Hebrews · Chapter 3
Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus;
Who was faithful to him that appointed him, as also Moses was faithful in all his house.
John Wesley
V. 2. His house-The church of Israel, then the peculiar family of God. Numbers 12:7.
Adam Clarke
Verse 2. Who was faithful to him] In Numbers 12:7, God gives this testimony to Moses: My servant Moses-is faithful in all my house; and to this testimony the apostle alludes. House not only means the place where a family dwells, but also the family itself. The whole congregation of Israel was the house or family of God, and God is represented as dwelling among them; and Moses was his steward, and was faithful in the discharge of his office; strictly enforcing the Divine rights; zealously maintaining God’s honour; carefully delivering the mind and will of God to the people; proclaiming his promises, and denouncing his judgments, with the most inflexible integrity, though often at the risk of his life. Jesus Christ has his house-the whole great family of mankind, for all of whom he offered his sacrificial blood to God; and the Christian Church, which is especially his own household, is composed of his own children and servants, among and in whom he lives and constantly resides. He has been faithful to the trust reposed in him as the apostle of God; he has faithfully proclaimed the will of the Most High; vindicated the Divine honour against the corrupters of God’s worship; testified against them at the continual hazard of his life; and, at last, not only died as a victim to cancel sin, but also as a martyr to his faithfulness. Christ’s faithfulness, says Leigh, consists in this: “That he has as fully revealed unto us the doctrine of the Gospel, as Moses did that of the law; and that he hath faithfully performed and fulfilled all the types of himself and all the things signified by Moses’ ceremonies, as Moses hath faithfully and distinctly set them down.”
But there is a sense given to the word נאמן neeman, Numbers 12:7, which we translate faithful, by several of the Jewish writers, which is well worthy of note: it signifies, say they, “one to whom secrets are confided, with the utmost confidence of their being safely and conscientiously kept.” The secret of God was with Moses, but all the treasures of wisdom and knowledge were in Christ. Life and immortality were comparatively secrets till Christ revealed and illustrated them, and even the Divine nature was but little known, and especially the Divine philanthropy, till Jesus Christ came; and it was Jesus alone who declared that GOD whom no man had ever seen. Moses received the secrets of God, and faithfully taught them to the people; Jesus revealed the whole will of God to mankind. Moses was thus faithful to a small part of mankind, viz. the Jewish people; but in this sense Jesus was faithful to all mankind: for he was the light to enlighten the Gentiles, and the glory of his people Israel.
Joseph Benson
Verse 2. Who was faithful to him that appointed him — The sacred penman, entering upon a comparison between Moses and Christ, as he was the apostle of God, or one sent by him to reveal his will, he recommends him to the faith of the Hebrews, under the principal qualification of a person in that office; he was faithful, which faithfulness he further describes by its respect to that act whereby he was appointed by God to the office. God’s apostle is the chief steward or dispenser of his mysteries; and it is principally required in stewards that a man be found faithful. Now the fidelity of a legate, ambassador, or apostle consists principally in the full declaration of the mind and will of him who sent him, as to those ends for which he is sent. Faithfulness respects trust. Our Lord, therefore, must have had a trust committed to him wherein he was faithful. Accordingly he sought not his own glory, but the glory of him that sent him; declaring that he came not in his own, but in his Father’s name, John 5:43. He moreover sealed that truth with his blood, which he came into the world to bear witness to, John 18:37; and greater faithfulness could not be expressed. As also Moses was faithful in all his house — The church of Israel, then the peculiar family of God. The words are an allusion to the testimony which God bare to Moses, Numbers 12:7, My servant Moses is not so, who is faithful in all my house. It is true, Moses failed personally in his faith, and was charged of God that he believed him not, Numbers 20:12; but this was no impeachment of his faithfulness in the special office intended. As he was to reveal Jehovah’s mind, and institute his worship, he was universally faithful; for according to all that God appointed him so did he, Exodus 40:16. He did not conceal any of the divine laws, on account of their disagreeableness to the Israelites; nor did he alter them in the least, to make them acceptable, but delivered the whole law as it was spoken to himself, and formed the tabernacle and the ritual of the worship exactly according to the pattern showed him. In like manner, Christ’s faithfulness consisted in his teaching the doctrines, appointing the laws, and establishing the worship which his Father had ordained for the church.
Joseph Sutcliffe
Verse 1-6. Wherefore, holy brethren, partakers of the heavenly calling, who, as the sons of God, are called to eternal glory, consider the Apostle and Highpriest of our profession, that he unites in his glorious person all the honours of Moses as a prophet, and all the honours of Aaron as a priest, and so far eclipses their glory as the celestial house surpasses the earthly. They were only shadows, he is the substance; they were but servants, he is the Lord, the Son and heir of all. Let us then hold fast our confidence and rejoicing in hope, firm to the end, for the fading tabernacle adumbrates the glory of the temple built of God, which shall remain for ever. Mount Zion above is the mother of us all.
Daniel Whedon
2. Faithful—Perfectly and absolutely true to all his trusts as legate. Appointed—Literally, made. Allusion is here had to 1 Samuel 12:6, where it is said, “the Lord that advanced (Gr. Septuagint, made) Moses and Aaron.” The word, as here applied to Christ, should not be rendered created, as by Alford, but constituted, including, doubtless, his being brought into incarnate existence, not merely his appointment to his legation. As also Moses—This image of a house is suggested by Numbers 12:7: “My servant Moses… is faithful in all mine house.” The word house symbolizes the dispensation, or theocratic kingdom. Here is an analogy between Moses and Christ; they are similar in faithfulness, yet there is a great superiority on one side. House—In this whole passage (verses 2-6) the Greek word for house includes not only the building or material structure, but all the furnishings, family and servants, it contains to make it a complete establishment. And so the word builded, in the following verses, includes not merely the architecture, but the complete establishing, of the house and its contents. His—Many commentators refer here, as in verse 6, to God; but a more natural construction refers them to Moses and to Christ. Each of these divine legates had, under God, (ver. 4,) his own house; yet successively, under Moses and Christ, the house is the same one house, and Christ, as Son, is underlying proprietor even of the house of Moses, who is but servant or steward.
For this man was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honor than the house.
John Wesley
V. 3. He that hath builded it hath more glory than the house-Than the family itself, or any member of it.
Adam Clarke
Verse 3. For this man was counted] As Jesus Christ, in the character of apostle and high priest, is here intended, the word apostle, or this person or personage, should have been supplied, if any, instead of man. Indeed, the pronoun outov should have been translated this person, and this would have referred immediately to Jesus Christ, Hebrews 3:1. More glory than Moses] We have already seen that the apostle’s design is to prove that Jesus Christ is higher than the angels, higher than Moses, and higher than Aaron. That he is higher than the angels has been already proved; that he is higher than Moses he is now proving.
He who hath builded the house] There can be no doubt that a man who builds a house for his own accommodation is more honourable than the house itself; but the house here intended is the Church of God. This Church, here called a house or family, is built by Christ; he is the Head, Governor, Soul and Life of it; he must therefore be greater than Moses, who was only a member and officer in that Church, who never put a stone in this spiritual building but was even himself put in it by the great Architect. Moses was in this house, and faithful in this house; but the house was the house of God, and builded and governed by Christ.
Joseph Benson
Verses 3, 4. For, &c. — The apostle proceeds in this verse, and the three following, with his design of evidencing the excellence of Christ above Moses, as he had done before in reference to angels, and all other revealers of the will of God to the church; the word for denoting the connection of this paragraph with verse 1: “Consider him,” says he; for he is worthy of more glory than Moses. — The church being called the house of God, and that by God himself, the apostle takes advantage of the metaphor to express the dignity of Christ. He that buildeth the house, &c. — The verb kataskeuazw, here used, and rendered to build, signifies to set things in order, Hebrews 9:6. It likewise signifies to form a thing as an artificer doth; in which sense it is applied to Noah’s forming the ark, Hebrews 11:7. In this passage it signifies the forming a church, or religious society, by bestowing on it privileges, and by giving it laws for the direction of its members. And, as the apostle is speaking of the forming of the Christian Church, his meaning is, that Jesus, who formed the Christian Church, is a more honourable or greater person than all the members of that church collectively; consequently greater than any particular member of it. By making this observation, the apostle intimated that Moses, being a member of the Jewish Church, which he formed as God’s servant, and needing its services and privileges equally with the Israelites, he was not to be compared with Jesus, who by his own authority had erected and supported the church in all ages and places, and had need of none of the privileges or services of the church which he had formed. For every house is builded by some man — As the discourse is not concerning a material edifice, but concerning the Jewish and Christian Churches, every house must mean every church or religious society; perhaps also every community, state, or government righteously established, is included in this general expression. But he that built all things — Or all these things, as Beza renders the expression, namely, the whole church, and all the persons that belong to it, or the parts of it, in all ages; the expression all things being properly restrained to the subject treated of, and the word used by the apostle to express the building of the house, plainly declaring that it is the same kind of building he is treating of, and not the absolute creation of all things, which is nowhere expressed by that word; is God — “The words may be so understood as to signify either that God made or built all these things, or that he who made and built all these things is God; the first sense making God the subject, the latter the predicate of the proposition. But as to our purpose, they amount to the same thing; for if he who made them is God, his making of them declares him to be so. And that it is the Lord Christ who is intended in this expression, will appear immediately; for, 1st, If God absolutely, or God the Father be intended, then by the building of all things, the creation of the world is designed; so they all grant who are of that opinion; but that this is not so, we have already demonstrated from the words themselves. 2d, The introduction of God absolutely, and his building of all things in this place, is no way subservient to the apostle’s purpose; for what light or evidence doth this contribute to his principal assertion, namely, that Christ was more honourable than Moses, and that on account of his building the house of God, the confirmation whereof he doth in these words expressly design? 3d, It is contrary to his purpose. For he doth not prove the Lord Christ to be deservedly preferred before Moses, unless he manifest that by his own power he built the house of God in such a manner as Moses was not employed in; whereas, according to this interpretation, he assigns the principal building of the house to another, even the Father, and so overthrows what he had before asserted. This then is that which by these words the apostle intends to declare; namely, the ground and reason whence it is that the house was or could be in that glorious manner built by Christ, even because he is God, and so able to effect it; and by this effect of his power he is manifested so to be.” — Owen.
Joseph Sutcliffe
Verse 1-6. Wherefore, holy brethren, partakers of the heavenly calling, who, as the sons of God, are called to eternal glory, consider the Apostle and Highpriest of our profession, that he unites in his glorious person all the honours of Moses as a prophet, and all the honours of Aaron as a priest, and so far eclipses their glory as the celestial house surpasses the earthly. They were only shadows, he is the substance; they were but servants, he is the Lord, the Son and heir of all. Let us then hold fast our confidence and rejoicing in hope, firm to the end, for the fading tabernacle adumbrates the glory of the temple built of God, which shall remain for ever. Mount Zion above is the mother of us all.
Daniel Whedon
3. This man—Here, as in verse 4, the italics show that the word man is not in the Greek, but is supplied by the translators. The writer uses only the pronoun this one. Builded—Founded, erected, furnished, and filled it with family and domestics. See note on verse 2. Than the house—Moses was, as servant, (verse 5,) part of the house; Christ, as Son, was, under God, instrumental builder, heir, and proprietor. Hence his more glory.
For every house is builded by some man; but he that built all things is God.
John Wesley
V. 4. Now Christ, he that built not only this house, but all things, is God-And so infinitely greater than Moses or any creature.
Adam Clarke
Verse 4. For every house is builded by some man] The literal sense is plain enough: “Every structure plainly implies an, architect, and an end for which it was formed. The architect may be employed by him for whose use the house is intended; but the efficient cause of the erection is that which is here to he regarded.” The word house, here, is still taken in a metaphorical sense as above, it signifies family or Church. Now the general meaning of the words, taken in this sense, is: “Every family has an author, and a head or governor. Man may found families, civil and religious communities, and be the head of these; but God alone is the Head, Author, and Governor, of all the families of the earth; he is the Governor of the universe. But the apostle has a more restricted meaning in the words ta panta, all these things; and as he has been treating of the Jewish and Christian Churches, so he appears to have them in view here. Who could found the Jewish and Christian Church but God? Who could support, govern, influence, and defend them, but himself? Communities or societies, whether religious or civil, may be founded by man; but God alone can build his own Church. Now as all these things could be builded only by God, so he must be God who has built all these things. But as Jesus is the Founder of the Church, and the Head of it, the word GOD seems here to be applied to him; and several eminent scholars and critics bring this very text as a proof of the supreme Deity of Christ: and the apostle’s argument seems to require this; for, as he is proving that Christ is preferred before Moses because he built this house, which Moses could not do, where he to be understood as intimating that this house was built by another, viz. the Father, his whole argument would fall to the ground; and for all this, Moses might be equal, yea, superior to Christ. On this ground Dr. Owen properly concludes: “This then is that which the apostle intends to declare; namely, the ground and reason whence it is that the house was or could be, in that glorious manner, built by Christ, even because he is GOD, and so able to effect it; and by this effect of his power, he is manifested so to be.”
Joseph Benson
Verses 3, 4. For, &c. — The apostle proceeds in this verse, and the three following, with his design of evidencing the excellence of Christ above Moses, as he had done before in reference to angels, and all other revealers of the will of God to the church; the word for denoting the connection of this paragraph with verse 1: “Consider him,” says he; for he is worthy of more glory than Moses. — The church being called the house of God, and that by God himself, the apostle takes advantage of the metaphor to express the dignity of Christ. He that buildeth the house, &c. — The verb kataskeuazw, here used, and rendered to build, signifies to set things in order, Hebrews 9:6. It likewise signifies to form a thing as an artificer doth; in which sense it is applied to Noah’s forming the ark, Hebrews 11:7. In this passage it signifies the forming a church, or religious society, by bestowing on it privileges, and by giving it laws for the direction of its members. And, as the apostle is speaking of the forming of the Christian Church, his meaning is, that Jesus, who formed the Christian Church, is a more honourable or greater person than all the members of that church collectively; consequently greater than any particular member of it. By making this observation, the apostle intimated that Moses, being a member of the Jewish Church, which he formed as God’s servant, and needing its services and privileges equally with the Israelites, he was not to be compared with Jesus, who by his own authority had erected and supported the church in all ages and places, and had need of none of the privileges or services of the church which he had formed. For every house is builded by some man — As the discourse is not concerning a material edifice, but concerning the Jewish and Christian Churches, every house must mean every church or religious society; perhaps also every community, state, or government righteously established, is included in this general expression. But he that built all things — Or all these things, as Beza renders the expression, namely, the whole church, and all the persons that belong to it, or the parts of it, in all ages; the expression all things being properly restrained to the subject treated of, and the word used by the apostle to express the building of the house, plainly declaring that it is the same kind of building he is treating of, and not the absolute creation of all things, which is nowhere expressed by that word; is God — “The words may be so understood as to signify either that God made or built all these things, or that he who made and built all these things is God; the first sense making God the subject, the latter the predicate of the proposition. But as to our purpose, they amount to the same thing; for if he who made them is God, his making of them declares him to be so. And that it is the Lord Christ who is intended in this expression, will appear immediately; for, 1st, If God absolutely, or God the Father be intended, then by the building of all things, the creation of the world is designed; so they all grant who are of that opinion; but that this is not so, we have already demonstrated from the words themselves. 2d, The introduction of God absolutely, and his building of all things in this place, is no way subservient to the apostle’s purpose; for what light or evidence doth this contribute to his principal assertion, namely, that Christ was more honourable than Moses, and that on account of his building the house of God, the confirmation whereof he doth in these words expressly design? 3d, It is contrary to his purpose. For he doth not prove the Lord Christ to be deservedly preferred before Moses, unless he manifest that by his own power he built the house of God in such a manner as Moses was not employed in; whereas, according to this interpretation, he assigns the principal building of the house to another, even the Father, and so overthrows what he had before asserted. This then is that which by these words the apostle intends to declare; namely, the ground and reason whence it is that the house was or could be in that glorious manner built by Christ, even because he is God, and so able to effect it; and by this effect of his power he is manifested so to be.” — Owen.
Joseph Sutcliffe
Verse 1-6. Wherefore, holy brethren, partakers of the heavenly calling, who, as the sons of God, are called to eternal glory, consider the Apostle and Highpriest of our profession, that he unites in his glorious person all the honours of Moses as a prophet, and all the honours of Aaron as a priest, and so far eclipses their glory as the celestial house surpasses the earthly. They were only shadows, he is the substance; they were but servants, he is the Lord, the Son and heir of all. Let us then hold fast our confidence and rejoicing in hope, firm to the end, for the fading tabernacle adumbrates the glory of the temple built of God, which shall remain for ever. Mount Zion above is the mother of us all.
Daniel Whedon
4. Every house—And, therefore, this house—has its special builder. And this divine house-building of the two dispensations is like all others, and pre-eminently so, under the divine all-builder, God. As apostles, neither is independent, both being under, as well as from, a divine Founder, by whom both are appointed. The whole structure is established by God supreme. This attribution of all to God, which perplexes Delitzsch, is in Paul’s style. See 2 Corinthians 1:21, with our note.
And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after;
John Wesley
V. 5. And Moses verily-Another proof of the pre-eminence of Christ above Moses.
Was faithful in all his house, as a servant, for a testimony of the things which were afterwards to be spoken-That is, which was a full confirmation of the things which he afterward spake concerning Christ.
Adam Clarke
Verse 5. As a servant] The fidelity of Moses was the fidelity of a servant; he was not the framer of that Church or house; he was employed, under God, to arrange and order it: he was steward to the Builder and Owner. For a testimony of those things] Every ordinance under the law was typical; every thing bore a testimony to the things which were to be spoken after; i.e. to Jesus Christ, his suffering, death, and the glory which should follow; and to his Gospel in all its parts. The faithfulness of Moses consisted in his scrupulous attention to every ordinance of God; his framing every thing according to the pattern showed him by the Lord; and his referring all to that Christ of whom he spoke as the prophet who should come after him, and should be raised up from among themselves; whom they should attentively hear and obey, on pain of being cut off from being the people of the Lord. Hence our Lord told the Jews, John 5:46: If ye had believed Moses, ye would have believed me, for he wrote of me; “namely;” says Dr. Macknight, “in the figures, but especially in the prophecies, of the law, where the Gospel dispensation, the coming of its Author, and his character as Messiah, are all described with a precision which adds the greatest lustre of evidence to Jesus and to his Gospel.”
Joseph Benson
Verses 5, 6. And Moses verily — Another proof of the pre-eminence of Christ above Moses; was faithful in all his house as a servant — Qerapwn, minister, or officer. In describing the faithfulness of Moses, when, under God, he built the Jewish Church, God called him, (Numbers 12:7,) My servant Moses. From this the apostle justly inferred that Moses was not a legislator, but only a messenger from the legislator, or his minister. This was his place, this his dignity and honour; and it was amplified by the considerations, that he was faithful in his service — was a servant in the house of God — and was not thus employed, and thus faithful, in this or that part, this or that service of God’s house, but in his whole house, and all the concernments of it. Herein was he different from all others in the same service in the Old Testament; one was employed in one part of it, another in another; one to instruct, another to reform it, one to renew a neglected ordinance, another to give new instructions; no one but he was used in the service of the whole house. For a testimony of the things, &c. — That is, because the Jewish Church was designed for a testimony of the things which were afterward to be spoken by Christ and his apostles. This shows that Moses’s faithfulness consisted not only in forming the tabernacle and its services, according to the pattern showed him by God, but in recording all the preceding revelations, exactly as they were discovered to him by the Spirit. For these revelations, equally with the types and figures of the Levitical ritual, were intended to exhibit the things afterward to be spoken by Christ. Hence our Lord said to the Jews, (John 5:46,) Had ye believed Moses, ye would have believed me, for he wrote of me; namely, in the figures, but especially in the prophecies of his law, where the gospel dispensation, the coming of its author, and his character as Messiah, are all described with a precision which adds the greatest lustre of evidence to Jesus and his gospel. See Luke 24:44. But Christ as a Son — That is, was faithful as a Son; over his own house — “Every word proves the asserted pre-eminence of Christ; he is a Son, Moses a servant; he over the house, Moses in the house; he over his own house, Moses in the house of another. The argument of the apostle therefore is obvious.” — Owen. But Pierce objects to this version, over his own house, and thinks the reading ought to be his, that is, God’s house; “1st, Because if the church be Christ’s own house, to speak of him as a Son was improper, by reason that he would have presided over it as its master. 2d, Because the apostle’s argument requires that Christ be faithful to the same person as a Son, to whom Moses was faithful as a servant.” Wherefore his house, he thinks, in this verse, is God’s house or church. Inasmuch, however, as Christ is the heir of all things, it may with the utmost propriety be said that the church is his own house, that is, the house in which he hath not only a trust and office, but also a property; which is appointed for him to inhabit and preside over, and which is still more especially his own, as it was purchased with his own blood, Acts 20:28. Whose house we — All true believers; are — Or shall make it appear that we are, namely, lively stones in the spiritual temple built upon him, 1 Peter 2:5; and inhabited by him, Ephesians 2:20-22; 1 Corinthians 3:16; 6:19; and true members of his family, his servants, yea, even his brethren and sisters; if we hold fast the confidence — Thn parrhsian, properly, the liberty of speech; that is, that bold profession of the Christian faith which in the first age was so dangerous, exposing those who made it frequently to imprisonment and martyrdom, but which was absolutely necessary to the continuance of the gospel in the world; and therefore it was expressly required by Christ, Matthew 10:32, 33. See Hebrews 10:22, 23. The apostle uses another word, namely, upostasiv, to express confidence, as verse 14. And the rejoicing — Or, glorying, as kauchma signifies; of hope — Hope of eternal life founded on God’s promises, namely, the hope which we professed at our baptism; firm — Without declining from or being shaken in it; keeping it up against all that fluctuating uncertainty of mind, which is apt to invade and possess unstable persons; unto the end — That is, as long as we live; not for the present season only, but in all future occurrences until we come to the end of our faith, the final salvation of our souls. Now, in order to this, great care and watchfulness, zeal, diligence, and resolution must be exercised, because of the opposition and violence that will be used to wrest them from us. Hence the exhortation contained in the following paragraph.
Joseph Sutcliffe
Verse 1-6. Wherefore, holy brethren, partakers of the heavenly calling, who, as the sons of God, are called to eternal glory, consider the Apostle and Highpriest of our profession, that he unites in his glorious person all the honours of Moses as a prophet, and all the honours of Aaron as a priest, and so far eclipses their glory as the celestial house surpasses the earthly. They were only shadows, he is the substance; they were but servants, he is the Lord, the Son and heir of all. Let us then hold fast our confidence and rejoicing in hope, firm to the end, for the fading tabernacle adumbrates the glory of the temple built of God, which shall remain for ever. Mount Zion above is the mother of us all.
Daniel Whedon
5. Was faithful—Against the Marcionites, who renounced Moses and the old dispensation, our author is generous and just to Moses. He depreciates not him; he only exalts Christ. The Hebrews are not shocked by any repudiation of their great founder; they are only pointed to a greater. As a servant—Not a slave, but a steward, superior to the family domestics, yet subordinate to the Son. Things… spoken after—Namely, the revelations made in the after, or gospel, dispensation. It was the office of Moses to establish a dispensation which should be a testimony, a witness, a memento of future things to be done and spoken after his dispensation was past. Hence, he is prior in time but subordinate in position and purpose. And our gospel dispensation verifies itself by his testimony.
But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end.
John Wesley
V. 6. But Christ was faithful as a Son; whose house we are, while we hold fast, and shall be unto the end, if we hold fast our confidence in God, and glorying in his promises; our faith and hope.
Adam Clarke
Verse 6. But Christ as a Son over his own house] Moses was faithful as a servant IN the house; Jesus was faithful, as the first-born Son, OVER the house of which he is the Heir and Governor. Here, then, is the conclusion of the argument in reference to Christ’s superiority over Moses. Moses did not found the house or family, Christ did; Moses was but in the house, or one of the family, Christ was over the house as its Ruler; Moses was but servant in the house, Christ was the Son and Heir; Moses was in the house of another, Christ in his own house.
It is well known to every learned reader that the pronoun autou, without an aspirate, signifies his simply; and that with the aspirate, autou, it signifies his own: the word being in this form a contraction, not uncommon, of eautou. If we read autou without the aspirate, then his must refer to God, Hebrews 3:4.
But Christ as a Son over his (that is, God’s) house: if we read autou, with the aspirate, as some editions do, then what is spoken refers to Christ; and the words above convey the same sense as those words, Acts 20:28: Feed the Church of God, which he hath purchased with his own blood. Some editions read the word thus; and it is evident that the edition which our translators used had the word autou, his own, and not autou, his. The Spanish and London Polyglots have the same reading. From the most ancient MSS. we can get no help to determine which is to be preferred, as they are generally written without accents. The two first editions of the Greek Testament, that of Complutum, 1514, and that of Erasmus, 1516, have autou, his; and they are followed by most other editions: but the celebrated edition of Robert Stephens, 1550, has autou, his own. The reading is certainly important; but it belongs to one of those difficulties in criticism which, if the context or collateral evidence do not satisfactorily solve it, must remain in doubt; and every reader is at liberty to adopt which reading he thinks best.
Whose house are we] We Christians are his Church and family; he is our Father, Governor, and Head.
If we hold fast the confidence] We are now his Church, and shall continue to be such, and be acknowledged by him IF we maintain our Christian profession, thn parrhsian, that liberty of access to God, which we now have, and the rejoicing of the hope, i.e. of eternal life, which we shall receive at the resurrection of the dead. The word parrhsia, which is here translated confidence, and which signifies freedom of speech, liberty of access, &c., seems to be used here to distinguish an important Christian privilege. Under the old testament no man was permitted to approach to God: even the very mountain on which God published his laws must not be touched by man nor beast; and only the high priest was permitted to enter the holy of holies, and that only once a year, on the great day of atonement; and even then he must have the blood of the victim to propitiate the Divine justice. Under the Christian dispensation the way to the holiest is now laid open; and we have parrhsian, liberty of access, even to the holiest, by the blood of Jesus. Having such access unto God, by such a Mediator, we may obtain all that grace which is necessary to fit us for eternal glory; and, having the witness of his Spirit in our heart, we have a well grounded hope of endless felicity, and exult in the enjoyment of that hope. But IF we retain not the grace, we shall not inherit the glory.
Joseph Benson
Verses 5, 6. And Moses verily — Another proof of the pre-eminence of Christ above Moses; was faithful in all his house as a servant — Qerapwn, minister, or officer. In describing the faithfulness of Moses, when, under God, he built the Jewish Church, God called him, (Numbers 12:7,) My servant Moses. From this the apostle justly inferred that Moses was not a legislator, but only a messenger from the legislator, or his minister. This was his place, this his dignity and honour; and it was amplified by the considerations, that he was faithful in his service — was a servant in the house of God — and was not thus employed, and thus faithful, in this or that part, this or that service of God’s house, but in his whole house, and all the concernments of it. Herein was he different from all others in the same service in the Old Testament; one was employed in one part of it, another in another; one to instruct, another to reform it, one to renew a neglected ordinance, another to give new instructions; no one but he was used in the service of the whole house. For a testimony of the things, &c. — That is, because the Jewish Church was designed for a testimony of the things which were afterward to be spoken by Christ and his apostles. This shows that Moses’s faithfulness consisted not only in forming the tabernacle and its services, according to the pattern showed him by God, but in recording all the preceding revelations, exactly as they were discovered to him by the Spirit. For these revelations, equally with the types and figures of the Levitical ritual, were intended to exhibit the things afterward to be spoken by Christ. Hence our Lord said to the Jews, (John 5:46,) Had ye believed Moses, ye would have believed me, for he wrote of me; namely, in the figures, but especially in the prophecies of his law, where the gospel dispensation, the coming of its author, and his character as Messiah, are all described with a precision which adds the greatest lustre of evidence to Jesus and his gospel. See Luke 24:44. But Christ as a Son — That is, was faithful as a Son; over his own house — “Every word proves the asserted pre-eminence of Christ; he is a Son, Moses a servant; he over the house, Moses in the house; he over his own house, Moses in the house of another. The argument of the apostle therefore is obvious.” — Owen. But Pierce objects to this version, over his own house, and thinks the reading ought to be his, that is, God’s house; “1st, Because if the church be Christ’s own house, to speak of him as a Son was improper, by reason that he would have presided over it as its master. 2d, Because the apostle’s argument requires that Christ be faithful to the same person as a Son, to whom Moses was faithful as a servant.” Wherefore his house, he thinks, in this verse, is God’s house or church. Inasmuch, however, as Christ is the heir of all things, it may with the utmost propriety be said that the church is his own house, that is, the house in which he hath not only a trust and office, but also a property; which is appointed for him to inhabit and preside over, and which is still more especially his own, as it was purchased with his own blood, Acts 20:28. Whose house we — All true believers; are — Or shall make it appear that we are, namely, lively stones in the spiritual temple built upon him, 1 Peter 2:5; and inhabited by him, Ephesians 2:20-22; 1 Corinthians 3:16; 6:19; and true members of his family, his servants, yea, even his brethren and sisters; if we hold fast the confidence — Thn parrhsian, properly, the liberty of speech; that is, that bold profession of the Christian faith which in the first age was so dangerous, exposing those who made it frequently to imprisonment and martyrdom, but which was absolutely necessary to the continuance of the gospel in the world; and therefore it was expressly required by Christ, Matthew 10:32, 33. See Hebrews 10:22, 23. The apostle uses another word, namely, upostasiv, to express confidence, as verse 14. And the rejoicing — Or, glorying, as kauchma signifies; of hope — Hope of eternal life founded on God’s promises, namely, the hope which we professed at our baptism; firm — Without declining from or being shaken in it; keeping it up against all that fluctuating uncertainty of mind, which is apt to invade and possess unstable persons; unto the end — That is, as long as we live; not for the present season only, but in all future occurrences until we come to the end of our faith, the final salvation of our souls. Now, in order to this, great care and watchfulness, zeal, diligence, and resolution must be exercised, because of the opposition and violence that will be used to wrest them from us. Hence the exhortation contained in the following paragraph.
Joseph Sutcliffe
Verse 1-6. Wherefore, holy brethren, partakers of the heavenly calling, who, as the sons of God, are called to eternal glory, consider the Apostle and Highpriest of our profession, that he unites in his glorious person all the honours of Moses as a prophet, and all the honours of Aaron as a priest, and so far eclipses their glory as the celestial house surpasses the earthly. They were only shadows, he is the substance; they were but servants, he is the Lord, the Son and heir of all. Let us then hold fast our confidence and rejoicing in hope, firm to the end, for the fading tabernacle adumbrates the glory of the temple built of God, which shall remain for ever. Mount Zion above is the mother of us all.
Daniel Whedon
6. But—After this conceded tribute to Moses we next have Christ’s superiority. Moses was in, Christ is over, the house. Own expresses an emphasis not in the Greek; the same pronoun for his is used of Moses (verse 5) and of Christ here. Whose—Referring to Christ. For having established under this striking image of house Christ’s superiority as proprietor of the dispensations, our apostle makes a beautiful transition from this divine proprietorship to the solemn warning against apostasy from Christ, which now follows. We—The writer and his Hebrew Christian brethren. They are now part of the house; they will be permanent part, if. For it is clear that the writer assumes that they are now in possession of a true confidence and rejoicing, which they have only to hold fast. The whole of the remainder of the chapter assumes that they are now true Christians; the exhortation is, to stay just as they are: the great fear is that they will not, but that they will apostatize and finally perish. Confidence—Greek, free, bold utterance; of which the inward foundation is confidence of faith and feeling. Rejoicing—Or, exultation. Confidence is the firm, solid assurance; rejoicing is the joyful hope and glorying built on that solid foundation. Firm—With unmovableness. End of our probationary life. At that end all danger is at an end. We then cannot fall. For though we still be free agents, intrinsically able to choose wrong in the blessed paradise, there is no wrong to choose. Our hearts will be so attuned with the heart of the holy Christ that an unholy emotion cannot enter. Our spirits, filled with the blessed Spirit, can give no entrance to an unholy thought. We are no longer “prisoners of hope,” but prisoners of everlasting joy. We are immovable parts of Christ’s eternal house. The clause unto the end, has been rejected, as being really inserted here from verse 14. Delitzsch thinks our apostle would not use the phrase twice. Unreasonably, for it is truly an emphatic repetition, a repetition of what is really the point of the whole epistle. It is retained by the best authorities; by Tischendorf in the fourth edition of his Testament.
2. Dread warnings against disobedience to the Son, like the Jews’ disobedience to Moses, Hebrews 3:7-4:13.
As Christ stands parallel to Moses, so our Christian Hebrews stand parallel to ancient Israel, and so must take warning by Israel’s fatal example. a. Israel’s failure to attain God’s rest portrayed as warning, 7-11.
Wherefore (as the Holy Ghost saith, To day if ye will hear his voice,
John Wesley
V. 7. Wherefore-Seeing he is faithful, be not ye unfaithful. Psalm 95:7, &c.
Adam Clarke
Verse 7. Wherefore (as the Holy Ghost saith, Today] These words are quoted from Psalm 95:7; and as they were written by David, and attributed here to the Holy Ghost, it proves that David wrote, by the inspiration of God’s Holy Spirit. As these words were originally a warning to the Israelites not to provoke God, lest they should be excluded from that rest which he had promised them, the apostle uses them here to persuade the Christians in Palestine to hold fast their religious privileges, and, the grace they had received, lest they should come short of that state of future glory which Christ had prepared for them. The words strongly imply, as indeed does the whole epistle, the possibility of falling from the grace of God, and perishing everlastingly; and without this supposition these words, and all such like, which make more than two-thirds of the whole of Divine revelation, would have neither sense nor meaning. Why should God entreat man to receive his mercy, if he have rendered this impossible? Why should he exhort a believer to persevere, if it be impossible for him to fall away? What contemptible quibbling have men used to maintain a false and dangerous tenet against the whole tenor of the word of God! Angels fell-Adam fell-Solomon fell-and multitudes of believers have fallen, and, for aught we know, rose no more; and yet we are told that we cannot finally lose the benefits of our conversion! Satan preached this doctrine to our first parents; they believed him, sinned, and fell; and brought a whole world to ruin!
Joseph Benson
Verses 7-9. Having demonstrated the pre-eminence of Christ above Moses in their respective ministries, the apostle, according to his design and usual method, now proceeds to the application of the truth he had evinced, in an exhortation to stability and constancy in faith and obedience. And this he does in a way that adds double force to his exhortation, in that he both reminds them of, and urges upon them the words, testimonies, and examples recorded in the Old Testament, to which they professed a special deference and subjection; and also in that the nature of the example, which he insists upon, is such as supplies him with a new argument for his purpose. Now this is taken from God’s conduct toward them, who were disobedient under the ministry of Moses, which he further explains, verses 15-19. For if God dealt in severity with them who were unbelieving and disobedient, with respect to him who was but a servant in the house, they might easily learn from this what his displeasure would be toward those who should behave so with respect to the Son, who is Lord over the whole house, and whose property all the members of it are. Wherefore — This word shows that what follows is an inference from what precedes; as the Holy Ghost saith — The expression is emphatical, to pneuma to agion, that Spirit, that Holy Spirit, so called by way of eminence; who in an especial manner spake in and by the penmen of the sacred Scriptures, 2 Peter 1:21. The words here quoted are taken from Psalm 95:7, which the apostle tells us (Hebrews 4:7) was written by David. Hence we learn that David wrote his Psalms by inspiration of the Holy Spirit, as our Lord likewise testifies, Matthew 22:43. “The judgments of God executed on sinners in ages past, being designed for the reproof and instruction of those who come after, the Holy Ghost, by David, very properly founded his exhortation to the people of that age upon the sin and punishment of their fathers in the wilderness. And the apostle, for the same reason, fitly applied the words, which the Holy Ghost spake to the people by David, to the Hebrews in his day, to prevent them from hardening their hearts when they heard God’s voice speaking to them in the gospel of his Son.” To-day — Now, at the present time, while the season of grace lasts, and you are favoured with the means thereof; if ye will hear his voice — If ye ever intend, or will consent to do it; harden not your hearts — By inattention, by thoughtlessness, by unbelief, and disobedience. Observe, reader, God speaks by his works, particularly those of creation, providence, and grace, and in and by his word; and to hear him, implies that we hearken to, understand, believe, and obey him; and instead of rejecting his counsel, that we suffer it to enter into our hearts, so as to influence our spirits and conduct; as in the provocation — Parapikrasmw, bitter provocation; that is, as the Israelites hardened their hearts when they provoked me by their strife and murmurings. See Exodus 16:4; 17:2-9; 32:10; Numbers 10:33; 11:3, 33, 35; 12:16; 13:25-32; 14:4-22; Deuteronomy 1:6, 7, 19-22, 34, 35; 2:14; 9:7; 32:51; 1 Corinthians 10:4. In short, their whole story manifests a continued scene of provocation. When — Or where, rather, as the Syriac and Vulgate read the words; for the word when would imply that, at the time of the bitter provocation chiefly referred to, the Israelites had seen God’s works forty years, contrary to the history, which shows that that provocation happened in the beginning of the third year from the going out of Egypt: whereas to read where instead of when, agreeably to the matter of fact, represents God as saying by David, that the Israelites tempted him in the wilderness during forty years, notwithstanding all that time they had seen his miracles. The tempting God, here spoken of, consisted in their calling in question his presence with them, their distrusting his power to help and save them, or his faithfulness to his promises; or their despising ordinary means of help and deliverance, and desiring extraordinary. See note on Psalm 95:8, 9; Matthew 4:7; and proved me — Put my patience to the proof, even while they saw my glorious works both of judgment and mercy; or had proof by experience of my power, providence, goodness, and faithfulness, and that for forty years.
Joseph Sutcliffe
Ver. 7-11. Wherefore, consider what the Holy Ghost saith, when David had rest from his surrounding foes, how he called the Israelites to gratitude, and the gentiles to conversion, saying, To-day if ye will hear his voice, harden not your hearts. Repeat not the sins of your fathers, for by so doing you would sin against greater grace than they ever knew. David, transported by the Spirit, spake of Christ, and the glory that should follow, not only in this world, but also in that which is to come. David foresaw that the jews in the Messiah’s day would reject his ministry, and incur greater evils than those which befel their fathers. See then, he cries, that ye refuse not him that speaketh, for his voice which once shook the earth, shall ultimately shake the heavens also.
Daniel Whedon
7. Wherefore—In view of the fact that your forming a part of Christ’s eternal house depends on your hold fast. Holy Ghost saith—In Psalm 95:7-11. Our author assumes that what the psalm says, the Holy Ghost saith; that is, the psalm is inspired. As—The so corresponding to this as is implied at verse 12, before. Take heed. The Holy Ghost in the ancient psalm utters all the reproofs of 7-11, so (verse 12,) do you take heed. See our note on verse 12. The warning to the old Mosaic era of the house (verse 2) is still sounding from the Holy Ghost in your ears. To-day— Since you have been so little attentive in past days, let this be the day to hear his, God’s, voice.
Harden not your hearts, as in the provocation, in the day of temptation in the wilderness:
John Wesley
V. 8. As in the provocation-When Israel provoked me by their strife and murmurings.
In the day of temptation-When at the same time they tempted me, by distrusting my power and goodness. Exodus 17:7.
Adam Clarke
Verse 8. Harden not your hearts] Which ye will infallibly do, if ye will not hear his voice.
Provocation] parapikrasmov. From para, signifying intensity, and pikrainw, to make bitter; the exasperation, or bitter provocation. “The Israelites provoked God first in the wilderness of Sin, (Pelusium,) when they murmured for want of bread, and had the manna given them, Exodus 16:4. From the wilderness of Sin they journeyed to Rephidim, where they provoked God a second time for want of water, and insolently saying, Is the Lord God among us or not? Exodus 17:2-9, on which account the place was called Massah and Meribah. See “1 Corinthians 10:4”, note 1. From Rephidim they went into the wilderness of Sinai, where they received the law, in the beginning of the third year from their coming out of Egypt. Here they provoked God again, by making the golden calf, Exodus 32:10. After the law was given they were commanded to go directly to Canaan, and take possession of the promised land, Deuteronomy 1:6, 7: God spake unto us in Horeb, saying, Ye have dwelt long enough in this mount: turn you, and take your journey, and go to the mount of the Amorites, and unto all the places nigh thereunto, in the plain, in the hills, and in the vales, and in the south, and by the seaside, to the land if the Canaanites, and unto Lebanon, and unto the great river, the river Euphrates. The Israelites, having received this order, departed from Horeb, and went forward three days’ journey, Numbers 10:33, till they came to Taberah, Numbers 11:3, where they provoked God the fourth time, by murmuring for want of flesh to eat; and for that sin were smitten with a very great plague, Numbers 11:33; this place was called Kibroth-hattaavah, because there they buried the people who lusted. From Kibroth-hattaavah they went to Hazeroth, Numbers 11:35, and from thence into the wilderness of Paran, Numbers 12:16, to a place called Kadesh, Numbers 13:26. Their journey from Horeb to Kadesh is thus described by Moses,
Deuteronomy 1:19-21: And when we departed from Horeb, we went through all that great and terrible wilderness, which you saw by the way of the mountain of the Amorites, as the Lord our God commanded us; and, we came to Kadesh-barnea. And I said unto you, Ye are come unto the mountain of the Amorites, which the Lord our God doth give unto us. Behold, the Lord thy God hath set the land before thee; go up and possess it. But the people proposed to Moses to send spies, to bring them an account of the land, and of its inhabitants, Deuteronomy 1:22. These after forty days returned to Kadesh; and, except Caleb and Joshua, they all agreed in bringing an evil report of the land, Numbers 13:25-32; whereby the people were so discouraged that they refused to go up, and proposed to make a captain, and return into Egypt, Numbers 14:4. Wherefore, having thus shown an absolute disbelief of God’s promises, and an utter distrust of his power, he sware that not one of that generation should enter Canaan, except Caleb and Joshua, but should all die in the wilderness, Numbers 14:20; Deuteronomy 1:34, 35; and ordered them to turn, and get into the wilderness, by the way of the Red Sea. In that wilderness the Israelites, as Moses informs us, sojourned thirty-eight years, Deuteronomy 2:14: And the space in which we came from Kadesh-barnea, until we were come over the brook Zereb, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. Wherefore, although the Israelites provoked God to wrath in the wilderness, from the day they came out of the land of Egypt until their arrival in Canaan, as Moses told them, Deuteronomy 9:7, their greatest provocation, the provocation in which they showed the greatest degree of evil disposition, undoubtedly was their refusing to go into Canaan from Kadesh. It was therefore very properly termed the bitter provocation and the day of temptation, by way of eminence; and justly brought on them the oath of God, excluding them from his rest in Canaan. To distinguish this from the provocation at Rephidim, it is called Meribah-Kadesh,” Deuteronomy 32:51. See Dr. Macknight.
Joseph Benson
Verses 7-9. Having demonstrated the pre-eminence of Christ above Moses in their respective ministries, the apostle, according to his design and usual method, now proceeds to the application of the truth he had evinced, in an exhortation to stability and constancy in faith and obedience. And this he does in a way that adds double force to his exhortation, in that he both reminds them of, and urges upon them the words, testimonies, and examples recorded in the Old Testament, to which they professed a special deference and subjection; and also in that the nature of the example, which he insists upon, is such as supplies him with a new argument for his purpose. Now this is taken from God’s conduct toward them, who were disobedient under the ministry of Moses, which he further explains, verses 15-19. For if God dealt in severity with them who were unbelieving and disobedient, with respect to him who was but a servant in the house, they might easily learn from this what his displeasure would be toward those who should behave so with respect to the Son, who is Lord over the whole house, and whose property all the members of it are. Wherefore — This word shows that what follows is an inference from what precedes; as the Holy Ghost saith — The expression is emphatical, to pneuma to agion, that Spirit, that Holy Spirit, so called by way of eminence; who in an especial manner spake in and by the penmen of the sacred Scriptures, 2 Peter 1:21. The words here quoted are taken from Psalm 95:7, which the apostle tells us (Hebrews 4:7) was written by David. Hence we learn that David wrote his Psalms by inspiration of the Holy Spirit, as our Lord likewise testifies, Matthew 22:43. “The judgments of God executed on sinners in ages past, being designed for the reproof and instruction of those who come after, the Holy Ghost, by David, very properly founded his exhortation to the people of that age upon the sin and punishment of their fathers in the wilderness. And the apostle, for the same reason, fitly applied the words, which the Holy Ghost spake to the people by David, to the Hebrews in his day, to prevent them from hardening their hearts when they heard God’s voice speaking to them in the gospel of his Son.” To-day — Now, at the present time, while the season of grace lasts, and you are favoured with the means thereof; if ye will hear his voice — If ye ever intend, or will consent to do it; harden not your hearts — By inattention, by thoughtlessness, by unbelief, and disobedience. Observe, reader, God speaks by his works, particularly those of creation, providence, and grace, and in and by his word; and to hear him, implies that we hearken to, understand, believe, and obey him; and instead of rejecting his counsel, that we suffer it to enter into our hearts, so as to influence our spirits and conduct; as in the provocation — Parapikrasmw, bitter provocation; that is, as the Israelites hardened their hearts when they provoked me by their strife and murmurings. See Exodus 16:4; 17:2-9; 32:10; Numbers 10:33; 11:3, 33, 35; 12:16; 13:25-32; 14:4-22; Deuteronomy 1:6, 7, 19-22, 34, 35; 2:14; 9:7; 32:51; 1 Corinthians 10:4. In short, their whole story manifests a continued scene of provocation. When — Or where, rather, as the Syriac and Vulgate read the words; for the word when would imply that, at the time of the bitter provocation chiefly referred to, the Israelites had seen God’s works forty years, contrary to the history, which shows that that provocation happened in the beginning of the third year from the going out of Egypt: whereas to read where instead of when, agreeably to the matter of fact, represents God as saying by David, that the Israelites tempted him in the wilderness during forty years, notwithstanding all that time they had seen his miracles. The tempting God, here spoken of, consisted in their calling in question his presence with them, their distrusting his power to help and save them, or his faithfulness to his promises; or their despising ordinary means of help and deliverance, and desiring extraordinary. See note on Psalm 95:8, 9; Matthew 4:7; and proved me — Put my patience to the proof, even while they saw my glorious works both of judgment and mercy; or had proof by experience of my power, providence, goodness, and faithfulness, and that for forty years.
Joseph Sutcliffe
Ver. 7-11. Wherefore, consider what the Holy Ghost saith, when David had rest from his surrounding foes, how he called the Israelites to gratitude, and the gentiles to conversion, saying, To-day if ye will hear his voice, harden not your hearts. Repeat not the sins of your fathers, for by so doing you would sin against greater grace than they ever knew. David, transported by the Spirit, spake of Christ, and the glory that should follow, not only in this world, but also in that which is to come. David foresaw that the jews in the Messiah’s day would reject his ministry, and incur greater evils than those which befel their fathers. See then, he cries, that ye refuse not him that speaketh, for his voice which once shook the earth, shall ultimately shake the heavens also.
Daniel Whedon
8. Provocation… temptation—In Exodus 17:7, at the smiting of the rock to bring water for the murmuring people, it is said that Moses “called the name of the place Massah, [temptation,] and Meribah, [bitterness,] because of the chiding of the children of Israel, and because they tempted the Lord, saying, Is the Lord among us or not.” The word provocation, here, is the Septuagint translation of Meribah, and temptation of Massah. Wilderness—Of Zin.
When your fathers tempted me, proved me, and saw my works forty years.
John Wesley
V. 9. Where your fathers-That hard-hearted and stiff-necked generation. So little cause had their descendants to glory in them. Tempted me-Whether I could and would help them. Proved me-Put my patience to the proof, even while they saw my glorious works both of judgment and mercy, and that for forty years.
Adam Clarke
Verse 9. When your fathers tempted me] It would be better to translate ou where than when, as the Vulgate has done in its ubi; and this translation has been followed by Wiclif, Coverdale, Tindal, and our first translators in general. In my old MS. Bible the 7th, 8th, and 9th verses stand thus:- {Hebrews 3:7-9}
Wherefore as the Holy Gost seith, to-day gif yhe han herde his voyce: nye yhe herden ghour hertis as in wrath-thinge, after the day of temptacioun in desert. Where ghoure fadris temptiden me: provyden and saiden my werkis. Wherefore fourtye yeere I was offendid or wrothe to this generatoun.
In behalf of this translation, Dr. Macknight very properly argues: “The word WHEN implies that, at the time of the bitter provocation, the Israelites had seen God’s works forty years; contrary to the history, which shows that the bitter provocation happened, in the beginning of the third year after the Exodus: whereas the translation where, as well as the matter of fact, represents God as saying, by David, that the Israelites tempted God in the wilderness during forty years, notwithstanding all that time they had seen God’s miracles.”
Joseph Benson
Verses 7-9. Having demonstrated the pre-eminence of Christ above Moses in their respective ministries, the apostle, according to his design and usual method, now proceeds to the application of the truth he had evinced, in an exhortation to stability and constancy in faith and obedience. And this he does in a way that adds double force to his exhortation, in that he both reminds them of, and urges upon them the words, testimonies, and examples recorded in the Old Testament, to which they professed a special deference and subjection; and also in that the nature of the example, which he insists upon, is such as supplies him with a new argument for his purpose. Now this is taken from God’s conduct toward them, who were disobedient under the ministry of Moses, which he further explains, verses 15-19. For if God dealt in severity with them who were unbelieving and disobedient, with respect to him who was but a servant in the house, they might easily learn from this what his displeasure would be toward those who should behave so with respect to the Son, who is Lord over the whole house, and whose property all the members of it are. Wherefore — This word shows that what follows is an inference from what precedes; as the Holy Ghost saith — The expression is emphatical, to pneuma to agion, that Spirit, that Holy Spirit, so called by way of eminence; who in an especial manner spake in and by the penmen of the sacred Scriptures, 2 Peter 1:21. The words here quoted are taken from Psalm 95:7, which the apostle tells us (Hebrews 4:7) was written by David. Hence we learn that David wrote his Psalms by inspiration of the Holy Spirit, as our Lord likewise testifies, Matthew 22:43. “The judgments of God executed on sinners in ages past, being designed for the reproof and instruction of those who come after, the Holy Ghost, by David, very properly founded his exhortation to the people of that age upon the sin and punishment of their fathers in the wilderness. And the apostle, for the same reason, fitly applied the words, which the Holy Ghost spake to the people by David, to the Hebrews in his day, to prevent them from hardening their hearts when they heard God’s voice speaking to them in the gospel of his Son.” To-day — Now, at the present time, while the season of grace lasts, and you are favoured with the means thereof; if ye will hear his voice — If ye ever intend, or will consent to do it; harden not your hearts — By inattention, by thoughtlessness, by unbelief, and disobedience. Observe, reader, God speaks by his works, particularly those of creation, providence, and grace, and in and by his word; and to hear him, implies that we hearken to, understand, believe, and obey him; and instead of rejecting his counsel, that we suffer it to enter into our hearts, so as to influence our spirits and conduct; as in the provocation — Parapikrasmw, bitter provocation; that is, as the Israelites hardened their hearts when they provoked me by their strife and murmurings. See Exodus 16:4; 17:2-9; 32:10; Numbers 10:33; 11:3, 33, 35; 12:16; 13:25-32; 14:4-22; Deuteronomy 1:6, 7, 19-22, 34, 35; 2:14; 9:7; 32:51; 1 Corinthians 10:4. In short, their whole story manifests a continued scene of provocation. When — Or where, rather, as the Syriac and Vulgate read the words; for the word when would imply that, at the time of the bitter provocation chiefly referred to, the Israelites had seen God’s works forty years, contrary to the history, which shows that that provocation happened in the beginning of the third year from the going out of Egypt: whereas to read where instead of when, agreeably to the matter of fact, represents God as saying by David, that the Israelites tempted him in the wilderness during forty years, notwithstanding all that time they had seen his miracles. The tempting God, here spoken of, consisted in their calling in question his presence with them, their distrusting his power to help and save them, or his faithfulness to his promises; or their despising ordinary means of help and deliverance, and desiring extraordinary. See note on Psalm 95:8, 9; Matthew 4:7; and proved me — Put my patience to the proof, even while they saw my glorious works both of judgment and mercy; or had proof by experience of my power, providence, goodness, and faithfulness, and that for forty years.
Joseph Sutcliffe
Ver. 7-11. Wherefore, consider what the Holy Ghost saith, when David had rest from his surrounding foes, how he called the Israelites to gratitude, and the gentiles to conversion, saying, To-day if ye will hear his voice, harden not your hearts. Repeat not the sins of your fathers, for by so doing you would sin against greater grace than they ever knew. David, transported by the Spirit, spake of Christ, and the glory that should follow, not only in this world, but also in that which is to come. David foresaw that the jews in the Messiah’s day would reject his ministry, and incur greater evils than those which befel their fathers. See then, he cries, that ye refuse not him that speaketh, for his voice which once shook the earth, shall ultimately shake the heavens also.
Daniel Whedon
9. Tempted… proved—Made trial—ascertained. Forty years—The perversity of the people at Meribah was at the beginning of this forty years. In the psalm the forty years is in the following verse, measuring the time in which I was grieved. Our author, in thought, measures the same period, though he varies the phrase. It was, also, forty years between the crucifixion and the destruction of Jerusalem and the overthrow of the Jewish race. The period had nearly expired when this epistle was written.
Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways.
John Wesley
V. 10. Wherefore-To speak after the manner of men.
I was grieved-Displeased, offended with that generation, and said, They always err in their hearts-They are led astray by their stubborn will and vile affections.
And-For this reason, because wickedness has blinded their understanding. They have not known my ways-By which I would have led them like a flock.
Into my rest-In the promised land.
Adam Clarke
Verse 10. Wherefore I was grieved] God represents himself as the Father of this great Jewish family, for whose comfort and support he had made every necessary provision, and to whom he had given every proof of tenderness and fatherly affection; and because, they disobeyed him, and walked in that way in which they could not but be miserable, therefore he represents himself as grieved and exceedingly displeased with them. They do alway err in their hearts] Their affections are set on earthly things, and they do not acknowledge my ways to be right-holy, just, and good. They are radically evil; and they are evil, continually. They have every proof, of my power and goodness, and lay nothing to heart. They might have been saved, but they would not. God was grieved on this account. Now, can we suppose that it would have grieved him if, by a decree of his own, he had rendered their salvation impossible?
Joseph Benson
Verses 10, 11. Wherefore — To speak after the manner of men; I was grieved — Highly displeased; with that generation — With the generality of this people; and said, They do always — Notwithstanding all that I have done for them before their eyes; err in their heart — Are led astray by their stubborn will and vile affections; and they have not known my ways — Have not paid any regard to the clear discoveries of my will and design. They saw indeed God’s works, or the ways of his providence, the ways in which he walked toward them; and the ways of his laws were made known to them, the ways wherein he would have had them to walk toward him; and yet it is said of them that they knew not his ways, because they knew them not to any good purpose; they did not know them spiritually and practically. They were not, properly speaking, ignorant of them, but they disliked them, and would not walk in them. So I sware in my wrath — The matter here referred to is recorded Numbers 14:21, &c., where see the notes. It must be observed, when in Scripture human parts and passions are ascribed to God, it is not because these parts and passions do really exist in God, but that way of speaking is used to give us some idea of his attributes and operations, accommodated to our manner of conceiving things. We are not to suppose that, when God said he sware in his wrath, he felt the passion of wrath as men, when provoked, are wont to do; but that he acted on that occasion as men do who are moved by anger. He declared by an oath his fixed resolution to punish the unbelieving Israelites, by excluding them for ever from his rest in Canaan, because they refused to go into that country when he commanded them; and to show that this punishment was not too severe, God, by the mouth of David, spoke of their tempting him all the forty years they were in the wilderness.
Joseph Sutcliffe
Ver. 7-11. Wherefore, consider what the Holy Ghost saith, when David had rest from his surrounding foes, how he called the Israelites to gratitude, and the gentiles to conversion, saying, To-day if ye will hear his voice, harden not your hearts. Repeat not the sins of your fathers, for by so doing you would sin against greater grace than they ever knew. David, transported by the Spirit, spake of Christ, and the glory that should follow, not only in this world, but also in that which is to come. David foresaw that the jews in the Messiah’s day would reject his ministry, and incur greater evils than those which befel their fathers. See then, he cries, that ye refuse not him that speaketh, for his voice which once shook the earth, shall ultimately shake the heavens also.
Daniel Whedon
10. That generation—Of the forty years. Heart—Note, Romans 10:10. Not known—Not merely a passive ignorance, but a positive ignoring, a refusing to know. My ways—My works, in verse 9, were the divine miracles and revelations; my ways, here, are the Lord’s righteous dealings with free-agents. They had so ignored God’s ways and modes of government as to act as if there were no God.
So I swear in my wrath, They shall not enter into my rest.)
Adam Clarke
Verse 11. So I sware in my wrath] God’s grief at their continued disobedience became wrath at their final impenitence, and therefore he excluded them from the promised rest.
Joseph Benson
Verses 10, 11. Wherefore — To speak after the manner of men; I was grieved — Highly displeased; with that generation — With the generality of this people; and said, They do always — Notwithstanding all that I have done for them before their eyes; err in their heart — Are led astray by their stubborn will and vile affections; and they have not known my ways — Have not paid any regard to the clear discoveries of my will and design. They saw indeed God’s works, or the ways of his providence, the ways in which he walked toward them; and the ways of his laws were made known to them, the ways wherein he would have had them to walk toward him; and yet it is said of them that they knew not his ways, because they knew them not to any good purpose; they did not know them spiritually and practically. They were not, properly speaking, ignorant of them, but they disliked them, and would not walk in them. So I sware in my wrath — The matter here referred to is recorded Numbers 14:21, &c., where see the notes. It must be observed, when in Scripture human parts and passions are ascribed to God, it is not because these parts and passions do really exist in God, but that way of speaking is used to give us some idea of his attributes and operations, accommodated to our manner of conceiving things. We are not to suppose that, when God said he sware in his wrath, he felt the passion of wrath as men, when provoked, are wont to do; but that he acted on that occasion as men do who are moved by anger. He declared by an oath his fixed resolution to punish the unbelieving Israelites, by excluding them for ever from his rest in Canaan, because they refused to go into that country when he commanded them; and to show that this punishment was not too severe, God, by the mouth of David, spoke of their tempting him all the forty years they were in the wilderness.
Joseph Sutcliffe
Ver. 7-11. Wherefore, consider what the Holy Ghost saith, when David had rest from his surrounding foes, how he called the Israelites to gratitude, and the gentiles to conversion, saying, To-day if ye will hear his voice, harden not your hearts. Repeat not the sins of your fathers, for by so doing you would sin against greater grace than they ever knew. David, transported by the Spirit, spake of Christ, and the glory that should follow, not only in this world, but also in that which is to come. David foresaw that the jews in the Messiah’s day would reject his ministry, and incur greater evils than those which befel their fathers. See then, he cries, that ye refuse not him that speaketh, for his voice which once shook the earth, shall ultimately shake the heavens also.
Daniel Whedon
11. I sware—Made an affirmation, to be held as sure and firm as the divine existence. So Numbers 14:21, “As truly as I live;” and verses 28, 29, “As truly as I live… your carcasses shall fall in this wilderness.” My rest— To the Israelites the words meant a failure to attain Canaan; with the deeper implications underlying of a death under the divine wrath. To the spiritual Israel the literal Canaan had no significance except as a type of the eternal rest.
b. Application of Israel’s sad example in warning to you, 12-15.
Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.
John Wesley
V. 12. Take heed, lest there be in any of you-As there was in them. An evil heart of unbelief-Unbelief is the parent of all evil, and the very essence of unbelief lies in departing from God, as the living God-The fountain of all our life, holiness, happiness.
Adam Clarke
Verse 12. Take heed, brethren, lest there be in any of you] Take warning by those disobedient Israelites; they were brought out of the house of bondage, and had the fullest promise of a land of prosperity and rest. By their disobedience they came short of it, and fell in the wilderness. Ye have been brought from the bondage of sin, and have a most gracious promise of an everlasting inheritance among the saints in light; through unbelief and disobedience they lost their rest, through the same ye may lose yours. An evil heart of unbelief will head away from the living God. What was possible in their case, is possible in yours. The apostle shows here five degrees of apostasy: 1. Consenting to sin, being deceived by its solicitations. 2. Hardness of heart, through giving way to sin. 3. Unbelief in consequence of this hardness which leads them to call even the truth of the Gospel in question. 4. This unbelief causing them to speak evil of the Gospel, and the provision God has made for the salvation of their souls. 5. Apostasy itself, or falling off from the living God; and thus extinguishing all the light that was in them, and finally grieving the Spirit of God, so that he takes his flight, and leaves them to a seared conscience and reprobate mind. See Leigh. He who begins to give the least way to sin is in danger of final apostasy; the best remedy against this is to get the evil heart removed, as one murderer in the house is more to be dreaded than ten without.
Joseph Benson
Verses 12, 13. Take heed — Blepete, see to it, consider, use care and circumspection; brethren, lest — Mhpote, lest at any time; there be in any of you — As there was in your forefathers of old; he speaks to them collectively, to take care that none might be found among them with such a heart as he guards them against, and consequently his caution concerned every individual of them; an evil heart of unbelief — Unbelief is the parent of all evil, and the very essence of it lies in departing frown God, as the living God — The fountain of all our life, holiness, and happiness. For as faith draws near to him in the consideration and knowledge of him, in beholding his glory, in desire after him, gratitude to him, and delight in him; continually aspiring after a conformity to him, and longing to enjoy union and communion with him; so unbelief produces directly contrary effects, rendering the mind averse to approach God in these respects and for these purposes, disliking and shunning all intercourse with him. It is distinguished by some into negative and positive. Negative unbelief is wherever any believe not, or have not faith, because they have not yet had the means of believing, namely, the Scriptures, or the truths declared in them, as the heathen nations. Such, supposing they believe and lay to heart the truths of what is called natural religion, cannot be said to have in them an evil heart of unbelief. 2d, Positive unbelief is where men believe not, though they enjoy the means of faith. This latter is here meant, and in it consist some of the highest workings of the depraved nature of man; it being, on many accounts, the greatest provocation of God that a creature can be guilty of. For it is an opposition to God in all the perfections of his nature, and in the whole revelation of his will. And therefore the gospel, which is a declaration of grace, mercy, and pardon, and which indeed condemns all sin, yet denounces final condemnation only against this sin, he that believeth not shall be damned, Mark 16:16.
Observe reader, the apostle’s caution against a heart of unbelief implies two things: 1st, That we take heed lest, through refusing to consider the evidence of the truth, or the goodness and excellence of the things proposed to be embraced by our faith, we should continue in our natural unbelief, and never attain faith. 2d, Lest we should reject or decline from the faith after it has been received, through neglect of the means which minister to its continuance and increase, namely, the word of God, prayer, Christian fellowship, the Lord’s supper, &c.; through yielding to the temptations of the devil, the world and the flesh, and to the love of sin; through unwatchfulness and the neglect of self-denial and mortification; through relapsing into our former habits, and imitating the spirit and conduct of the carnal and worldly part of mankind around us; — through fear of reproach, of ill-usage and persecution from those that are enemies to the truth and grace of God. As a powerful means to prevent this from being the case, the apostle adds, exhort one another, &c. — It is justly observed by Dr. Owen, that “many practical duties are neglected because they are not understood, and they are not understood because they are supposed to have no difficulty in them.” The duty of constant exhortation, that is, of persuading men to constancy and growth in faith, love, and obedience, to watchfulness and diligence in the ways of God, and attention to every duty which we owe to God, our neighbour, and ourselves, is the most important part of the ministerial office. It is, however, not confined to ministers: it must also be mutual among believers; and, in order to the right performance of it, the following things are necessary: 1st, A deep concern for one another’s salvation and growth in grace. 2d, Wisdom and understanding in divine things. 3d, Care that only words of truth and soberness be spoken, for only such words will be attended with authority, and have the desired effect. 4th, Avoiding those morose and severe expressions which savour of unkindness, and using words of mildness, compassion, tenderness, and love, at least toward such as are well-disposed, and desirous to know and do the will of God. 5th, Avoiding levity, and always speaking with seriousness. 6th, Attention to time, place, persons, occasions, circumstances. 7th, A suitable example in the persons exhorting, giving weight and influence to every advice that is given, in imitation of the apostle, who could say, Be ye followers of me as I am of Christ. 8th, We must be unwearied in this duty, and exhort one another daily; and that not only in appointed meetings, but in every proper season, and on all fit occasions, whenever we happen to be in company one with another: and, lastly, while it is called today — While the season for doing it continues; and therefore now, without delay, the time for performing this duty being both very short and very uncertain.
As a motive impelling to the practice recommended, the apostle adds, lest any of you be hardened — That is, 1st, Rendered blind and insensible as to the nature, excellence, necessity, and importance of spiritual things: 2d, impenetrable to mercy or justice, promises or threatenings; to the word, providence, or grace of God; stubborn and irreclaimable: 3d, Abandoned, and finally given up of God to sin and its consequences. It should be well observed, that this awful effect is not usually produced suddenly, and all at once, but by slow degrees, and perhaps insensibly, just as the hand of a labouring man is wont gradually to contract a callousness. It is effected, the apostle says, by the deceitfulness of sin, probably first by yielding to, instead of resisting and mortifying, sinful dispositions and corrupt passions, which by degrees produce those sinful practices, which, 1st, Not only grieve, but quench and do despite to the Spirit of grace, and cause him to withdraw his influences from us. 2d, The mind becomes hereby indisposed, and averse to attend to, or to obey, the voice of God in his word or providence, to consider or to yield to his counsel and authority. Hereby, 3d, The conscience is stupified, the will, affections, and all the powers of the soul are preoccupied and engaged in the service of sin and Satan, of the world and the flesh. The apostle terms sin deceitful, because it promises the satisfaction it never yields: persuades us we may venture to yield a little to its solicitations, but need not go far; — that we may yield at this time, this once, but need not afterward; — that we may and can repent and reform when we will; — that God will not be extreme to mark little things; — and that he is merciful, and will not be so strict as ministers are wont to urge, in fulfilling his threatenings.
Joseph Sutcliffe
Ver. 12. Take heed, brethren, lest there be in any of you an evil heart of unbelief, with regard to the person of Christ, and the truth of the gospel. This caution must not be lightly passed over. Unbelief is the first sin that entered the heart; it hides itself lest it should be perceived. Satan said, ye shall not surely die. It excludes a God of retribution from his works. It is essential wickedness, or as the text says, an evil heart of unbelief. It places its happiness in concupiscence, and flatters itself with exemption from punishment. It hardens the heart to brave the bolt of justice, pleading every excuse for sin. It hurries men to apostasy, departing from the living God, and super-induces final destruction. It was unbelief that precipitated the Egyptians into the sea, that excluded the Israelites from Canaan, that finally burned Jerusalem, and scattered the jews over the face of the whole earth. Take heed, brethren, lest it also remove your candlestick, and destroy the unbelieving world.
The apostle prescribes the remedies: Let us fear, let us exhort one another daily. Let us strike at the root of indwelling corruption, and mortify the daring usurpations of pride. Let us converse daily with the glorious objects of our hope, that all the habitudes of piety and holiness may be formed in the heart.
Daniel Whedon
12. Take heed—To be connected immediately with the as of verse 7, where see note. As the Holy Ghost gave the warnings of verses 7-12, so, in accordance therewith, do you take heed of apostatizing as your fathers apostatized and perished. In any of you—You, emphatic; in… you, as in the lost apostates of old. And our author assumes that to apostatize from Christ is not merely to relapse into a harmless Judaism; it is to fall into sin and death. Heart of unbelief—For unbelief of divine truth springs from all evil temper. If men’s hearts were right, their belief would be right. The drunkard will not believe the truths of temperance doctrines because he loves ardent spirits. The knave will not believe the precepts of conscience because he loves the gains of fraud. The atheist rejects God because he dislikes God. Note on John 3:18-21. And so the Hebrew was liable to relapse from Christ from disgust at the sufferings and lowliness of Christ. In departing—The unbelief would result in, be exerted in, nay, consist in, departing. The evil heart, the unbelief, and the departing, all fuse into each other and become one. Living God—The Old Testament phrase to distinguish Jehovah from the unliving idols. But our author boldly assumes that the living God has deserted old Judaism, and is in and with the Christian Church. To desert Christ is to desert the living God.
But exhort one another daily, while it is called To day; lest any of you be hardened through the deceitfulness of sin.
John Wesley
V. 13. But, to prevent it, exhort one another, while it is called To-day-This to-day will not last for ever. The day of life will end soon, and perhaps the day of grace yet sooner.
Adam Clarke
Verse 13. But exhort one another daily] This supposes a state of chose Church fellowship, without which they could not have had access to each other.
While it is called to-day] Use time while you have: it, for by and by there will be no more present time; all will be future; all will be eternity. Daily signifies time continued. To-day, all present time. Your fathers said: Let us make ourselves a captain, and return back unto Egypt, Numbers 14:4. Thus they exhorted each other to depart from the living God. Be ye warned by their example; let not that unbelieving heart be in you that was in them; exhort each other daily to cleave to the living God; lest, if ye, do not, ye, like them, may be hardened through the deceitfulness of sin.
Joseph Benson
Verses 12, 13. Take heed — Blepete, see to it, consider, use care and circumspection; brethren, lest — Mhpote, lest at any time; there be in any of you — As there was in your forefathers of old; he speaks to them collectively, to take care that none might be found among them with such a heart as he guards them against, and consequently his caution concerned every individual of them; an evil heart of unbelief — Unbelief is the parent of all evil, and the very essence of it lies in departing frown God, as the living God — The fountain of all our life, holiness, and happiness. For as faith draws near to him in the consideration and knowledge of him, in beholding his glory, in desire after him, gratitude to him, and delight in him; continually aspiring after a conformity to him, and longing to enjoy union and communion with him; so unbelief produces directly contrary effects, rendering the mind averse to approach God in these respects and for these purposes, disliking and shunning all intercourse with him. It is distinguished by some into negative and positive. Negative unbelief is wherever any believe not, or have not faith, because they have not yet had the means of believing, namely, the Scriptures, or the truths declared in them, as the heathen nations. Such, supposing they believe and lay to heart the truths of what is called natural religion, cannot be said to have in them an evil heart of unbelief. 2d, Positive unbelief is where men believe not, though they enjoy the means of faith. This latter is here meant, and in it consist some of the highest workings of the depraved nature of man; it being, on many accounts, the greatest provocation of God that a creature can be guilty of. For it is an opposition to God in all the perfections of his nature, and in the whole revelation of his will. And therefore the gospel, which is a declaration of grace, mercy, and pardon, and which indeed condemns all sin, yet denounces final condemnation only against this sin, he that believeth not shall be damned, Mark 16:16.
Observe reader, the apostle’s caution against a heart of unbelief implies two things: 1st, That we take heed lest, through refusing to consider the evidence of the truth, or the goodness and excellence of the things proposed to be embraced by our faith, we should continue in our natural unbelief, and never attain faith. 2d, Lest we should reject or decline from the faith after it has been received, through neglect of the means which minister to its continuance and increase, namely, the word of God, prayer, Christian fellowship, the Lord’s supper, &c.; through yielding to the temptations of the devil, the world and the flesh, and to the love of sin; through unwatchfulness and the neglect of self-denial and mortification; through relapsing into our former habits, and imitating the spirit and conduct of the carnal and worldly part of mankind around us; — through fear of reproach, of ill-usage and persecution from those that are enemies to the truth and grace of God. As a powerful means to prevent this from being the case, the apostle adds, exhort one another, &c. — It is justly observed by Dr. Owen, that “many practical duties are neglected because they are not understood, and they are not understood because they are supposed to have no difficulty in them.” The duty of constant exhortation, that is, of persuading men to constancy and growth in faith, love, and obedience, to watchfulness and diligence in the ways of God, and attention to every duty which we owe to God, our neighbour, and ourselves, is the most important part of the ministerial office. It is, however, not confined to ministers: it must also be mutual among believers; and, in order to the right performance of it, the following things are necessary: 1st, A deep concern for one another’s salvation and growth in grace. 2d, Wisdom and understanding in divine things. 3d, Care that only words of truth and soberness be spoken, for only such words will be attended with authority, and have the desired effect. 4th, Avoiding those morose and severe expressions which savour of unkindness, and using words of mildness, compassion, tenderness, and love, at least toward such as are well-disposed, and desirous to know and do the will of God. 5th, Avoiding levity, and always speaking with seriousness. 6th, Attention to time, place, persons, occasions, circumstances. 7th, A suitable example in the persons exhorting, giving weight and influence to every advice that is given, in imitation of the apostle, who could say, Be ye followers of me as I am of Christ. 8th, We must be unwearied in this duty, and exhort one another daily; and that not only in appointed meetings, but in every proper season, and on all fit occasions, whenever we happen to be in company one with another: and, lastly, while it is called today — While the season for doing it continues; and therefore now, without delay, the time for performing this duty being both very short and very uncertain.
As a motive impelling to the practice recommended, the apostle adds, lest any of you be hardened — That is, 1st, Rendered blind and insensible as to the nature, excellence, necessity, and importance of spiritual things: 2d, impenetrable to mercy or justice, promises or threatenings; to the word, providence, or grace of God; stubborn and irreclaimable: 3d, Abandoned, and finally given up of God to sin and its consequences. It should be well observed, that this awful effect is not usually produced suddenly, and all at once, but by slow degrees, and perhaps insensibly, just as the hand of a labouring man is wont gradually to contract a callousness. It is effected, the apostle says, by the deceitfulness of sin, probably first by yielding to, instead of resisting and mortifying, sinful dispositions and corrupt passions, which by degrees produce those sinful practices, which, 1st, Not only grieve, but quench and do despite to the Spirit of grace, and cause him to withdraw his influences from us. 2d, The mind becomes hereby indisposed, and averse to attend to, or to obey, the voice of God in his word or providence, to consider or to yield to his counsel and authority. Hereby, 3d, The conscience is stupified, the will, affections, and all the powers of the soul are preoccupied and engaged in the service of sin and Satan, of the world and the flesh. The apostle terms sin deceitful, because it promises the satisfaction it never yields: persuades us we may venture to yield a little to its solicitations, but need not go far; — that we may yield at this time, this once, but need not afterward; — that we may and can repent and reform when we will; — that God will not be extreme to mark little things; — and that he is merciful, and will not be so strict as ministers are wont to urge, in fulfilling his threatenings.
Daniel Whedon
13. Exhort one another—Literal Greek, exhort yourselves. Be an entire, collective, self-exhorting Church. Let a man exhort himself, and each one exhort the other, and all exhort all. In this time of trial and dismay, mutual encouragement was the common duty. Daily—For each day has its danger and needs its warning and its cheer. Called to-day—As long as we live to use the word to-day. Note, John 9:4. While our probationary day lasts, and earnestly before the hastening night comes. Any of you—For the Church’s exhortation of itself should not be solely collective. Each individual soul is infinitely important. Hardened—Become spiritually insensible and hard. Deceitfulness of sin—Sin, the hardener and deadener of the soul, is a deceiver. It masks its own ugliness with false beauty. It cheats us with false appearances of goodness. It entangles with sophistries. The pure heart needs constant warning and watching against its deceptions. To the wavering Hebrew the deceitfulness of sin suggested that to adhere to a crucified Messiah was disgraceful; that the old temple worship was honourable; that it was more profitable and advantageous to agree with the popular religion and renounce Jesus.
For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end;
John Wesley
V. 14. For we are made partakers of Christ-And we shall still partake of him and all his benefits, if we hold fast our faith unto the end. If-But not else; and a supposition made by the Holy Ghost is equal to the, strongest assertion. Both the sentiment and the manner of expression are the same as Hebrews 3:6.
Adam Clarke
Verse 14. For we are made partakers of Christ] Having believed in Christ as the promised Messiah, and embraced the whole Christian system, they were consequently made partakers of all its benefits in this life, and entitled to the fulfilment of all its exceeding great and precious promises relative to the glories of the eternal world. The former they actually possessed, the latter they could have only in case of their perseverance; therefore the apostle says, If we hold fast the beginning of our confidence steadfast unto the end, i.e. of our life. For our participation of glory depends on our continuing steadfast in the faith, to the end of our Christian race.
The word upostasiv, which we here translate confidence, from upo, under, and isthmi, to place or stand, signifies properly a basis or foundation; that on which something else is builded, and by which it is supported. Their faith in Christ Jesus was this hypostasis or foundation; on that all their peace, comfort, and salvation were builded. If this were not held fast to the end, Christ, in his saving influences, could not be held fast; and no Christ, no heaven. He who has Christ in him, has the well-founded hope of glory; and he who is found in the great day with Christ in his heart, will have an abundant entrance into eternal glory.
Joseph Benson
Verse 14. For we are made partakers of Christ — Of all the blessings procured by his death, and offered in his gospel, even of pardon, holiness, and eternal life; if we hold — If we retain with constancy and perseverance; the beginning of our confidence — That is, the confidence or trust we have begun to place in him; steadfast — Bebaian, firm; unto the end — Of our lives, whatever difficulties or oppositions may arise. Dr. Owen (who, by being partakers of Christ, understands our having an interest in his nature, by the communication of his Spirit, as Christ had in ours by the assumption of our flesh) interprets the word upostasiv, here rendered confidence, of that union which we are bound to preserve and maintain with Christ, or of our subsistence in him, our abiding in him as the branches in the vine, observing, “So the word very properly signifies, and so it is here emphatically used.” He adds, “the beginning of our subsistence in Christ, and of our engagements to him, is, for the most part, accompanied with much love and other choice affections, resolution, and courage; which, without great care and watchfulness, we are very ready to decay in and fall from.”
Joseph Sutcliffe
Ver. 14. We are made partakers of Christ, if we hold fast the beginning of our confidence stedfast to the end. This exhortation is built on our Saviour’s words: he that endureth to the end shall be saved. The faithful souls shall participate with Christ, as the members of the body participate with the head. If we do not hold fast the christian faith, if we cast away our confidence, and draw back, we have no promise of eternal life in Christ. On the contrary we are classed with those who fell short of the promised land.
Daniel Whedon
14. Are made—Both in the English and the Greek the verb assumes a standpoint beyond the end; that is, at the judgment day, and is, therefore, expressively indicative of the future. The beginning of our confidence— Our commencement of Christian life. To begin, do well, and then fail, is to lose all the reward of our previous righteousness. The end—Of our day of probation.
While it is said, To day if ye will hear his voice, harden not your hearts, as in the provocation.
Adam Clarke
Verse 15. While it is said, To-day] You may see the necessity of perseverance from the saying, “Today, if ye will hear his voice,” therefore harden not your hearts-do not neglect so great a salvation; hold fast what ye have obtained, and let no man take your crown. See on Hebrews 3:7-9, and Hebrews 3:12.
Daniel Whedon
15. While—Verses 14 and 15 are, it is to be noted, a single sentence. While refers to hold steadfast in verse 14. We finally partake Christ if we hold steadfast, or persevere while the to-day of warning and probation lasts.
c. Was it not the unbelievers who failed of that rest? Then let us fear, 16-4:2. This paragraph is a series of questions impressing upon the Hebrews the fact that the underlying cause of Israel’s destruction in the wilderness was one—unbelief. Verse 19. This furnishes basis for an inferential exhortation against apostasy by this same unbelief, commencing with the therefore of Hebrews 4:1, and extending to Hebrews 4:16.
For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses.
John Wesley
V. 16. Were they not all that came out of Egypt-An awful consideration! The whole elect people of God (a very few excepted) provoked God presently after their great deliverance, continued to grieve his Spirit for forty years, and perished in their sin!
Adam Clarke
Verse 16. For some, when they had heard, did provoke] There is a various reading here, which consists merely in the different placing of an accent, and yet gives the whole passage a different turn:-tinev, from tiv, who, if read with the accent on the epsilon, tinev, is the plural indefinite, and signifies some, as in our translation; if read with the accent on the iota, tinev, it has an interrogative meaning; and, according to this, the whole clause, tinev gar akousantev parepikranan: But who were those hearers who did bitterly provoke? alloJv pantev oi exelqontev ex aiguptou dia mwsewv; Were they not all they who came out of the land of Egypt by Moses? Or, the whole clause may be read with one interrogation: But who were those hearers that did bitterly provoke, but all those who came out of Egypt by Moses? This mode of reading is followed by some editions, and by Chrysostom and Theodoret, and by several learned moderns. It is more likely that this is the true reading, as all that follows to the end of the 18th verse is a series of interrogations. Should it be said that all did not provoke, for Joshua and Caleb are expressly excepted; I answer, that the term all may be with great propriety used, when out of many hundreds of thousands only two persons were found who continued faithful. To these also we may add the priests and the whole tribe of Levi, who, it is very likely, did not provoke; for, as Dr. Macknight very properly remarks, they were not of the number of those who were to fight their way into Canaan, being entirely devoted to the service of the sanctuary. See Numbers 1:3, 45, and Numbers 1:49. And therefore what remained of them after forty years, no doubt, entered Canaan; for it appears from Numbers 34:17, and Joshua 24:33, that Eleazar, the son of Aaron, was one of those who did take possession of Canaan. Should it be still said our version appears to be most proper, because all did not provoke; it may be answered, that the common reading, tinev, some, is too contracted in its meaning to comprehend the hundreds of thousands who did rebel.
Joseph Benson
Verse 16. For some, &c. — As if he had said, You have need to attend; be watchful and circumspect. For some — Yea, many; when they had heard — The voice of God in giving the law, and the various instructions which God granted them in the wilderness; did provoke — Literally, bitterly provoke, that is, God, whose voice they heard. By this consideration the apostle enforces his exhortation; when the people, says he, of old heard the voice of God in that dispensation of his law and grace which was suited to their condition, some of them provoked God; and whereas those also may do so who hear his voice in the dispensation of the gospel, it concerns all that hear it to take care that they be not disobedient; for, under every dispensation, dreadful is the consequence of abused mercy. Howbeit, not all that came out of Egypt — In the preceding discourse the apostle had expressed the sin and punishment of the people indefinitely, so as to appear at first view to include the whole generation in the wilderness; but here he makes an exception, which may refer to three sorts of persons. First, Those who were under twenty years of age in the second year after their coming out of Egypt, and who were not numbered in the wilderness of Sinai. See Numbers 1:1, 3. For of those that were then numbered, there was not a man left save Caleb and Joshua, but they all died, because of their provocation. Secondly, the tribe of Levi; for the threatening and oath of God was only against them that were numbered, and Moses was expressly commanded not to number the Levites; although it is much to be feared that the generality of this tribe also provoked and fell. Thirdly, Caleb and Joshua are excepted; and indeed seem here to be principally intended. Now the apostle thus expresses the limitation of his former general assertion, that he might enforce his exhortation by the example of them who believed and obeyed the voice of God, and therefore entered into his rest; as well as of those who provoked, and therefore were prohibited from entering it. So that he draws his argument not only from the severity of God, which at the first view seems to be only set forth, but also from his implied faithfulness and mercy.
Daniel Whedon
16. Some—It is a query (depending on the Greek accent upon the Greek word for some) whether this verse is affirmation or question. If it be an affirmation, the meaning then is, some provoked, but not all. But the provokers, in fact, were all with an exceptional two—Caleb and Joshua, Nor does the train of thought require a depreciation of the practically all into a some. On the contrary, the force of our author’s strain of warning here is increased rather by emphasizing the all, and overlooking the exceptions. The obvious interpretation, therefore, is to bring the verse into interrogative form, in accordance with the series of five interrogations, of which this verse contains two. Read thus: For who, when they heard, did provoke? Was it not all that came out of Egypt by Moses? The for, then, refers to the danger implied in the if of verse 14; the danger of failing, as the mass of Israel did, of attaining rest in Christ. The for, therefore, introduces the whole drift of the following interrogations. The series of questions argues that it was the provokers, the all, who sinned, and who believed not, that were the subjects of God’s grief, of his destructive judgment, and his menacing oath. The whole history shows, then, that perdition arises from unbelief as concludingly asserted in verse 19.
But with whom was he grieved forty years? was it not with them that had sinned, whose carcases fell in the wilderness?
Adam Clarke
Verse 17. But with whom was he grieved forty years?] I believe it was Surenhusius who first observed that “the apostle, in using the term forty years, elegantly alludes to the space of time which had elapsed since the ascension of our Lord till the time in which this epistle was written, which was about forty years.” But this does not exactly agree with what appears to be the exact date of this epistle. However, God had now been a long time provoked by that race rejecting the manifested Messiah, as he was by the conduct of their forefathers in the wilderness; and as that provocation was punished by a very signal judgment, so they might expect this to be punished also. The analogy was perfect in the crimes, and it might reasonably be expected to be so in the punishment. And was not the destruction of Jerusalem a proof of the heinous nature of their crimes, and of the justice of God’s outpoured wrath?
Whose carcasses fell] wn ta kwla epesen. Whose members fell; for ta kwla properly signifies the members of the body, and here may be an allusion to the scattered, bleached bones of this people, that were a long time apparent in the wilderness, continuing there as a proof of their crimes, and of the judgments of God.
Joseph Benson
Verses 17, 18. But with whom was he grieved — Or, displeased, as Macknight renders proswcqise; forty years? — The apostle’s answer to this inquiry consists of a double description of them. First, By their sin; was it not with them that had sinned? Secondly, By their punishment; whose carcasses fell in the wilderness? — As some only, and not all provoked, so it was with some only, and not all, that God was displeased. The sins here principally intended are the general sins of the whole congregation, which consisted in their frequent murmurings and rebellions, which came to a head, as it were, in that great provocation upon the return of the spies,(Numbers 14.) when they not only provoked God by their own unbelief, but encouraged one another to destroy Joshua and Caleb, who would not concur in their disobedience; for all the congregation bade stone them with stones. And to whom sware he, &c. — The apostle refers to Numbers 14:21-23, 30; but to them that believed not? — Or were disobedient, as the word apeiqhsasi may be properly rendered; or who would not be persuaded, namely, to trust God, and believe that he would give them the possession of Canaan, and would not obey him when he commanded them to go up against their enemies, and take possession of it.
Daniel Whedon
17. Carcasses—Literal Greek, limbs, meaning the skeleton bones, as of the spine, legs, and arms. In the dry climate of the East the strewn bones of corpses usually remain long undecayed, a memento of death.
And to whom swear he that they should not enter into his rest, but to them that believed not?
Adam Clarke
Verse 18. To whom sware he] God never acts by any kind of caprice; whenever he pours out his judgments, there are the most positive reasons to vindicate his conduct.
Those whose carcasses fell in the wilderness were they who had sinned. And those who did not enter into his rest were those who believed not. God is represented here as swearing that they should not enter in, in order to show the determinate nature of his purpose, the reason on which it was founded, and the height of the aggravation which occasioned it.
Joseph Benson
Verses 17, 18. But with whom was he grieved — Or, displeased, as Macknight renders proswcqise; forty years? — The apostle’s answer to this inquiry consists of a double description of them. First, By their sin; was it not with them that had sinned? Secondly, By their punishment; whose carcasses fell in the wilderness? — As some only, and not all provoked, so it was with some only, and not all, that God was displeased. The sins here principally intended are the general sins of the whole congregation, which consisted in their frequent murmurings and rebellions, which came to a head, as it were, in that great provocation upon the return of the spies,(Numbers 14.) when they not only provoked God by their own unbelief, but encouraged one another to destroy Joshua and Caleb, who would not concur in their disobedience; for all the congregation bade stone them with stones. And to whom sware he, &c. — The apostle refers to Numbers 14:21-23, 30; but to them that believed not? — Or were disobedient, as the word apeiqhsasi may be properly rendered; or who would not be persuaded, namely, to trust God, and believe that he would give them the possession of Canaan, and would not obey him when he commanded them to go up against their enemies, and take possession of it.
So we see that they could not enter in because of unbelief.
John Wesley
V. 19. So we see they could not enter in-Though afterward they desired it.
Adam Clarke
Verse 19. So we see that they could not enter in] It was no decree of God that prevented them, it was no want of necessary strength to enable them, it was through no deficiency of Divine counsel to instruct them; all these they had in abundance: but they chose to sin, and would not believe. Unbelief produced disobedience, and disobedience produced hardness of heart and blindness of mind; and all these drew down the judgments of God, and wrath came upon them to the uttermost.
1. THIS whole chapter, as the epistle in general, reads a most awful lesson against backsliders, triflers, and loiterers in the way of salvation. Every believer in Christ is in danger of apostasy, while any remains of the evil heart of unbelief are found in him. God has promised to purify the heart; and the blood of Christ cleanses from all sin. It is therefore the highest wisdom of genuine Christians to look to God for the complete purification of their souls; this they cannot have too soon, and for this they cannot be too much in earnest.
2. No man should defer his salvation to any future time. If God speaks to-day, it is to-day that he should be heard and obeyed. To defer reconciliation to God to any future period, is the most reprehensible and destructive presumption. It supposes that God will indulge us in our sensual propensities, and cause his mercy to tarry for us till we have consummated our iniquitous purposes. It shows that we prefer, at least for the present, the devil to Christ, sin to holiness, and earth to heaven. And can we suppose that God will be thus mocked? Can we suppose that it can at all consistent with his mercy to extend forgiveness to such abominable provocation? What a man sows that shall he reap. If he sows to the flesh, he shall of the flesh reap corruption. Reader, it is a dreadful thing to fall into the hands of the living God.
3. Unbelief has generally been considered the most damning of all sins. I wish those who make this assertion would condescend to explain themselves. What is this unbelief that damns and ruins mankind? Their not permitting their minds to be persuaded of the truths which God speaks. apistia, from a, negative, and pistiv, faith, signifies faithless or to be without faith. And this is an effect from another cause. In Hebrews 4:11, these very people are said to have fallen through unbelief; but there the word is apeiqeia, from a, negative, and peiqw, to persuade. They heard the Divine instructions, they saw God’s stupendous miracles; but they would not suffer themselves to be persuaded, that he who said and did such things would perform those other things which he had either threatened or promised: hence they had no faith, because they were unpersuaded; and their unbelief was the effect of their unpersuaded or unpersuadable mind. And their minds were not persuaded of God’s truth, because they had ears open only to the dictates of the flesh; see on Hebrews 4:2. Here then is the damning sin, the not inferring, from what God has said and done, that he will do those other things which he has either threatened or promised. And how few are there who are not committing this sin daily! Reader, dost thou in this state dream of heaven? Awake out of sleep!
4. Where there are so many snares and dangers it is impossible to be too watchful and circumspect. Satan, as a roaring lion, as a subtle serpent, or in the guise of an angel of light, is momentarily going about seeking whom he may deceive, blind, and devour; and, when it is considered that the human heart, till entirely renewed, is on his side, it is a miracle of mercy that any soul escapes perdition: no man is safe any longer than he maintains the spirit of watchfulness and prayer; and to maintain such a spirit, he has need of all the means of grace. He who neglects any of them which the mercy of God has placed in his power, tempts the devil to tempt him. As a preventive of backsliding and apostasy, the apostle recommends mutual exhortation. No Christian should live for himself alone; he should consider his fellow Christian as a member of the same body, and feel for him accordingly, and have, succour, and protect him. When this is carefully attended to in religious society, Satan finds it very difficult to make an inroad on the Church; but when coldness, distance, and a want of brotherly love take place, Satan can attack each singly, and, by successive victories over individuals, soon make an easy conquest of the whole. HEBREWS
Joseph Benson
Verse 19. So we see, &c. — The conclusion we draw from the whole is, that they could not enter in because of unbelief — Though afterward they desired it. In looking over the whole story of the sins of the Israelites, and of God’s dealings with them, one would be apt to fix upon some other causes of their exclusion from Canaan, as the Jews, their posterity, do at this day. But our apostle here lays it absolutely and wholly on their unbelief, which he proves to have been the chief spring and cause of all their provocations. From this, in particular, proceeded that cowardice which made them refuse to march against the Canaanites, when the spies brought them information concerning the giants whom they had observed in the country, the sons of Anak, and the large and well-fortified cities. But how inexcusable was this their unbelief, considering the many astonishing miracles which God had wrought for them, before he gave them the command to enter Canaan! “The conclusion,” says Macknight, “of the apostle’s reasoning concerning the sin and punishment of the ancient Israelites, contained in this verse, ought to make a deep impression on every reader, since it shows, in the strongest colours, the malignity of unbelief, and teaches us that it is the source of all the sin and misery prevalent among mankind. Our first parents sinned through their not believing God, when he said, In the day thou eatest thereof thou shalt surely die; and their posterity sin through their not believing what God hath suggested to them by their own reason, and by revelation, concerning the rewards and punishments of a future state.”
Daniel Whedon
19. So we see—Conclusion from the whole history, deeply bearing on our own case. Unbelief—Want, not merely of intellectual acknowledgment of the divine facts, but want of fidelity of heart and the spirit of obedience to God, and harmony with his divine and glorious purposes. Full, hearty accord with God would have made Israel great and glorious, a divine, triumphant theocracy, thrilling the world with the greatness and glory of Jehovah. As it was, Israel barely lived along until the Messiah came and chose another, a spiritual, Israel, in Israel’s place. To that spiritual Israel our author now addresses the warning not to fail by like unbelief. This chapter ought to have closed at close of Hebrews 4:2.
John Wesley
V. 1. The heavenly calling-God calls from heaven, and to heaven, by the gospel.
Consider the Apostle-The messenger of God, who pleads the cause of God with us.
And High Priest-Who pleads our cause with God. Both are contained in the one word Mediator. He compares Christ, as an Apostle, with Moses; as a Priest, with Aaron. Both these offices, which Moses and Aaron severally bore, he bears together, and far more eminently. Of our profession-The religion we profess.
Adam Clarke
Verse 1. Holy brethren] Persons consecrated to God, as the word literally implies, and called, in consequence, to be holy in heart, holy in life, and useful in the world. The Israelites are often called a holy people, saints, &c., because consecrated to God, and because they were bound by their profession to be holy; and yet these appellations are given to them in numberless instances where they were very unholy. The not attending to this circumstance, and the not discerning between actual positive holiness, and the call to it, as the consecration of the persons, has led many commentators and preachers into destructive mistakes. Antinomianism has had its origin here: and as it was found that many persons were called saints, who, in many respects, were miserable sinners, hence it has been inferred that they were called saints in reference to a holiness which they had in another; and hence the Antinomian imputation of Christ’s righteousness to unholy believers, whose hearts were abominable before God, and whose lives were a scandal to the Gospel. Let, therefore, a due distinction be made between persons by their profession holy, i.e. consecrated to God; and persons who are faithful to that profession, and are both inwardly and outwardly holy. They are not all Israel who are of Israel: a man, by a literal circumcision, may be a Jew outwardly; but the circumcision of the heart by the Spirit makes a man a Jew inwardly. A man may be a Christian in profession, and not such in heart; and those who pretend that, although they are unholy in themselves, they are reputed holy in Christ, because his righteousness is imputed to them, most awfully deceive their own souls.
Dr. Owen has spoken well on the necessity of personal holiness against the Antinomians of his day. “If a man be not made holy he cannot enter into the kingdom of God. It is this that makes them meet for the inheritance of the saints in light; as without it they are not meet for their duty, so are they not capable of their reward. Yea, heaven itself, in the true light and notion of it, is undesirable to an unsanctified person. Such a one neither can nor would enjoy God if he might. In a word, there is no one thing required of the sons of God that an unsanctified person can do, and no one thing promised unto them that he can enjoy.
“There is surely then a woful mistake in the world. If Christ sanctify all whom he saves, many will appear to have been mistaken in their expectations at another day. It is grown amongst us almost an abhorrency to all flesh to say, the Church of God is to be holy. What! though God has promised that it should be so; that Christ has undertaken to make it so? What! if it be required to be so? What! if all the duties of it be rejected of God, if it be not so? It is all one, if men be baptized, whether they will or not, and outwardly profess the name of Christ, though not one of them be truly sanctified, yet they are, it is said, the Church of Christ. Why then let them be so; but what are they the better for it? Are their persons or their services therefore accepted with God? Are they related or united to Christ? Are they under his conduct unto glory? Are they meet for the inheritance of the saints in light? Not at all: not all nor any of these things do they obtain thereby. What is it then that they get by the furious contest which they make for the reputation of this privilege? Only this: that, satisfying their minds by it, resting if not priding themselves in it, they obtain many advantages to stifle all convictions of their condition, and so perish unavoidably. A sad success, and for ever to be bewailed! Yet is there nothing at all at this day more contended for in this world than that Christ might be thought to be a captain of salvation to them, unto whom he is not a sanctifier; that he may have an unholy Church, a dead body. These things tend neither to the glory of Christ, nor to the good of the souls of men. Let none then deceive themselves; sanctification is a qualification indispensably necessary to them who will be under the conduct of the Lord Christ unto salvation; he leads none to heaven but whom he sanctifies on earth. The holy God will not receive unholy persons. This living head will not admit of dead members, nor bring men into possession of a glory which they neither love nor like.”
Heavenly calling] The Israelites had an earthly calling; they were called out of Egypt to go into the promised land: Christians have a heavenly calling; they are invited to leave the bondage of sin, and go to the kingdom of God. These were made partakers of this calling; they had already embraced the Gospel, and were brought into a state of salvation. Apostle and High Priest of our profession] Among the Jews the high priest was considered to be also the apostle of God; and it is in conformity to this notion that the apostle speaks. And he exhorts the Hebrews to consider Jesus Christ to be both their High Priest and Apostle; and to expect these offices to be henceforth fulfilled by him, and by him alone. This was the fullest intimation that the Mosaic economy was at an end, and the priesthood changed. By thv omologiav hmwn, our profession, or that confession of ours, the apostle undoubtedly means the Christian religion. Jesus was the Apostle of the Father, and has given to mankind the new covenant; and we are to consider the whole system of Christianity as coming immediately from him. Every system of religion must have a priest and a prophet; the one to declare the will of God, the other to minister in holy things. Moses was the apostle under the old testament, and Aaron the priest. When Moses was removed, the prophets succeeded him; and the sons of Aaron were the priests after the death of their father. This system is now annulled; and Jesus is the Prophet who declares the Father’s will, and he is the Priest who ministers in the things pertaining to God, see Hebrews 2:17; as he makes atonement for the sins of the people, and is the Mediator between God and man.
Joseph Benson
Verse 1. The apostle, in the first chapter of this epistle, having affirmed that Jesus of Nazareth, by whom the gospel revelation was given to mankind, is God’s Son, in a peculiar sense; a sense in which no man or angel is his son; and having proved, from the Jewish Scriptures, that God had constituted this his Son the Heir or Lord of all things, because by him he made the worlds; and in the second chapter, having answered the objections which were, or might be, brought for invalidating the claim of Jesus to be God’s Son, and having thereby given full effect to the direct proofs which established his claim; he, in this third chapter, proceeds to show what is implied in Christ’s being the Heir or Lord of all things; which is the third fact on which the authority of the gospel revelation depends. A proper account of this matter was necessary; 1st, Because the title of Jesus to remove the Mosaic economy, and to substitute the gospel dispensation in its place, was founded on the power which he possessed as the Son of God and Heir of all things; 2d, Because many of the Jews, in the persuasion that the law of Moses was of perpetual obligation, and that its sacrifices were real atonements for sin, rejected Jesus as an impostor for pretending to abolish these institutions.
Wherefore — Seeing the author of the gospel is so excellent a person, (Hebrews 1,) and so highly advanced above all others, men and angels, (Hebrews 2:7, 8,) holy brethren — By giving this appellation to those to whom he wrote, it is evident he addressed his epistle, not, as Macknight supposes, chiefly, if at all, to the unbelieving Hebrews, but principally, if not only, to such as had embraced the gospel, and were really made new creatures in Christ; partakers of the heavenly calling — The calling of the gospel, which came from heaven, and is intended to bring men to heaven, including the preaching of the word, and the various means of grace, whereby men are brought to believe in Christ. Consider the Apostle — The messenger of God, sent immediately from him to preach that gospel to you which you profess to believe; the highest office this in the New Testament; and High-Priest — This was the highest function in the Old Testament church. As an Apostle, or God’s messenger, he pleads the cause of God with us; and as High-Priest, he pleads our cause with God. Both are contained in the one word Mediator. He compares Christ as an apostle, with Moses; as a priest, with Aaron. Both these offices, which Moses and Aaron severally bore, he bears together, and far more eminently; of our profession — Of the religion we profess, of which Jesus is called the Apostle, because he was sent by God to reveal it; and the High-Priest, because we receive its blessings through his mediation. By thus calling upon them to consider Christ Jesus in these characters, the apostle seems to intimate that the believing Hebrews had not sufficiently adverted to the nature and quality of the person and offices of Christ, and for that reason were kept in the entanglements of Judaism; therefore he exhorts them to fix their minds attentively on the sublime subject.
Joseph Sutcliffe
Verse 1-6. Wherefore, holy brethren, partakers of the heavenly calling, who, as the sons of God, are called to eternal glory, consider the Apostle and Highpriest of our profession, that he unites in his glorious person all the honours of Moses as a prophet, and all the honours of Aaron as a priest, and so far eclipses their glory as the celestial house surpasses the earthly. They were only shadows, he is the substance; they were but servants, he is the Lord, the Son and heir of all. Let us then hold fast our confidence and rejoicing in hope, firm to the end, for the fading tabernacle adumbrates the glory of the temple built of God, which shall remain for ever. Mount Zion above is the mother of us all.
Daniel Whedon
1. Superior as Son to Moses, who was only servant, 1-6.
Having, in the first two chapters, summarily presented the Son as Apostle, beaming forth from the fountain of divinity and becoming incarnate High Priest, St. Paul now proceeds to a more full consideration of him first as Apostle.
1. Wherefore—In view of the development of Christ as sent from the bosom of the Eternal, (see note Hebrews 1:3,) and emerging on earth as our Apostle and propitiator, thus far portrayed. Holy brethren— Nowhere else is the epithet holy thus applied to brethren, although brethren is several times used in this epistle without the epithet. Probably holy is here used slightly in the Old Testament sense of the word, (see note on 1 Corinthians 7:14,) because the writer is about to parallel their position under Christ with their old position as Hebrews under Moses. They are the holy under the new dispensation, as Israel was under the old. Calling—See notes on 1 Corinthians 1:1; 7:20. The calling, here, is used very much in the sense of 1 Corinthians 7:20, to denote the permanent state resulting from permanent obedience to the call, and which has solidified into the correlative profession soon named. Heavenly—As coming directly from heaven through our divine Apostle. Hebrews 12:25. Consider—Steadily contemplate and study. You have had him introductorily presented in his twofold offices in the first two chapters. Let us now fully and steadily analyze his nature in each office. Apostle—One sent, a legate. So John 20:21, “As my Father hath sent me, even so send I you.” The twelve were the human apostles of Christ; Christ was the divine Apostle of God. He alone, as sent Son, speaks to us as antithesis to the whole body of prophets, (Hebrews 1:1, 2;) nay, he is an outbeaming radiation sent from the divine Essence, (Hebrews 1:3;) he thence took part of our flesh, (Hebrews 1:14.) And High Priest— Briefly unfolded in 1:14-18, (as Apostle is in Hebrews 1:1-13,) and fully developed in Hebrews 4:14-10:18. As God’s Apostle or Legate, Christ is super-angelic representative of God on earth; he is ruling administrator over the incoming dispensation, Hebrews 2:5-8; he is the glorious Messiah. And as humanized Sufferer (Hebrews 2:9-18) he is our High Priest. Our “Hebrews” here addressed rejoiced in the grandeur of the divine Apostle, the glorious Messiah, but were shrinking almost to apostasy from the degradation of the High Priest, the suffering Messiah. Our St. Paul will now so unfold both as to confirm their view of the grandeur of the exaltation, and reconstruct their view of the equal grandeur and pathos of the humiliation. Of our profession—Or, rather, confession. Not simply as one we confess; for the word embraces all the truths and beings we confess as Christians; our whole confession of faith; Jesus Christ being the central figure and object in that confession and faith. Christ Jesus—Words signify anointed or Messiah Saviour.