verse 3 3. ןὗפןע, “He,” i.e. Christ. The דὰס depends on the ךבפבםן�ףבפו. ἠמ�שפבי, “hath been deemed worthy,” namely, by God. נכו�ןםןע … ה�מחע “of a fuller glory” (amplioris gloriae, Vulg.). נבסὰ ´ש�ףῆם. Eagerly as the writer is pressing forwards to develop his original and central conception of Christ as our Eternal High Priest, he yet has to pause to prove His superiority over Moses, because the Jews had begun to elevate Moses into a position of almost supernatural grandeur which would have its effect on the imaginations of wavering and almost apostatising converts. Thus the Rabbis said that “ the soul of Moses was equivalent to the souls of all Israel” (because by the cabbalistic process called Gematria the numerical value of the letters of “ Moses our Rabbi” in Hebrew = 613, which is also the value of the letters of “ Lord God of Israel” ). They said that “ the face of Moses was like the sun” ; that he alone “ saw through a clear glass,” not as other prophets “ through a dim glass” (comp. St Paul’ s “ through a mirror in a riddle,” 1 Corinthians 13:12), and that whereas there are but fifty gates of understanding in the world, “ all but one were opened to Moses.” See the Rabbinic references in my Early Days of Christianity, I. 362. St Paul in 2 Corinthians 3:7-8 contrasts the evanescing splendour on the face of Moses with the unchanging glory of Christ. נכו�ןםב פילὴם ἔקוי פןῦ ןἴךןץ, “greater honour than the house.” The ןἴךןץ depends on נכו�ןםב not on פיל�ם. The point of this expression is not very obvious. If taken strictly it would imply that Moses was himself “ the house” which Christ built. But ןἶךןע, “ house” or “household” , means more than the mere building (ןἰך�ב). It means the whole theocratic family, the House of Israel in its covenant relation; and though Moses was not this House, he was more than a servant in it, being also its direct representative and human head. (There is a somewhat similar phrase in Philo, De plant. Noe, 16.) ὁ ךבפבףךוץ�ףבע. The word implies rather “ equipped” or “ established” than “ builded” (see Hebrews 9:2; Hebrews 9:6, Hebrews 11:7 and note on Hebrews 1:2;Wisdom of Solomon 13:4). Verse 4 4. נᾶע דὰס ןἶךןע ךבפבףךוץ�זופבי ὑנ� פיםןע. “Every household is established by some one.” The establisher of the Old Dispensation as well as of the New was Christ, but yet, in some sense (as an instrument and minister), Moses might be regarded as the founder of the Old Covenant (Acts 7:38), as Jesus of the New. The verb ךבפבףךוץ�זש is rendered “ prepare” in Hebrews 9:6, Hebrews 11:7; Luke 1:17. ὁ הὲ נ�םפב ךבפבףךוץ�ףבע טו�ע. In His humanity Jesus was but “ the Apostle” of God in building His house, the Church. “ He (the man whose name is the Branch) shall build the temple of the Lord,” Zechariah 6:12. God is the supreme, ultimate, and universal Founder. Verse 5 5. ἐם ὅכῳ פῷ ןἴךῳ בὐפןῦ, i.e. in all God’ s house. Two “ houses” are contemplated, Mosaism and Christianity, the Law and the Gospel. Both were established by God. In the household of the Law, Moses was the faithful minister; in the household of the Gospel, Christ took on Him, indeed, “ the form of a slave,” and as such was faithful even unto death, but yet was Son over the House. This seems a more natural explanation than that the writer regards both the covenants as one Household, inwhich Moses was a servant, and over which Christ was a Son. טוס�נשם, “voluntary attendant.” The word used is not הןῦכןע “ slave,” nor הי�ךןםןע “ minister.” It is also applied to Moses in the Ep. of Barnabas and in Exodus 14:31 (LXX.). פῶם כבכחטחףןל�םשם. The fut. pass. part. is rare in the N. T. The things were to be spoken afterwards by Christ, the Prophet to whom Moses had pointed, Deuteronomy 18:15. The Law and the Prophets did but witness to the righteousness of God which was to be fully revealed in Christ (Romans 3:21). They were but a shadow of the coming reality (Hebrews 10:1). But although it is natural to understand the expression in this way, the author possibly meant no more than that the faithfulness of Moses was an attestation of the Law which was about to be delivered. If he had directly meant that Moses witnessed to the Gospel he would perhaps have written פῶם לוככ�םפשם כבכוῖףטבי. Verse 6 6. ἐנὶ פὸם ןἶךןם בὐפןῦ, “over His (i.e. God’ s) house.” In the words “ Servant” and “ Son” we again (as in Hebrews 1:5; Hebrews 1:8) reach the central point of Christ’ s superiority to Moses. The proof of this superiority did not require more than a brief treatment because it was implicitly involved in the preceding arguments. ןὗ ןἶך�ע ἐףלום ἡלוῖע. This is a metaphor which the writer may well have learnt in his intercourse with St Paul (2 Corinthians 6:16; Ephesians 2:21-22. Comp. 1 Peter 2:5). It is also found in Philo De Somn. (Opp. I. 643), ףנן‎הבףןם ןὗם, ὦ רץק�, טוןῦ ןἶךןע דום�ףטבי. פὴם נבססחף�בם. Literally, “our cheerful confidence,” especially of utterance, as in Hebrews 10:19; Hebrews 10:35. The word rendered “ confidence” in Hebrews 3:14 is ὑנ�ףפבףיע. This boldness of speech and access, which were the special glory of the old democracies, are used by St John also to express the highest Christian privilege of filial outspokenness (1 John 3:21). Apollos, the probable writer of this Epistle, was known for this bold speech (ἤסמבפן נבῤῥחףי�זוףטבי, Acts 18:26), and evidently feels the duty and privilege of such a mental attitude (Hebrews 4:16; Hebrews 10:19; Hebrews 10:35). פὸ ךב‎קחלב פῆע ἐכנ�הןע, “the glorying of our hope.” ךב‎קחלב means “ an object of boasting,” as in Romans 4:2; 1 Corinthians 5:6, &c. The way in which the writer dwells on the need for “ a full assurance of hope” (Hebrews 6:11; Hebrews 6:18-19) seems to shew that owing to the delay in Christ’ s coming his readers were liable to fall into impatience (Hebrews 10:36, Hebrews 12:1) and apathy (Hebrews 6:12, Hebrews 10:25). ל�קסי פ�כןץע גוגב�בם. The same phrase occurs in Hebrews 3:14. The word גוגב�בם agrees of course with נבῤῥחף�בם, so that פὸ ךב‎קחלב פῆע ἐכנ�הןע is almost parenthetical. The form of sentence is common enough in classical Greek, e.g. Hom. Il. xv. 344; Hesiod Theogon. 974; Thuc. VIII. 63 נץט�לוםןע … פὸם ׃פסןלגיק�החם ךבὶ פὰע םבῦע ἀנוכחכץט�פב. The repetition of the phrase by a writer so faultlessly rhetorical is singular. It cannot however be regarded as a gloss, for it is found in all the best Manuscripts. ל�קסי פ�כןץע. That is, not “ until death,” but until hope is lost in fruition; until this dispensation has attained to its final goal. This necessity for perseverance in well-doing is frequently urged in the N. T. because it was especially needed in times of severe trial. Matthew 10:22; Colossians 1:23, and see infra Hebrews 10:35-39. Verse 7 7. ִי�. The verb which depends on this conjunction is delayed by the quotation, but is practically found in Hebrews 3:12, גכ�נופו. Christ was faithful: therefore take heed that ye be not unfaithful. ךבטὼע כ�דוי פὸ נםוῦלב פὸἅדיןם. For this form of quotation see Mark 12:36; Acts 1:16; 2 Peter 1:21. ἐὰם ἀךן‎ףחפו, “if ye hear,” lit., “shall have heard.” The quotation is from Psalms 95:7-11, and the word means “ Oh that ye would hear His voice!” ; but the LXX. often renders the Hebrew im by “ if.” The “ to-day” is always the Scripture day of salvation, which is now, 2 Corinthians 6:2; Isaiah 55:6. “ If any man hear my voice … I will come in to him,” Revelation 3:20. The sense of the Imminent Presence of God which reigns throughout the prophecies of the O. T. as well as in the N. T. (Hebrews 10:37; Hebrews 1, 2 Thess.; 1 Peter 1:5, &c.) is beautifully illustrated in the Talmudic story of the Rabbi (Sanhedrin, 98. 1) who went to the Messiah by direction of Elijah, and asked Him when He would come; and He answered “To-day.” But before the Rabbi could return to Elijah the sun had set, and he asked “ Has Messiah then deceived me?” “ No,” answered Elijah; “ he meant ‘To-day if ye shall hear His voice.’ ” Verses 7-19 7– 19. A SOLEMN WARNING AGAINST THE HEART [The constant interweaving of warning and exhortation with argument is characteristic of this Epistle. These passages (Hebrews 2:1-4, Hebrews 3:7-19, Hebrews 4:1-14, Hebrews 6:1-9, Hebrews 10:19-39) cannot, however, be called digressions, because they belong to the object which the writer had most distinctly in view— namely, to check a tendency to relapse from the Gospel into Judaism.] Verse 8 8. לὴ ףךכחס‎םחפו. Comp. Acts 19:9. Usually God is said to harden man’ s heart (Exodus 7:3, &c.; Isaiah 63:17; Romans 9:18), an anthropomorphic way of expressing the inevitable results of neglect and of evil habit. But that this is man’ s own doing and choice is always recognised (Deuteronomy 10:16; 2 Kings 17:14, &c.). ὡע ἐם פῷ נבסבניךסבףלῷ. Lit., “in the embitterment.” Heb. כִּמְרִיבָה. The LXX. here seem to have read Marah (which means “ bitter” and which they render by ׀יךס�ב in Exodus 15:23) for Meribah which, in Exodus 17:1-7, they render by ֻןיה�סחףיע “ reproach.” This is not however certain, for though the substantive does not occur again, the verb נבסבניךס�זש is frequently used of provoking God to anger. For the story of Meribah, see Numbers 20:7-13. פןῦ נויסבףלןῦ, “of the temptation,” i.e. at Massah; Exodus 17:7; Deuteronomy 6:16, though the allusion might also be to Numbers 14. Verse 9 9. ןὗ, not “when” as in the A. V. but “where,” i.e. at Massah, or in the wilderness. The rendering “wherewith” (R. V.) or “ with which temptation,” would have been more naturally expressed in other ways. It is true that ןὗ for ὅנןץ is not found elsewhere in this Ep., but it is common in the LXX. and N. T. ἐם הןךילבף�ᾳ, “by proving me” ; or possibly “ in your probation by me.” Comp. Psalms 81[80]:7 ἐהןך�לבף� ףו. פוףףוס�ךןםפב ἔפח. The “ forty years” is purposely transferred from the next verse of the Psalm. The scene at Massah took place in the 40th and that at Meribah in the 1st year of the wanderings. Deuteronomy 9:7; Deuteronomy 33:8. They indicate the spirit of the Jews through the whole period. The number 40 is in the Bible constantly connected with judgement or trial, and it would have sounded more impressive in this passage if the date of the Epistle was shortly before the Fall of Jerusalem, i.e. about 40 years after the Ascension. The Rabbis had a saying “ The days of the Messiah are 40 years.” Verse 10 10. נסןף‏קטיףב, “I was indignant.” The word is derived from the dashing of waves against a bank (נס�ע, ὄקטןע). It only occurs in the N. T. here and in Hebrews 3:17, but is common in the LXX. פῇ דוםוᾷ פב‎פῃ, “with this generation,” and it is at least possible that the writer intentionally altered the expression to make it sound more directly emphatic. The words “this generation” would fall with grave force on ears which had heard the report of our Lord’ s great discourse (Matthew 23:36; comp. Matthew 24:34). To the writer of this Epistle the language of Scripture is not regarded as a thing of the past, but as being in a marked degree present, living, and permanent. Ἀוὶ נכבםῶםפבי פῇ ךבסה�ᾳ. See Psalms 78:40-41. The word “ alway” is not in the Hebrew. The Apostles in their quotations are not careful about verbal accuracy. The Hebrew says “ they are a people (עם) of wanderers in heart,” and Bleek thought that the LXX. read עד and understood it to mean “ always.” Verse 11 11. ὡע, “as” (Heb. אֲשֶׁר), not “so” (ὥע) as in A. V., for ὥע is rare in prose, and is not found in the N. T. ὤלןףב. The reference is to Numbers 14:28-30; Numbers 32:13. ֵἰἐכו‎ףןםפבי, “if they shall enter” ; but “They shall not enter” (Hebrews 3:18 לὴ וἰףוכו‎ףוףטבי) is here a correct rendering (A. V., R. V.) of the Hebraism. It is an imitation of the Hebrew אִם, and the apodosis is suppressed (aposiopesis, see Winer, p. 627). פὴם ךבפ�נבץף�ם לןץ. See Deuteronomy 12:9-10. The writer proceeds to argue that this expression could not refer to the past Sabbath-rest of God: or to the partial and symbolic rest of Canaan; and must therefore refer to the final rest of heaven. But he does not of course mean to sanction any inference about the future and final salvation either of those who entered Canaan or of those who died in the wilderness. Verse 12 12. ֲכ�נופו. It is evident that deep anxiety mixes with the warning. ἔףפבי. The fut. ind. implies a dread that this will be the case. Comp. Luke 11:35, ףך�נוי לὴ פὸ צῶע … ףך�פןע ἔףפבי. Colossians 2:8; Galatians 4:11. ἔם פיםי ὑלῶם. The warning is expressed indefinitely; but if the Epistle was addressed to a small Hebrew community the writer may have had in view some special person who was in danger (comp. Hebrews 10:25, Hebrews 12:15). In any case the use of the singular might lead to individual searching of hearts. He here begins a homily founded on the quotation from the Psalm. ךבסה�ב נןםחסὰὀניףפ�בע. Unbelief has its deep source in the heart more often perhaps than in the mind. ἐם פῷἀנןףפῆםבי ἀנ�, “in the apostatising from.” In that one word— Apostasy— the moral peril of his Hebrew readers was evidently summed up. To apostatise afterbelieving is more dangerous than not to have believed at all. ἀנὸ טוןῦ זῶםפןע. The epithet is not idle. It conveys directly the warning that God would not overlook the sin of apostasy, and indirectly the thought that Christ was in heaven at the right hand of God. Verse 13 13. נבסבךבכוῖפו ἑבץפן‎ע. The verb implies the mutually strengthening intercourse of consolation and moral appeal. It is the verb from which comes the word Paraclete, i.e. the Comforter or Strengthener. The literal rendering is “ exhort yourselves,” but this is only an idiom which extends reciprocity into identity, and the meaning is “ exhort one another” (ἀככ�כןץע). Comp. 1 Corinthians 6:7; Ephesians 4:32, &c. ἄקסיע ןὖ פὸ ף�לוסןם ךבכוῖפבי, “so long as it is called ‘ To-day.’ ” It is however true that ἄקסיע in the N. T. generally means “ until.” Another rendering is “ so long as to-day is being proclaimed.” The meaning is “ while the to-day of the Psalm (פὸ ף�לוסןם) can still be regarded as applicable,” i.e. while our “ day of visitation” lasts, and while we still “ have the light.” Luke 19:44; John 12:35-36. ףךכחסץםטῇ. See note on Hebrews 3:8. The following clause indicates that God only “ hardens” the heart in the sense that man is inevitably suffered to render his own heart callous by indulgence in sin. Verse 14 14. ל�פןקןי פןῦ ׳סיףפןῦ. Lit., “partakers of Christ,” but the meaning may rather be “ partakers with Christ” ; for the thought of mystical union with Christ extending into spiritual unity and identity, which makes the words “in Christ” the “ monogram” of St Paul, is scarcely alluded to by this writer. His thoughts are rather of “ Christ for us” than of “ Christ in us.” “ To him that overcometh will I grant to sit with me in my throne,” Revelation 3:21. דוד�םבלום, “we are become.” ἐ�םנוס. The נוס emphasizes the condition. “If— not otherwise.” It strikes the same note of distrust— of anxiety respecting their steadfastness— which marks the whole tone of the Epistle. פὴם ἀסקὴם פῆע ὑנןףפ�ףושע. The word ὑנ�ףפבףיע is here rendered “ confidence,” as in Psalms 39:7 . This meaning of the word (elsewhere rendered “ substance,” to which it etymologically corresponds, Hebrews 1:3, Hebrews 11:1), is found only in later Greek (Polybius, Josephus, Diod. Sic). The expression ἀסקὴם does not here imply anything inchoate or imperfect, but is merely in contrast with “ end.” ל�קסי פ�כןץע גוגב�בם. See note on Hebrews 3:6. Verse 15 15. ἐם פῷ כ�דוףטבי. “While” or “ since it is said.” It is better to give this sense to the phrase than to suppose a long parenthesis between this verse and the צןגחטῶלום ןὗם of Hebrews 4:1 (which is the view of the construction taken by Chrysostom and other Greek fathers); or to join it to the נבסבךבכוῖפו ἑבץפןὺע of Hebrews 3:13. לὴ ףךכחס‎םחפו. Some editors mistakenly supposed that ףךכחס‎םחפו was a pres. subj., which would involve a solecism. It is an aor. subj. (ἐףךכ�סץםב). Verse 16 16. פ�םוע דὰס ἀךן‎ףבםפוע נבסונ�ךסבםבם; “ For who (פ�םוע) when they heard, embittered (Him)?” This is the reading of the Peshito. It would have been absurd to use the word פים�ע, “some,” of 600,000 with only two exceptions, Numbers 14:38; Joshua 14:8-9. ἀככʼ ןὐ נ�םפוע; “Nay, did not (practically) all?” (i.e. all except Caleb and Joshua). It is true that the rendering is not free from difficulty, since there seems to be no exact parallel to this use of ἀככʼ ןὐ. But it involves less harshness than the other. Verse 17 17. פ�ףים הὲ נסןף‏קטיףום; “And with whom was He indignant?” See Hebrews 3:10. ὧם פὰ ךῶכב. To us the words read as though there were a deep and awful irony in this term, as though, “ dying as it were gradually during their bodily life, they became walking corpses” (Delitzsch). It is doubtful, however, whether any such thought was in the mind of the writer. The word properly means “ limbs,” but is used by the LXX. for the Hebrew pegarim, “ corpses.” The phrase is taken from Numbers 14:29, and is a picturesque description of despairing weariness. ἔנוףום. Compare the use of the word in 1 Corinthians 10:8. Verse 18 18. פןῖע ἀנויט�ףבףים, “to them that disobeyed.” Verse 19 19. ךבὶ גכ�נןלום. Lit., “and we observe.” ֲכ�נוים means to see with the eye of the mind and soul, as in Hebrews 2:9, Hebrews 11:1. The translators of the A.V. seem by their version, “so we see,” to regard the words as a logical inference from the previous reasoning. It is better, however, to regard them as the statement of a fact—ex historia cognoscimus, Grotius. See Psalms 106:24-26. ןὐך ἠהץם�טחףבם וἰףוכטוῖם. They did make the attempt to enter, but failed because they lacked the power which only God could give them (Numbers 14:40-45).

Hebrews 3:1-6

“THE EPISTLE TO THE HEBREWS”

The Supremacy Of Jesus Over Moses (He 3:1-6)

We have seen that the writer to the Hebrews sought to encourage faithfulness to Jesus by illustrating His superiority… a. Over prophets - He 1:1-3b. Over angels - He 1:4-2:18– Both of which were very important to the Jewish people
Highly revered also by the Hebrews was Moses… a. The author of the first five books of the Old Testament b. The deliverer, who led them out of Egyptian bondage and to the promised land c. The Law-giver, through whom God revealed so much of the Jewish religion
If the writer was to be successful in encouraging his brethren to remain faithful to Jesus… a. He would have to compare Jesus with Moses b. He would have to illustrate “The Supremacy Of Jesus Over Moses”– This he does, especially in He 3:1-6, which serves as the text of our study

[In the first verse, we note the…]

I. THE CALL TO JESUS (1) A. TO WHOM THIS CALL IS GIVEN…1. The readers are described as: a. “holy brethren"1) I.e., brethren who are sanctified, set apart for a holy purpose 2) Cf. what was written in He 2:10-113) It is to the brethren of Christ that these things are being written! b. “partakers of the heavenly calling"1) They had come to share in the call from heaven 2) This “calling” was the call of the gospel a) For that is how God calls us - 2 Thessalonians 2:13-14b) It is a call to glory - 2 Thessalonians 2:14; 1 Thessalonians 2:122. Clearly the original recipients were Christians! a. Some commentators try to reason that they were not, because of the warnings found throughout this epistle b. But it is evident they were, which is why we need to give earnest heed to the warnings!

B. TO JESUS AS APOSTLE AND HIGH PRIEST…1. How is Jesus an “apostle”? a. The word means “one sent” b. Just as Moses was sent by God, so was Jesus, as foretold by Moses and the prophets that followed! - Acts 3:22-26; cf. John 7:162. How is Jesus a “high priest”? a. That is one of the important themes of this epistle

Introduced in He 2:172) Expounded upon in detail later in He 4:14-7:28b. He has made “propitiation” (an appeasing sacrifice) for our sins, through offering Himself on the cross - He 7:26-27c. He continues to intercede on our behalf - He 7:24-25– Thus Jesus is the Apostle and High Priest “of our confession” (i.e., whom we confess as Christians)

[As we now note the actual comparison of Jesus with Moses, we are told that…]

II. JESUS IS GREATER IN HIS PERSON (2-4) A. THE ISSUE IS NOT ONE OF …1. Jesus was faithful to the One who appointed Him - cf. John 17:42. Moses likewise was faithful - cf. He 11:24-29; Numbers 12:6-8 B. JESUS IS GREATER BECAUSE HE IS THE BUILDER (CREATOR)…1. Jesus is worthy of more glory, just as one who builds a house has more honor than the house itself a. Jesus is the builder b. Moses is part of the house itself – Implying that what Moses did was in service to the work of the Son! 2. Once again the author declares the deity of the Son as the Creator of all things - cf. He 1:2c,10; 3:4 [The comparison continues as we note that…]

III. JESUS IS GREATER IN HIS (5-6) A. MOSES WAS A “SERVANT”…1. We have already seen that issue is not one of faithfulness

Numbers 12:6-82. Moses’ task was to testify of things to come, which he did faithfully - e.g., Deuteronomy 18:15-19; cf. Luke 24:44 B. JESUS IS A “SON”…1. Moses was simply a servant IN the house, Jesus is the Son OVER the house

Not only did Jesus do the work He was sent to do (John 17:4), but He was given authority over all the things of God - cf. Matthew 28:18; John 3:35; Ep 1:22
How is Jesus superior to Moses? a. Not in faithfulness, but in person and service b. Moses was a servant in the house of God; Jesus is the builder of the house, and serves as the Son over the house! – Indeed, Moses points us forward to Jesus (cf. Deuteronomy 18:15-19); for one to forsake Jesus in an attempt to go back to Moses alone is to frustrate the desire of Moses himself!
Speaking of the house of God, of which Jesus is the builder and over which He presides… a. The writer to the Hebrews affirms that “we” are the house of Christ

Speaking of the church, which is the house of God - 1 Timothy 3:152) In Christ, we are now “members of the household of God”, and together with the faithful saints of old (including Moses) we are now “fellow-citizens” in the commonwealth of Israel!

cf. Ep 2:11-22b. Yet our status as the “house” is conditional!

“whose house we are IF we hold fast….” - He 3:62) We must hold fast “the confidence and the rejoicing of the hope firm to the end.” Therefore the need for steadfastness, and the reason this epistle is filled with exhortations to that end! Indeed, the next exhortation begins in verse 7, which we shall examine in our next lesson (“A Warning From The Wilderness”).

Is your faith wavering? Then heed the words of this epistle and…

“consider the Apostle and High Priest of our confession, Christ Jesus”. As you contemplate His person and His ministry, it should help you hold fast to your confession of faith!

Hebrews 3:2

Hebrews 3:2 Hebrews 3:2 ————————– πιστονG4103 ονταG5607 [G5752] BEING τωG3588 TO HIM WHO ποιησαντιG4160 [G5660] αυτονG846 HIM, ωςG5613 AS καιG2532 ALSO μωσηςG3475 MOSES ενG1722 IN ολωG3650 ALL τωG3588 οικωG3624 αυτουG846 HIS HOUSE faithful: Hebrews 2:17, John 6:38-40, John 7:18, John 8:29, John 15:10, John 17:4 appointed: Gr. made, 1 Samuel 12:6 as: Hebrews 3:5, Numbers 12:7, Deuteronomy 4:5, 1 Timothy 1:12 all: Hebrews 3:6, Ephesians 2:22, 1 Timothy 3:15 Exodus 39:32 - according Exodus 40:33 - So Moses Numbers 29:40 - General Deuteronomy 18:15 - like unto me Deuteronomy 18:18 - like unto Deuteronomy 31:30 - General Psalms 99:7 - kept Luke 16:10 - faithful in John 3:30 - but John 8:53 - thou greater John 9:29 - know Acts 6:11 - against Moses 1 Corinthians 10:2 - General Colossians 1:7 - a 2 Timothy 2:2 - faithful 2 Timothy 2:20 - in a Revelation 17:14 - and they Hebrews 3:2. ———————- Who was faithful . . . as also Moses. All of the good points about Moses were equalled and some of them were excelled by Christ. They were equal as to being faithful over their own houses or religious institutions. Hebrews 3:2 ——————————————————————————– Who was faithful (πιστὸνὄντα) Rend. “is faithful.” A general designation of inherent character. He is faithful as he ever was. ——————————————————————————– To him that appointed him (τῳποιήσαντιαὐτὸν) 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 1 Samuel 12:6; Mark 3:14; Acts 2:36. ——————————————————————————– As also Moses (ὡςκαὶΜωυσῆς) The highest example of human fidelity known to the readers. ——————————————————————————– In all his house (ἐνὅλῳτῳοἴκῳαὐτοῦ) 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, Numbers 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. Hebrews 3:2 ——————————————————————————– Who was faithful (piston onta). Present active participle with predicate accusative agreeing with Iηsoun, “as being faithful.” ——————————————————————————– That appointed him (tτi poiηsanti auton).

See 1 Samuel 12:6. Dative case of the articular participle (aorist active) of poieτ and the reference is to God.

Note pistos as in Hebrews 2:17. ——————————————————————————– As also was Moses (hτs kai Mτusηs). 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 holτi tτi oikτi autou), an allusion to Numbers 12:7 (ean holτi tτi oikτi mou) about Moses. The “his” is God’s. The use of oikos for the people (family) of God, not the building, but the group (1 Timothy 3:15) in which God is the Father. But wherein is Jesus superior to Moses? The argument is keen and skilful.

Hebrews 3:3

Hebrews 3:3 Hebrews 3:3 ————————– πλειονοςG4119 γαρG1063 FOR OF MORE δοξηςG1391 GLORY ουτοςG3778 HE παραG3844 THAN μωσηνG3475 MOSES ηξιωταιG515 [G5769] HAS BEEN COUNTED WORTHY, καθG2596 BY οσονG3745 HOW MUCH πλειοναG4119 MORE τιμηνG5092 HONOUR εχειG2192 [G5719] HAS τουG3588 THAN THE οικουG3624 HOUSE οG3588 HE WHO κατασκευασαςG2680 [G5660] BUILT αυτονG846 IT. this: Hebrews 3:6, Hebrews 1:2-4, Hebrews 2:9, Colossians 1:18 who: Zechariah 4:9, Zechariah 6:12, Zechariah 6:13, Matthew 16:18, 1 Corinthians 3:9, 1 Peter 2:5-7 Deuteronomy 34:5 - So Moses 2 Samuel 7:13 - He shall 1 Chronicles 28:6 - he shall Psalms 102:25 - General Proverbs 9:1 - builded Luke 9:30 - which John 1:3 - General John 4:12 - General John 7:19 - not John 8:53 - thou greater 1 Corinthians 10:2 - General Ephesians 2:21 - all Ephesians 3:9 - created Colossians 1:16 - by him were 2 Timothy 2:2 - faithful Hebrews 1:8 - O God Hebrews 3:4 - but Hebrews 10:21 - the house Hebrews 3:3. ———————- This man means Christ, and a point in which he excelled Moses is stated, namely, that He was the builder of his own house (the church). The house over which Moses presided was the Jewish nation of which he was not the originator. Hebrews 3:3 ——————————————————————————– Was counted worthy (ἠξίωται) Used both of reward which is due (1 Timothy 5:17) and of punishment (Hebrews 10:29). ——————————————————————————– Of more glory (πλείονοςδόξης) Comp. Hebrews 2:8-9. ——————————————————————————– 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. Hebrews 3:3 ——————————————————————————– Hath been counted worthy of more glory than Moses (pleionos doxηs para Mτusηn ηxiτtai).

Perfect passive indicative of axioτ, to deem worthy, permanent situation described with definite claim of Christ’s superiority to Moses. Doxηs in genitive case after ηxiτtai.

For para after the comparative pleionos see Hebrews 1:4; Hebrews 1:9; Hebrews 2:7. ——————————————————————————– By so much as (kath’ hoson). A proportionate measurement (common use of kata and the quantitative relative hosos). ——————————————————————————– 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 kataskeuazτ, to found or build).

But it is God’s house as autou means (Hebrews 3:2; Hebrews 3:5) and hou in Hebrews 3:6. This house of God existed before Moses (Hebrews 11:2; Hebrews 11:25).

Jesus as God’s Son founded and supervised this house of God.

Hebrews 3:4

Hebrews 3:4 Hebrews 3:4 ————————– παςG3956 γαρG1063 FOR EVERY οικοςG3624 HOUSE κατασκευαζεταιG2680 [G5743] IS BUILT υποG5259 BY τινοςG5100 SOME ONE; οG3588 δεG1161 BUT HE WHO ταG3588 πανταG3956 ALL THINGS κατασκευασαςG2680 [G5660] BUILT “IS” θεοςG2316 GOD. but: Hebrews 3:3, Hebrews 1:2, Esther 2:10, Esther 3:9 Genesis 1:1 - God Psalms 102:25 - General Zechariah 6:12 - he shall build Matthew 16:18 - I will John 1:3 - General Acts 17:24 - that made 1 Corinthians 3:9 - ye are God’s building Ephesians 2:21 - all Ephesians 3:9 - created Colossians 1:16 - by him were Hebrews 1:8 - O God Hebrews 11:10 - whose Hebrews 3:4. ———————- The word man is not in the original and some is an indefinite pronoun. The idea is that as a rule, each house has its own particular builder whose activities are limited to the one house. On the other hand, God is the Master builder whose architectural powers include everything in the universe. Hebrews 3:4 ——————————————————————————– He that built all things is God (ὁπάντακατασκευάσαςθεός) The verb includes not only erection, but furnishing with the entire equipment. See Hebrews 9:2; 1 Peter 2:10. The verb oP. The application of built or established to Christ (Hebrews 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. Hebrews 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.

Hebrews 3:5

Hebrews 3:5 Hebrews 3:5 ————————– ךביG2532 AND לשףחעG3475 MOSES לוםG3303 INDEED “WAS” ניףפןעG4103 וםG1722 IN ןכשG3650 ALL פשG3588 ןיךשG3624 בץפןץG846 HIS HOUSE שעG5613 AS טוסבנשםG2324 A SERVANT ויעG1519 FOR לבספץסיןםG3142 A פשםG3588 OF THE THINGS כבכחטחףןלוםשםG2980 [G5702] GOING TO BE SPOKEN; faithful: Hebrews 3:2, Numbers 12:7, Matthew 24:45, Matthew 25:21, Luke 12:42, Luke 16:10-12, 1 Corinthians 4:2, 1 Timothy 1:12 as: Exodus 14:31, Deuteronomy 3:24, Deuteronomy 34:5, Joshua 1:2, Joshua 1:7, Joshua 1:15, Joshua 8:31, Joshua 8:33, Nehemiah 9:14, Psalms 105:26 for: Hebrews 8:5, Hebrews 9:8-13, Hebrews 9:24, Deuteronomy 18:15-19, Luke 24:27, Luke 24:44, John 5:39, John 5:46, John 5:47, Acts 3:22, Acts 3:23, Acts 7:37, Acts 28:23, Romans 3:21, 1 Peter 1:10-12 Numbers 9:5 - according Numbers 9:8 - I will Numbers 29:40 - General Deuteronomy 4:5 - General Deuteronomy 31:30 - General Deuteronomy 34:10 - there arose 2 Kings 18:12 - Moses Isaiah 8:16 - the testimony Matthew 12:41 - behold John 1:17 - the law John 8:35 - but 2 Corinthians 3:9 - exceed Hebrews 2:17 - a merciful Hebrews 4:14 - a great Revelation 15:3 - the servant Hebrews 3:5. ———————- Moses did not build the house (Jewish nation), but he was given the honor of being a servant over it. Since he was a faithful servant, his behaviour and teaching became a testimony or background for the things which were to be spoken afterward, meaning the ordinances under Christ. (See Romans 15:4.) Hebrews 3:5 ——————————————————————————– And Moses �בὶ and introduces the further development of the thought of Heb 3:2-3—fidelity, and the corresponding honor. It is not a second proof of the superiority of Christ to Moses. See Numbers 12:7. ——————————————————————————– A servant (טוסάנשם) N.T.o. Comp. Revelation 15:3. Often in lxx, mostly as translation of ‏עֶבֶד‎, servant, slave, bondman. Also, when coupled with the name of a deity, a worshipper, devotee. Sometimes applied to angels or prophets.

Of Moses, טוסάנשם ךץסίןץ 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 טוסבנוύוים: service of an affectionate, hearty character, performed with care and fidelity. Hence the relation of the טוסάנשם is of a nobler and freer character than that of the הןῦכןע 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, Matthew 8:7; Luke 10:15, and on is worshipped, Acts 17:25. ——————————————————————————– For a testimony of those things which were to be spoken (וἰע לבספύסיןם פῶם כבכחטחףןלέםשם) Ἐיע 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 Numbers 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.

Deuteronomy 18:15, explained of Christ in Acts 3:22-23. Hebrews 3:5 ——————————————————————————– And Moses (kai Mפusחs men). “Now Moses indeed on his part” (men contrasted with de). ——————————————————————————– In (en). Moses was in “God’s house” “as a servant” (hפs therapפn). Old word, in LXX, only here in N.T. and quoted from Numbers 12:7-8. Kin to the verb therapeuפ, to serve, to heal, and therapeia, service (Luke 9:11) and a group of servants (Luke 12:42). ——————————————————————————– For a testimony of those things which were afterward to be spoken (eis marturion tפn lalחthחsomenפn). Objective genitive of the articular future passive participle of laleפ.

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 Hebrews 9:9 see parabolח applied to the old dispensation as a symbol pointing to Christ and Christianity. ——————————————————————————– But Christ (Christos de).

In contrast with Moses (men in Hebrews 3:5). ——————————————————————————– As a son (hפs huios). Instead of a therapפn (servant). ——————————————————————————– Over his house (epi ton oikon autou). The difference between epi and en added to that between huios and therapפn. It is very neat and quite conclusive, especially when we recall the high place occupied by Moses in Jewish thought. In Acts 7:11 the Jews accused Stephen of speaking “blasphemous words against Moses and God” (putting Moses on a par with God).

Hebrews 3:6

Hebrews 3:6 Hebrews 3:6 ————————– χριστοςG5547 δεG1161 BUT CHRIST ωςG5613 AS υιοςG5207 SON επιG1909 OVER τονG3588 οικονG3624 αυτουG846 HIS HOUSE, ουG3739 WHOSE οικοςG3624 HOUSE εσμενG2070 [G5748] ARE ημειςG2249 WE, εανπερG1437 IF INDEED τηνG3588 THE παρρησιανG3954 καιG2532 AND τοG3588 THE καυχημαG2745 τηςG3588 OF THE ελπιδοςG1680 HOPE μεχριG3360 UNTO “THE” τελουςG5056 END βεβαιανG949 FIRM κατασχωμενG2722 [G5632] WE SHOULD HOLD. as: Hebrews 1:2, Hebrews 4:14, Psalms 2:6, Psalms 2:7, Psalms 2:12, Isaiah 9:6, Isaiah 9:7, John 3:35, John 3:36, Revelation 2:18 whose: Hebrews 3:2, Hebrews 3:3, Matthew 16:18, 1 Corinthians 3:16, 1 Corinthians 6:19, 2 Corinthians 6:16, Ephesians 2:21, Ephesians 2:22, 1 Timothy 3:15, 1 Peter 2:5 if: Hebrews 3:14, Hebrews 4:11, Hebrews 6:11, Hebrews 10:23, Hebrews 10:35, Hebrews 10:38, Hebrews 10:39, Matthew 10:22, Matthew 24:13, Galatians 6:9, Colossians 1:23, Revelation 2:25, Revelation 3:11 rejoicing: Romans 5:2, Romans 12:12, Romans 15:13, 1 Thessalonians 5:16, 2 Thessalonians 2:16, 1 Peter 1:3-6, 1 Peter 1:8 Exodus 25:8 - I may dwell Numbers 4:16 - the oversight Numbers 9:8 - I will Deuteronomy 34:10 - there arose Joshua 1:2 - Moses 2 Kings 18:12 - Moses 1 Chronicles 17:14 - in mine 1 Chronicles 28:6 - he shall Isaiah 56:5 - will I Ezekiel 46:10 - General Zechariah 14:21 - in the Matthew 12:41 - behold Luke 10:2 - the Lord John 1:17 - the law John 8:35 - but John 13:1 - unto John 17:6 - they Romans 11:22 - if thou 1 Corinthians 3:9 - ye are God’s building 1 Corinthians 15:2 - keep in memory 2 Corinthians 3:9 - exceed Galatians 5:1 - Stand Galatians 6:10 - especially 2 Timothy 1:13 - Hold Hebrews 5:8 - he were Hebrews 7:28 - maketh the Hebrews 12:28 - have James 5:11 - we count 1 Peter 1:13 - hope 1 Peter 3:15 - the hope 1 John 5:14 - this Revelation 2:13 - thou holdest Hebrews 3:6. ———————- Christ was even more than a faithful servant; he was a son, and was given the honor of presiding over His own house (the church), which his Father gave to him. Whose house are we refers to Paul and all others who are faithful. The faithfulness consists in maintaining our confidence or trust in Christ, which causes us to rejoice in the hope that such a divine house contains. It is necessary that our conduct in these matters be continued unto the end (of life). Hebrews 3:6 ——————————————————————————– But Christ Replacing the human name Jesus, and being the official name which marks his position over the house. ——————————————————————————– As a son (ὡςυἱὸς) 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. ——————————————————————————– Over his own house (ἐπὶτὸνοἶκοναὐτοῦ) Comp. Hebrews 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. Hebrews 5:8.

The implication is that Christ’s position involved peculiar difficulties and temptations. ——————————————————————————– Whose house (οὗ) God’s house. The church is nowhere called the house of Christ. ——————————————————————————– 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. 1 Corinthians 3:16-17; 2 Corinthians 6:16; Ephesians 2:22; 1 Peter 4:17. ——————————————————————————– Hold fast (κατάσξωμεν) The verb is used in N.T. as here, 1 Thessalonians 5:21; Philemon 1:13; of restraining or preventing, Luke 4:42; of holding back or holding down with an evil purpose, Romans 1:18; 2 Thessalonians 2:7; of holding one’s course toward, bearing down for, Acts 27:40. ——————————————————————————– The confidence and the rejoicing of the hope (τὴνπαρρησίανκαὶτὸκαύχηματῆςἐλπίδος) The combination confidence and rejoicing N.T.o. Rejoicing or boasting of hope N.T.o, but comp. 1 Thessalonians 2:19. For παρρησία confidence see on 1 Timothy 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 James 1:9; James 4:16; καύχησις only James 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. Romans 5:3; Ephesians 3:12-13; Philippians 3:3. ——————————————————————————– Firm unto the end (μέχριτέλουςβεβαίαν) 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 Psalms 95:7-8. Hebrews 3:6 ——————————————————————————– Whose house are we (hou oikos esmen hηmeis). We Christians (Jew and Gentile) looked at as a whole, not as a local organization. ——————————————————————————– If we hold fast (ean kataschτmen). Condition of third class with ean and second aorist (effective) active subjunctive of katechτ.

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. ——————————————————————————– Boldness (parrηsian) and glorying (kai kauchηma) 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 Hebrews 3:14. He pleads for intelligent confidence.

Hebrews 3:7-19

“THE EPISTLE TO THE HEBREWS”

A Warning From The Wilderness (Hebrews 3:7-19)

In the previous study, we considered “The Supremacy Of Jesus Over Moses”… a. Jesus was superior, not in faithfulness, but in His person and service b. Moses was a servant in the house of God c. Jesus, however, is the builder of the house, and serves as the Son over the house!
In Hebrews 3:6, the writer to the Hebrews affirms that “we” are the house of Christ… a. Referring to the church, which is the house of God - 1 Timothy 3:15b. For in Christ, we are now “members of the household of God”, and together with the faithful saints of old (including Moses) we are now “fellow-citizens” in the commonwealth of Israel! - cf. Ephesians 2:11-22
Yet our status as the “house” is conditional! a. “whose house we are IF we hold fast….” - Hebrews 3:6b. We must hold fast “the confidence and the rejoicing of the hope firm to the end.”
The need for steadfastness explains the exhortations in this epistle… a. We saw the first exhortation in Hebrews 2:1-4, regarding the danger of drifting b. Now we come to the second exhortation, regarding the danger of departing from the living God - Hebrews 3:7-19 [To warn against the danger of departing, the writer appeals to…]

I. THE EXAMPLE OF ISRAEL IN THE (Hebrews 3:7-11) A. ISRAEL THEIR HEARTS…1. The quotation in Hebrews 3:7-11 is from Psalms 95:7-11a. In which the Holy Spirit warned Israel not to be like the fathers in the wilderness b. A warning which the Hebrew writer found just as necessary in his day 2. In the wilderness, the Israelites had… a. Hardened their hearts in rebelling against God b. Tested (tried) God with their lack of faith 3. This they did many times during the forty years of wandering, but especially… a. At the beginning, with the incident at Massah (“tempted”) and Meribah (“contention”) - cf. Exodus 17:1-7b. Toward the end, with the incident at Kadesh - Numbers 27:14; cf. 20:1-13 B. THEY DID NOT ENTER GOD’S REST…1. God became angry with that generation in the wilderness for their persistent rebellion - e.g., Psalms 106:13-332. So God swore that they would not enter His rest

cf. Numbers 14:22-24; Numbers 14:26-35a. Of those over the age of 20 when they departed from Egypt, only Caleb and Joshua entered the promised land b. The rest (of which there were 603,548 men) died in the wilderness!

[Because of hardened hearts Israel departed from God which led to rebellion. In turn, they fell short of the Canaan rest that had been promised them.

With “A Warning From The Wilderness” fresh on their minds, the writer then exhorts his brethren by warning them of…]

II. THE DANGER OF (Hebrews 3:12-14) A. THERE IS A NEED TO “BEWARE”…1. A believer can develop “an evil heart of unbelief"a. Remember that the recipients of this epistle were “holy brethren, partakers of the heavenly calling” - Hebrews 3:1b. The warning against developing a heart of unbelief presumes a real possibility c. Thus a “believer” can become an “unbeliever”! 2. Unbelief is produced as one is “hardened through the deceitfulness of sin” a. Sin is deceitful…

Promising pleasure, power, and prestige
In the short term that may be true, but such things are “passing” (temporary)

e.g., Hebrews 11:25; 1 John 2:17b. Because of its deceitfulness, it is easy to become “hardened”

I.e., to be stubborn and not heed the Word of God
It happened to Israel, and it can happen to us!

The consequence of unbelief is “departing from the living God” a. As one grows in unbelief, so they drift away from God b. While a believer remains in fellowship with God, an unbeliever can only depart further and further away from God!

B. THE IS TO “EXHORT ONE ANOTHER DAILY”…1. This is how a believer avoids becoming an unbeliever! 2. Through mutual edification on a daily basis, we can prevent the “hardening” that comes from sin’s deceitfulness 3. An important part of such exhortation is our assembling together - cf. Hebrews 10:24-25a. Which should certainly involve our assemblies on the first day of the week - e.g., Acts 20:7b. But with a need for “daily exhortation”, should we be content to limit our assembling to one service a week? c. If we have the opportunity to assemble more often, shouldn’t we? 4. Even if it is only by phone, we should seek to “exhort one another daily”!

C. OUR IN CHRIST IS …1. Once again we see the conditional nature of our participation with Christ a. We are the house of Christ “…IF we hold the fast the confidence and the rejoicing of the hope firm to the end.”

Hebrews 3:6b. We have become partakers of Christ “…IF we hold the beginning of our confidence steadfast to the end,” - Hebrews 3:142. What about the security of the believer? a. The “believer” does indeed enjoy the assurance of his salvation b. But we have seen that a “believer” can develop “an evil heart of unbelief”; i.e., become an “unbeliever” - Hebrews 3:12c. When a “believer” becomes an “unbeliever”, what promises of security and salvation there may be to the believer are no longer applicable! – Thus the many warnings to remain faithful, including that of our Lord’s - Revelation 2:10 [The danger of departing from God is so great, that the writer of Hebrews returns to “A Warning From The Wilderness”…]

III. THE EXAMPLE OF ISRAEL IN THE (Hebrews 3:15-19) A. ANOTHER APPEAL IS MADE…1. Quoting again from Psalms 95:7-82. The Hebrew writer applies the quotation to Christians a. They need to “hear His (God’s) voice” - remember Hebrews 1:1-2; Hebrews 2:1-4? b. That is, hear with a desire to hearken, for they too can easily harden their hearts “as in the rebellion”

B. THE NEED FOR TO BELIEVE, AND OBEY…1. In the case of the Israelites, who was it that rebelled? a. All those who came out of Egypt (save Joshua and Caleb)! b. Though led by Moses, they still rebelled! – We may have been delivered by Christ from the bondage of sin, but rebellion is still possible! 2. In the case of the Israelites, with whom was God angry forty years? a. Those who sinned b. And who died in the wilderness as a result of their lack of faith – If we become hardened through the deceitfulness of sin, shall we escape judgment? 3. In the case of the Israelites, who did God not allow in the promised land? a. Those who did not obey! b. Those who developed unbelief! – Shall we enter our promised rest if we disobey through unbelief?

When the apostle Paul related some of the same experiences of Israel in the wilderness, he wrote:

“Now all these things happened to them as examples, and they were written for our admonition, upon whom the ends of the ages have come.” - 1 Corinthians 10:11 2. It is for our own admonition that we have such warnings as that found in our text… a. For the deceitfulness of sin is just as strong today b. For the hardening of one’s heart is just as dangerous today c. For departing from God is just as possible today – Thus the potential for falling short of our promised rest is just as much a reality for us as it proved to be for the Israelites in the wilderness!

That is why we need to “exhort one another daily”… a. To encourage one another to remain strong in faith - Hebrews 3:19b. To encourage one another to remain strong in obedience - Hebrews 3:18– Have you exhorted your brother or sister lately?

Finally, did you notice how “faith” and “obedience” were used interchangeably in these last two verses? These terms are not opposed to one another, for in fact Paul himself wrote about “obedience to the faith” (Romans 1:5; Romans 16:26). Faith is dead unless there is obedience (James 2:17,26), and so those who truly believe will obey.

That is why Jesus can be described as “the author of eternal salvation to all who obey Him” (Hebrews 5:9). Have you obeyed Jesus by obeying His gospel? - cf. Romans 10:16; 2 Thessalonians 1:7-8; 1 Peter 4:17

Hebrews 3:8

Hebrews 3:8 Hebrews 3:8 ————————– μηG3361 σκληρυνητεG4645 [G5725] HARDEN NOT ταςG3588 καρδιαςG2588 υμωνG5216 YOUR HEARTS ωςG5613 AS ενG1722 IN τωG3588 THE παραπικρασμωG3894 , καταG2596 IN τηνG3588 THE ημερανG2250 DAY τουG3588 OF πειρασμουG3986 , ενG1722 IN τηG3588 THE ερημωG2048 , Harden: Hebrews 3:12, Hebrews 3:13, Exodus 8:15, 1 Samuel 6:6, 2 Kings 17:14, 2 Chronicles 30:8, 2 Chronicles 36:13, Nehemiah 9:16, Job 9:4, Proverbs 28:14, Proverbs 29:1, Jeremiah 7:26, Ezekiel 3:7-9, Daniel 5:20, Zechariah 7:11, Zechariah 7:12, Matthew 13:15, Acts 19:9, Romans 2:5, Romans 2:6 as: Numbers 14:11, Numbers 14:22, Numbers 14:23, Deuteronomy 9:22-24, Psalms 78:56 of: Exodus 17:7, Deuteronomy 6:16, Psalms 78:18, Psalms 106:14, 1 Corinthians 10:9 Genesis 19:15 - hastened Exodus 7:13 - General Numbers 32:10 - General Deuteronomy 1:34 - and sware Deuteronomy 2:14 - until all the generation Joshua 4:10 - hasted 2 Samuel 23:2 - General Job 8:5 - thou wouldest Psalms 78:41 - Yea Psalms 95:8 - in the Psalms 106:25 - hearkened Isaiah 44:1 - now Hosea 13:13 - for he Micah 6:1 - ye Mark 12:36 - by Mark 16:14 - unbelief Luke 4:12 - Thou Luke 8:6 - General Luke 9:35 - hear Luke 13:25 - once John 12:35 - Yet Acts 1:16 - which the Acts 17:32 - We will Acts 24:25 - when Ephesians 4:21 - heard Hebrews 3:15 - To day Hebrews 4:7 - saying Hebrews 3:8. ———————- Harden not your hearts is a warning not to set their minds against the teaching of Christ. As in the provocation refers to the disobedi-ence of ancient Israel by which they provoked God into punishing them. Paul specifies the circumstance to which he refers by mention of the days they were going through the wilderness. Hebrews 3:8 ——————————————————————————– Harden not (μὴσκληρύνητε) In N.T. mostly in this epistle. Comp. Acts 19:9; Romans 9:18, see note. The group of kindred words consists of σκληρός hard (see on Matthew 25:24; see on Jude 1:14); σκλψρότης hardness (Romans 2:5); σκληρύνειν to harden (Acts 19:9; Romans 9:18); and the compounds σκληροκαρδία hardness of heart (Matthew 19:8; Mark 10:5), and σκληροτράχηλος stiff-necked (Acts 7:5). All occur in lxx, with the addition of σκληρῶς hardly, painfully (not in N.T.). ——————————————————————————– In the provocation (ἐντῳπαραπικρασμῳ) Only here and Hebrews 3:15. In lxx only Psalms 94:8. The verb παραπικραίνεινto provoke, only in Hebrews 3:16. Often in lxx.

The simple verb πικραίνειν to make bitter, Colossians 3:19; Revelation 8:11; Revelation 10:9-10. From πικρός bitter, pungent: hence to stir up to bitterness, to irritate. Comp. lxx Ezekiel 2:4. ——————————————————————————– In the day (κατὰτὴνἡμέραν) Κατὰ in a temporal sense, as Acts 12:1; Acts 19:23; Acts 27:27. Comp. κατ’ ἀρχάς in the beginning, Hebrews 1:10. ——————————————————————————– Of temptation (τοῦπειρασμοῦ) Rend. “of the temptation,” referring to a definite event, the murmuring against Moses at Rephidim on account of the lack of water, Exodus 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 Psalms 94, lxx renders Meribah παραπικρασμός provocation, which is inexact, and Massah πειρασμὸς temptation, which is correct.

Hebrews 3:8 ——————————————————————————– Harden not (mη sklηrunηte). Prohibition with mη and first aorist (ingressive) active subjunctive of sklηrunτ, late verb from sklηros (dried up, stiff, hard) as in Acts 19:9; Romans 9:18. ——————————————————————————– As in the provocation (hτs ηn tτi parapikrasmτi).

Late compound from parapikrainτ, late verb to embitter (para, pikros), found only in LXX and here and Hebrews 3:15. It means embitterment, exasperation. For the simple verb pikrainτ, to make bitter, see Colossians 3:19. The reference is to Meribah (Exodus 17:1-7). ——————————————————————————– Like as in the day (kata tηn hηmeran). “According to the day” as in Acts 12:1; Acts 19:23. ——————————————————————————– Of the temptation (tou peirasmou). The reference is to Massah which took place at Rephidim.

Hebrews 3:9

Hebrews 3:9 Hebrews 3:9 ————————– ουG3757 WHERE επειρασανG3985 [G5656] TEMPTED μεG3165 ME οιG3588 πατερεςG3962 υμωνG5216 YOUR FATHERS, εδοκιμασανG1381 [G5656] PROVED μεG3165 ME, καιG2532 AND ειδονG1492 [G5627] SAW ταG3588 εργαG2041 μουG3450 MY WORKS τεσσαρακονταG5062 FORTY ετηG2094 YEARS. and: Exodus 19:4, Exodus 20:22, Deuteronomy 4:3, Deuteronomy 4:9, Deuteronomy 11:7, Deuteronomy 29:2, Joshua 23:3, Joshua 24:7, Luke 7:22 forty: Numbers 14:33, Deuteronomy 8:2, Deuteronomy 8:4, Joshua 5:6, Amos 2:10, Acts 7:36, Acts 13:8 Exodus 17:2 - wherefore Exodus 17:7 - tempted Numbers 14:22 - tempted Deuteronomy 6:16 - tempted him Psalms 95:8 - in the Psalms 95:10 - Forty Malachi 3:15 - they that tempt Matthew 4:7 - Thou Matthew 19:3 - tempting Luke 4:12 - Thou Luke 9:41 - and suffer Acts 7:42 - of forty Acts 15:10 - Why Hebrews 3:16 - some Hebrews 3:9. ———————- The apostle gives further explanation of his preceding warning by the words of this verse. Your fathers means the first heads of the Jewish nation. Tempted and proved occurred when the disobedience of the Israelites put the patience of God to a test. Such conduct on their part was without cause, for they had abundance of evidence that He was able to care for them under all conditions, and also that He would punish them for their rebellion. All of this was manifested to them during the forty years in the wilderness. Hebrews 3:9 ——————————————————————————– When (οὗ) Rend. where. See οὗ after ἔρημος wilderness, Deuteronomy 8:15. ——————————————————————————– Tempted me, proved me (ἐπείρασανἐνδοκιμασία) 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 1 Corinthians 10:9. ——————————————————————————– And saw my works (καὶεἶδοντὰἔργαμου) 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 Luke 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.” ——————————————————————————– Forty years In lxx this is connected with saw my works. In the Hebrew forty years begins the next clause. Hebrews 3:9 ——————————————————————————– Wherewith (hou). Literally, “where” (the wilderness) as in Deuteronomy 8:15. ——————————————————————————– Tempted me by proving me (epeirasan en dokimasiβi). No word for “me.” The Israelites “tested” God “in putting to the proof” (only N.T. use of this word from dokimazτ and this from the LXX). They were not content with God’s promise, but demanded objective proof (erga, deeds) of God.

Hebrews 3:10

Hebrews 3:10 Hebrews 3:10 ————————– διοG1352 προσωχθισαG4360 [G5656] I WAS τηG3588 WITH γενεαG1074 εκεινηG1565 THAT καιG2532 AND ειπονG2036 [G5627] SAID, αειG104 ALWAYS πλανωνταιG4105 [G5743] τηG3588 THEY ERR καρδιαG2588 IN HEART : αυτοιG846 δεG1161 AND THEY ουκG3756 εγνωσανG1097 [G5627] DID NOT KNOW ταςG3588 οδουςG3598 μουG3450 MY WAYS; I was: Genesis 6:6, Judges 10:16, Psalms 78:40, Isaiah 63:10, Mark 3:5, Ephesians 4:30 err: Hebrews 3:12, Psalms 78:8, Isaiah 28:7, Hosea 4:12, John 3:19, John 3:20, John 8:45, Romans 1:28, 2 Thessalonians 2:10-12 they have: Psalms 67:2, Psalms 95:10, Psalms 147:20, Jeremiah 4:22, Romans 3:7 Exodus 23:21 - provoke him not Psalms 90:7 - For we Isaiah 7:13 - will ye Mark 9:19 - O faithless Mark 12:27 - ye 2 Timothy 2:18 - concerning Hebrews 3:16 - some Hebrews 3:17 - General Hebrews 3:10. ———————- To be grieved means God was “wroth or displeased with” them according to Thayer’s lexicon. That generation has reference to the heads of the nation who were leaders in the rebellious actions. Their misconduct was due to a heart or mind filled with error. As a result of such an attitude toward God, they failed to become acquainted with His ways or the ways the Lord wished the people to follow. Hebrews 3:10——————————————————————————–Wherefore I was grieved (δι? προσ?χθισα)The Hebrew omits wherefore. It was inserted because of the transfer of forty years to the preceding clause. The verb προσ?χθισα I was grieved, only here and Hebrews 3:17. In lxx for ώχε?ΰ?, to spue out; ώβ??ς?μ?, to exclude, reject, abhor; ώξ?ΰ??ν?, to repudiate. <> Hebrews 3:10 ——————————————————————————– And saw (kai eidon). “And yet saw.” ——————————————————————————– Wherefore (dio). Not in the LXX, but it makes clear the argument in the Psalm. ——————————————————————————– I was displeased (prosτchthisa). First aorist active of prosochthizτ, late compound for extreme anger and disgust.

In N.T. only here and Hebrews 3:17. ——————————————————————————– Err (planτntai). Present middle indicative of planaτ, to wander astray, common verb. ——————————————————————————– They did not know (ouk egnτsan). 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).

Hebrews 3:11

Hebrews 3:11 Hebrews 3:11 ————————– ωςG5613 SO ωμοσαG3660 [G5656] I SWORE ενG1722 IN τηG3588 οργηG3709 μουG3450 MY WRATH, ειG1487 IF εισελευσονταιG1525 [G5695] THEY SHALL ENTER ειςG1519 INTO τηνG3588 καταπαυσινG2663 μουG3450 MY REST. I sware: Hebrews 3:18, Hebrews 3:19, Hebrews 4:3, Numbers 14:20-23, Numbers 14:25, Numbers 14:27-30, Numbers 14:35, Numbers 32:10-13, Deuteronomy 1:34, Deuteronomy 1:35, Deuteronomy 2:14 They shall not enter: Gr. If they shall enter my rest: Hebrews 4:9 Exodus 23:21 - he will not Joshua 5:6 - sware that Psalms 90:7 - For we Psalms 95:11 - I sware Psalms 106:26 - Therefore Ezekiel 20:15 - I lifted Hebrews 4:1 - his Hebrews 4:5 - General Hebrews 6:18 - two Hebrews 3:11. ———————- God swore or made a solemn decision against the disobedient people. This was caused by His wrath or grief as mentioned in verse 10. The decision was that they should not be permitted to enter into my rest. This rest refers to their settlement in the promised land, which the Lord had designed should come to his people after the weariness of the wandering. God calls it his rest because he designed it to be an antitype of the rest on the seventh day from His works of creation. Hebrews 3:11 ——————————————————————————– So I swear (ὡς) Rend. “according as I swear”: the ὡς correlating the oath and the disobedience. ——————————————————————————– They shall not enter into my rest (εἰἐλεύσονταιεἰςτὴνκατάπαυσινμου) 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. Mark 8:12 : lxx, Genesis 14:23; Deuteronomy 1:35; 1 Kings 1:51; 1 Kings 2:8. Sometimes the ellipsis is filled out, as 1 Samuel 3:17; 2 Samuel 3:35. Κατάπαυσιν rest, only in Hebrews, and Acts 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. Hebrews 3:11 ——————————————————————————– As I sware (hτs τmosa). “Correlating the oath and the disobedience” (Vincent). First aorist active indicative of omnuτ, old verb for solemn oath (Hebrews 6:13). ——————————————————————————– 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). ——————————————————————————– Into my rest (eis tηn katapausin mou). Old word from katapauτ (Hebrews 4:8), to give rest, in LXX, in N.T. only in Acts 7:49; Hebrews 3:11 to Hebrews 4:11. Primarily the rest in Canaan and then the heavenly rest in which God dwells.

Hebrews 3:12

Hebrews 3:12 Hebrews 3:12 ————————– βλεπετεG991 [G5720] TAKE HEED, αδελφοιG80 , μηποτεG3379 LEST PERHAPS εσταιG2071 [G5704] SHALL BE ενG1722 IN τινιG5100 ANYONE υμωνG5216 OF YOU καρδιαG2588 A HEART πονηραG4190 WICKED απιστιαςG570 OF ενG1722 τωG3588 IN αποστηναιG868 [G5629] αποG575 FROM θεουG2316 GOD ζωντοςG2198 [G5723] “THE” LIVING. Take: Hebrews 2:1-3, Hebrews 12:15, Matthew 24:4, Mark 13:9, Mark 13:23, Mark 13:33, Luke 21:8, Romans 11:21, 1 Corinthians 10:12 an: Hebrews 3:10, Genesis 8:21, Jeremiah 2:13, Jeremiah 3:17, Jeremiah 7:24, Jeremiah 11:8, Jeremiah 16:12, Jeremiah 17:9, Jeremiah 18:12, Mark 7:21-23 in: Hebrews 10:38, Hebrews 12:25, Job 21:14, Job 22:17, Psalms 18:21, Proverbs 1:32, Isaiah 59:13, Jeremiah 17:5, Hosea 1:2 the: 1 Thessalonians 1:9 Deuteronomy 1:32 - General Deuteronomy 4:23 - heed Deuteronomy 11:16 - Take heed Deuteronomy 29:18 - among you man Deuteronomy 30:17 - heart 2 Kings 17:14 - did not believe Psalms 78:22 - General Psalms 106:24 - they believed Proverbs 14:14 - backslider Jeremiah 5:23 - a revolting Ezekiel 11:21 - whose Ezekiel 14:5 - estranged Daniel 9:5 - departing Malachi 2:8 - ye are Matthew 6:21 - there Matthew 6:30 - O ye Matthew 13:58 - General Matthew 15:8 - but Matthew 21:32 - repented John 3:19 - this John 5:44 - can John 16:9 - General John 20:25 - Except Acts 2:40 - Save Acts 13:40 - Beware Acts 14:15 - the living Romans 2:8 - but obey Romans 10:10 - For with Romans 11:20 - because 1 Timothy 3:15 - the living 1 Timothy 6:5 - men Hebrews 3:8 - Harden Hebrews 4:2 - not being Hebrews 4:11 - lest Hebrews 11:6 - without Hebrews 12:22 - of the Hebrews 13:22 - suffer 1 John 5:10 - hath made Hebrews 3:12. ———————- Take heed is the same warning made in verse 8, for these Christians not to make the same mistake their Jewish forefathers made in the wilderness. Unbelief is shown to cause man to have an evil heart. Such a heart will cause a man to depart from the living God. This is the same warning Paul gave in his epistle to the church at Corinth (1 Corinthians 10:1-11). We should profit by the mistakes of others and thus avoid a like falling from the favor of the Lord. The record of these things is placed in the Old Testament for our benefit (Romans 15:4). Hebrews 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 Mark 8:15; Mark 12:38; but so only in the Gospels. In construction connect with διὸ Hebrews 3:7; therefore beware. ——————————————————————————– Lest there be (μήποτεἔσται) The indicative with μὴ lest shows that with the fear that the event may occur, there is blended a suspicion that it will occur. ——————————————————————————– In any of you (ἔντινιὑμῶν) They are appealed to individually. ——————————————————————————– An evil head of unbelief (καρδίαπονηρὰἀπιστίας) 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, καρδίαπονηρὰ 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, Jeremiah 16:12; Jeremiah 18:12. Ἀπιστίας of unbelief, specifies that in which the more general πονηρὰ evil consists.

An evil heart is an unbelieving heart. ——————————————————————————– In departing from the living God (ἐντῳἀποστῆναιἀπὸθεοῦζῶντος) 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, Hebrews 3:12 ——————————————————————————– Take heed (blepete). Present active imperative as in Philippians 3:2 (three times) of blepτ in place of the more usual horate.

Solemn warning to the Jewish Christians from the experience of the Israelites as told in Psalms 95. ——————————————————————————– Lest haply there shall be (mη pote estai). Negative purpose with mη pote and the future indicative as in Mark 14:2.

But we have in Colossians 2:8 mη tis estai as in Hebrews 12:25; mη occurs with the aorist subjunctive, and mη pote with present subjunctive (Hebrews 4:1) or aorist subjunctive (Acts 5:39). ——————————————————————————– In any one of you (en tini humτn). The application is personal and pointed. ——————————————————————————– An evil heart of unbelief (kardia ponηra apistias). A remarkable combination. ——————————————————————————– Heart (kardia) is common in the LXX (about 1,000 times), but “evil heart” only twice in the O.T. (Jeremiah 16:12; Jeremiah 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. ——————————————————————————– In falling away from the living God (en tτi apostηnai apo theou zτntos). “In the falling away” (locative case with en of the second aorist active (intransitive) infinitive of aphistηmi, 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 Ezekiel 20:8 for this use of the verb.

Hebrews 3:13

Hebrews 3:13 Hebrews 3:13 ————————– αλλαG235 BUT παρακαλειτεG3870 [G5720] εαυτουςG1438 καθG2596 εκαστηνG1538 ημερανG2250 EVERY DAY αχριςG891 ουG3739 τοG3588 AS LONG AS σημερονG4594 TODAY καλειταιG2564 [G5743] IT IS CALLED, ιναG2443 THAT μηG3361 NOT σκληρυνθηG4645 [G5686] MAY BE τιςG5100 ANY εξG1537 OF υμωνG5216 YOU απατηG539 τηςG3588 BY “THE” αμαρτιαςG266 OF SIN. exhort: Hebrews 10:24, Hebrews 10:25, Acts 11:23, 1 Thessalonians 2:11, 1 Thessalonians 4:18, 1 Thessalonians 5:11, 2 Timothy 4:2 daily: Hebrews 3:7 the deceitfulness: Proverbs 28:26, Isaiah 44:20, Obadiah 1:3, Romans 7:11, Ephesians 4:22, James 1:14 Genesis 11:3 - they said one to another Exodus 7:13 - General Leviticus 8:32 - General 1 Samuel 6:6 - harden 2 Chronicles 14:7 - while the land 2 Chronicles 36:13 - hardened Nehemiah 9:16 - hardened Psalms 95:7 - To day Psalms 95:8 - Harden Isaiah 48:4 - obstinate Isaiah 55:6 - Seek Ezekiel 11:21 - whose Daniel 5:20 - hardened Malachi 3:16 - spake Matthew 5:25 - whiles Luke 19:42 - the things John 3:19 - this Acts 2:40 - Save Acts 19:9 - divers Acts 24:25 - when Romans 2:5 - But after Romans 2:8 - but obey 1 Corinthians 14:3 - exhortation 2 Corinthians 6:2 - a time 2 Thessalonians 2:10 - deceivableness 1 Timothy 6:5 - men Hebrews 3:8 - Harden Hebrews 13:22 - suffer Hebrews 3:13. ———————- To exhort means to insist on doing what we know to be our duty. These brethen knew it was their duty to listen to the teaching given by Christ, for they just had the instruction in this epistle. They were told to do the exhorting daily which would require frequent contact with each other. Such an intimacy was expected of the people of Christ, and it was even predicted that it would be so. In Malachi 3:16 we may read, “Then they that feared the Lord spake often to each other.” While it is called to day is equivalent to saying, “While the days are going by.” This teaching of Paul is not very favorable to the notion of half-hearted disciples who insist that Christians have no need to assemble except on Lord’s Day to “partake of the communion.” Hardened through the deceitfulness of sin. The Lord knew that frequent contact with each other was necessary to prevent disciples being deceived by sin. Hebrews 3:13 ——————————————————————————– While it is called to-day (ἄρχιςοὗτὸσήμερονκαλεῖται) Lit. so long as the to-day is being named. The article points to the former expression—the “to-day” of Hebrews 3:7. It is the day of grace, while salvation through Christ is still attainable. ——————————————————————————– Through the deceitfulness of sin (ἀπάτῃτῆςἁμαρίας) 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.

Hebrews 3:13 ——————————————————————————– So long as it is called today (achris hou to sηmeron 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 heτs. Elsewhere it means “until” and with either the aorist indicative (Acts 7:18), the future (Revelation 17:17), or the aorist subjunctive (Revelation 7:3). ——————————————————————————– Lest any one of you be hardened (hina mη sklηrunthηi tis ex humτn). Negative purpose clause with hina mη (that not) and the first aorist passive subjunctive of sklηrunτ, the vivid verb from Hebrews 3:8. ——————————————————————————– By the deceitfulness of sin (apatηi tηs hamartias). Instrumental case apatηi (trick, fraud) as is always the case with sin (Romans 7:11; 2 Thessalonians 2:10). Apostasy (Hebrews 12:4) is their peril and it is a trick of sin.

Hebrews 3:14

Hebrews 3:14 Hebrews 3:14 ————————– μετοχοιG3353 γαρG1063 FOR γεγοναμενG1096 [G5754] WE HAVE BECOME τουG3588 OF THE χριστουG5547 CHRIST, εανπερG1437 IF INDEED τηνG3588 THE αρχηνG746 τηςG3588 OF THE υποστασεωςG5287 μεχριG3360 UNTO τελουςG5056 “THE” END βεβαιανG949 FIRM κατασχωμενG2722 [G5632] WE SHOULD HOLD we are: Hebrews 3:1, Hebrews 6:4, Hebrews 12:10, Romans 11:17, 1 Corinthians 1:30, 1 Corinthians 9:23, 1 Corinthians 10:17, Ephesians 3:6, 1 Timothy 6:2, 1 Peter 4:13, 1 Peter 5:1, 1 John 1:3 if: Hebrews 3:6, Hebrews 6:11 Leviticus 8:32 - General Numbers 29:25 - General Numbers 35:28 - he should Lamentations 3:26 - hope Hosea 6:3 - if Matthew 10:22 - but Matthew 24:13 - General Mark 13:13 - but John 8:31 - If John 13:1 - unto Romans 11:22 - if thou 1 Corinthians 1:9 - the fellowship 1 Corinthians 10:16 - the communion of the blood 1 Corinthians 15:2 - keep in memory 1 Corinthians 15:58 - be ye Galatians 5:1 - Stand Galatians 6:9 - if Philippians 1:5 - General Philippians 3:8 - win Philippians 4:1 - so Colossians 1:12 - partakers Colossians 1:23 - ye continue Colossians 2:5 - and the Colossians 2:6 - received 1 Thessalonians 3:8 - if 1 Timothy 1:19 - Holding 1 Timothy 3:2 - the husband 1 Timothy 6:12 - lay Philemon 1:17 - thou count Hebrews 4:3 - we Hebrews 4:14 - let Hebrews 10:23 - hold Hebrews 10:35 - Cast Hebrews 11:1 - substance James 5:11 - we count 2 Peter 3:17 - from 1 John 2:24 - abide 1 John 5:12 - that hath the 1 John 5:14 - this 2 John 1:9 - He that Hebrews 3:14. ———————- This verse is virtually the same as verse 6. To be a partaker of Christ is to have part in the good things He has in store for his faithful disciples. Hebrews 3:14 ——————————————————————————- We are made partakers of Christ (μέτοχοιγὰρτοῦΧριστοῦγεγόναμεν) Rend. we are become fellows with Christ. For fellows see Luke 5:7; Hebrews 1:9. It marks even a closer relation than “brethren.” See Luke 22:30; Romans 8:17; Revelation 3:21. ——————————————————————————- Beginning of our confidence (τὴνἀρχὴντῆςὑποστάσεως) The believing confidence with which we began our Christian life. For ὑπόστασις confidence see on Hebrews 1:3. The Greek fathers render substance; that in virtue of which we are believers. ——————————————————————————- Unto the end (μέχριτέλους) Better, the consummation. It is more than mere termination.

It is the point into which the whole life of faith finally gathers itself up. See Romans 6:21; 2 Corinthians 11:15; Philippians 3:19; Hebrews 6:8; 1 Peter 1:9. Hebrews 3:14 ——————————————————————————– For we are become partakers of Christ (metochoi gar tou Christou gegonamen). Second perfect active of ginomai, “we have become,” not the equivalent of esmen (are). For metochoi see Hebrews 1:9; Hebrews 3:1; Hebrews 6:4. We have become partners with Christ and hence (gar, for) should not be tricked into apostasy. ——————————————————————————– If we hold fast (ean per kataschτmen).

The same condition as in Hebrews 3:6 with per (indeed, forsooth) added to ean. Jonathan Edwards once said that the sure proof of election is that one holds out to the end. ——————————————————————————– The beginning of our confidence (tηn archηn tηs hupostaseτs). For hupostasis see Hebrews 1:3; Hebrews 11:1. These faltering believers (some even apostates) began with loud confidence and profession of loyalty. And now?

Hebrews 3:15

Hebrews 3:15 Hebrews 3:15 ————————– ενG1722 IN τωG3588 λεγεσθαιG3004 [G5745] ITS BEING SAID, σημερονG4594 TODAY εανG1437 IF τηςG3588 φωνηςG5456 αυτουG846 HIS VOICE ακουσητεG191 [G5661] YE WILL HEAR, μηG3361 σκληρυνητεG4645 [G5725] HARDEN NOT ταςG3588 καρδιαςG2588 υμωνG5216 YOUR HEARTS ωςG5613 AS ενG1722 IN τωG3588 THE παραπικρασμωG3894 . . To day: Hebrews 3:7, Hebrews 3:8, Hebrews 10:38, Hebrews 10:29 Exodus 8:15 - he hardened 2 Kings 19:3 - blasphemy Nehemiah 9:16 - hardened Psalms 78:40 - grieve Psalms 95:7 - To day Psalms 95:8 - in the Psalms 106:25 - hearkened Mark 16:14 - unbelief Luke 8:6 - General Luke 9:35 - hear Luke 19:42 - the things John 9:18 - General Acts 7:42 - of forty Romans 2:5 - But after Hebrews 4:7 - To day Hebrews 3:15. ———————- While it is said signifies that the admonition will not always be given, hence while it is to day is the time to heed the admonition given by the apostle. Hebrews 3:15 ——————————————————————————– While it is said (ἐντῳλέγεσθαι) The formula by which the writer reverts to the previous citation. Connect with if we hold fast. The exhortation of Heb 3:12 answered to Psalms 95; so the condition of fulfillment in Hebrews 3:14 is declared to rest on the same Scripture. Only on the ground of what is said in that Psalm does the holding fast come to pass. Rend. therefore, “We are fellows of Christ if we hold the beginning of our confidence steadfast unto the end, seeing it is said,” etc. Hebrews 3:15 ——————————————————————————– While it is said (en tτi legesthai).

Locative case with en of the articular present passive infinitive of legτ, “in the being said.” Thus the author (cf. same phrase in Psalms 42:4) introduces the repeated quotation from Hebrews 3:7-8. Probably it is to be connected with kataschτmen, though it can be joined with parakaleite in Hebrews 3:13 (treating Hebrews 3:14 as a parenthesis).

Hebrews 3:16

Hebrews 3:16 Hebrews 3:16 ————————– τινεςG5100 γαρG1063 FOR SOME ακουσαντεςG191 [G5660] HAVING HEARD παρεπικρανανG3893 [G5656] , αλλG235 BUT ουG3756 NOT παντεςG3956 ALL οιG3588 WHO εξελθοντεςG1831 [G5631] CAME OUT εξG1537 FROM αιγυπτουG125 EGYPT διαG1223 BY μωσεωςG3475 MOSES some: Hebrews 3:9, Hebrews 3:10, Numbers 14:2, Numbers 14:4, Numbers 26:65, Psalms 78:17 not: Numbers 14:24, Numbers 14:30, Numbers 14:38, Deuteronomy 1:36, Deuteronomy 1:38, Joshua 14:7-11, Romans 11:4, Romans 11:5 Exodus 23:21 - provoke him not Numbers 14:11 - provoke Numbers 32:13 - until all 2 Kings 19:3 - blasphemy Jeremiah 44:8 - ye provoke Matthew 17:17 - O faithless Acts 13:18 - about Hebrews 7:8 - he liveth Hebrews 3:16. ———————- Again the apostle wishes his readers to profit by the mistakes of their forefathers. For some indicates that Paul has reference to a certain part of the Jewish people in the wilderness. We may often hear some such a remark as the following: “Of the vast congreation that left Egypt only two ever reached the promised land.” This will be said in spite of the positive statement that the failure to go through did not happen to all that came out of Egypt by Moses. This kind of statement would indicate a greater number of exceptions than only two. Hebrews 3:16 ——————————————————————————– For some, when they had heard, did provoke (τίνεςγὰρἀκούσαντεςπαρεπίκραναν) Rend. who, when they heard, did provoke? The interrogative τίνες calls special attention to those who provoked God. The writer would say, “My warning against apostasy is not superfluous or irrelevant: for, consider: who were they that provoked God? They were those who had fairly begun their journey to Canaan, as you have begun your Christian course. They provoked God, so may you. ——————————————————————————– Howbeit not all (ἀλλ’ οὐπάντες) Wrong. The interrogation should be continued.

Who were they? But (ἀλλ’) why do I ask? Were they not all who came out of Egypt by Moses? They were so numerous that they practically constituted the whole generation of the exodus. So far from its being true that a good ending necessarily follows a good beginning, a whole generation of God’s chosen people failed to reach the Land of Promise because they provoked God. Hebrews 3:16 ——————————————————————————– Who (Tines).

Clearly interrogative, not indefinite (some). ——————————————————————————– Did provoke (parepikranan). First aorist active indicative of parapikrinτ, apparently coined by the LXX like parapikrasmos (Hebrews 3:15) to which it points, exasperating the anger of God. ——————————————————————————– Nay, did not all (all’ ou pantes). “A favourite device of the diatribe style” (Moffatt), answering one rhetorical question with another (Luke 17:8) as in Hebrews 3:17-18, There was a faithful minority mentioned by Paul (1 Corinthians 10:7-8).

Hebrews 3:17

Hebrews 3:17 Hebrews 3:17 ————————– פיףיםG5101 הוG1161 AND WITH WHOM נסןףשקטיףוםG4360 [G5656] WAS HE פוףףבסבךןםפבG5062 FORTY ופחG2094 YEARS? ןץקיG3780 " WAS IT " NOT פןיעG3588 WITH THOSE WHO בלבספחףבףיםG264 [G5660] SINNED, שםG3739 OF WHOM פבG3588 THE ךשכבG2966 ונוףוםG4098 [G5627] FELL וםG1722 IN פחG3588 THE וסחלשG2048 ? with him, Hebrews 3:10 was it: Numbers 26:64, Numbers 26:65, 1 Corinthians 10:1-13 whose: Numbers 14:22, Numbers 14:29, Numbers 14:32, Numbers 14:33, Deuteronomy 2:15, Deuteronomy 2:16, Jeremiah 9:22, Jude 1:5 Genesis 6:6 - grieved Numbers 14:23 - Surely they shall not see Numbers 14:28 - As truly Numbers 14:37 - died Joshua 5:4 - All the Joshua 24:7 - ye dwelt 2 Kings 7:2 - thou shalt see it Psalms 90:7 - For we Psalms 95:10 - Forty Mark 3:5 - grieved John 6:49 - and are 1 Corinthians 10:5 - General Ephesians 4:30 - grieve Hebrews 12:25 - if they Hebrews 3:17. ———————- This verse explains that the forgoing sad fate pertained only to the sinners—those able to be responsible for their actions. Those were the ones only whose carcases fell in the wilderness. The identity of the class that fell is made still more definite in Numbers 14:22-31. By considering these several verses it may be seen that only the men of war are considered when just two were to be permitted to enter the land of promise. We have no definite information as to how many women and children made the entire journey from Egypt to Canaan. Hebrews 3:17 ——————————————————————————– The interrogation still continued. “With whom was he displeased forty years? Was it not with them?” etc. ——————————————————————————– Carcasses (פὰ ךῶכב) N.T.o. lxx for ‏פֶּֽגֶר‎, a corpse. �ῶכןם properly a limb. The idea of dismemberment underlies the use of the word. Comp. Numbers 14:29 (lxx), and 1 Corinthians 10:5, of the rebellious Israelites, who ךבפוףפסώטחףבם ἐם פῃἐסήלῳ were strewn down along in the wilderness. Hebrews 3:17 ——————————————————————————– With them that sinned (tois hamartחsasin).

Dative masculine plural after prosפchthisen (cf. Hebrews 3:10) of the articular first aorist active participle of hamartanפ (hamartחsas, not hamartפn). ——————————————————————————– Carcases (kפla). Old word for members of the body like the feet, in LXX a dead body (Numbers 14:29), here only in N.T.

Hebrews 3:18

Hebrews 3:18 Hebrews 3:18 ————————– τισινG5101 δεG1161 AND TO WHOM ωμοσενG3660 [G5656] SWORE HE μηG3361 εισελευσεσθαιG1525 [G5696] " THAT THEY " SHALL NOT ENTER ειςG1519 INTO τηνG3588 καταπαυσινG2663 αυτουG846 HIS REST, ειG1487 μηG3361 EXCEPT τοιςG3588 TO THOSE WHO απειθησασινG544 [G5660] ? to whom: Hebrews 3:11, Numbers 14:30, Deuteronomy 1:34, Deuteronomy 1:35 but: Numbers 14:11, Numbers 20:12, Deuteronomy 1:26-32, Deuteronomy 9:23, Psalms 106:24-26 Numbers 14:22 - which have Numbers 14:23 - Surely they shall not see Numbers 26:65 - They shall Deuteronomy 1:32 - General 2 Kings 7:20 - General Psalms 78:22 - General Psalms 95:11 - I sware Psalms 106:26 - Therefore Jeremiah 22:5 - I Jeremiah 44:26 - I have sworn Ezekiel 20:15 - I lifted Matthew 25:10 - and the John 20:25 - Except Hebrews 4:2 - not being Hebrews 4:6 - entered Hebrews 4:11 - lest Hebrews 11:6 - without Hebrews 11:31 - believed not Hebrews 3:18. ———————- The ones who were to be unable to enter the land of promise are again mentioned under the general description of them that believed not. Hebrews 3:18 ——————————————————————————- To them that believed not (τοῖςἀπειθήσασιν) Rend. to them that disobeyed. Hebrews 3:18 ——————————————————————————– That they should not enter (mη eiseleusesthai). Negative mη (cf. ei in Hebrews 3:11) and the future middle infinitive in indirect discourse. ——————————————————————————– To them that were disobedient (tois apeithηsasin). Dative masculine plural of the articular first aorist active participle of apeitheτ, active disobedience with which compare apistias in Hebrews 3:12; Hebrews 3:19.

Hebrews 3:19

Hebrews 3:19 Hebrews 3:19 ————————– καιG2532 AND βλεπομενG991 [G5719] WE SEE οτιG3754 THAT ουκG3756 ηδυνηθησανG1410 [G5675] THEY WERE NOT ABLE εισελθεινG1525 [G5629] TO ENTER IN διG1223 ON ACCOUNT OF απιστιανG570 . Mark 16:16, John 3:18, John 3:36, 2 Thessalonians 2:12, 1 John 5:10, Jude 1:5 Numbers 13:31 - General Numbers 14:35 - this evil Deuteronomy 1:32 - General Deuteronomy 9:23 - ye believed 2 Kings 7:20 - General Psalms 78:22 - General Psalms 106:24 - they believed Matthew 17:20 - Because Matthew 25:10 - and the Luke 9:41 - O faithless John 20:25 - Except Romans 11:20 - because Ephesians 5:6 - disobedience Hebrews 3:11 - I sware Hebrews 4:2 - not being Hebrews 4:6 - they Hebrews 4:11 - lest Hebrews 11:6 - without Hebrews 3:19. ———————- All of the shortcomings the Israelites committed in the wilderness are charged up against unbelief. This is significant and teaches the fundamental truth that whenever professed disciples fail to do their duty, it may be laid to their lack of faith. Hebrews 3:19 —————————————————————————– And we see (kai blepomen). Triumphant conclusion of the exegesis of Psalms 95. “So we see.”

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