Moses was God’s special ‘apostle’ to Israel, the chosen representative he sent to his people. Aaron was God’s appointed high priest, the person who approached God on the people’s behalf. Christ is greater than both (3:1). Christ was faithful in his work as Moses was in his. But Christ is far superior. Moses was but a servant in the house of God (i.e. the people of God), whereas Christ built the house and is head over it. That house (i.e. the people of God) is now the Christian church. It consists of all who hold firmly to Jesus Christ (2-6).
Warning against unbelief (3:7-4:13)
The writer warns his disheartened Jewish readers with some reminders from Israel’s experiences in the wilderness (see Exo 17:1-7; Num 20:1-13; Psa 95:7-11). Those experiences show that people who appear to be God’s people may be so unbelieving, bitter and complaining, that they cannot enjoy the inheritance God has promised (7-11). They should resist the tendency to unbelief and stubbornness, by encouraging one another to maintain their faith with confidence to the end (12-15). They should bear in mind that many who shared in the deliverance from Egypt were refused entrance into the promised land because of their unbelief (16-19).
God’s will was that the people of Israel, having been freed from bondage in Egypt, should find rest in Canaan, the land God promised them. In the same way God wants people everywhere to be freed from the bondage of sin and find rest in Jesus Christ. But, as with Israel, unbelief will exclude them from this promised rest (4:1-2). God’s rest has been available from the time he created the world as a human dwelling place, but because of sin, people have not found this rest. It becomes theirs only through faith (3-5).
The Israelites who were disobedient under Moses did not reach the land or find the rest that God promised them. The Israelites who entered Canaan under Joshua were those of the generation that followed. However, long after the time of Joshua, David repeated God’s promise of rest. This indicates that occupation of Canaan was not the complete fulfilment of God’s promise (6-8; see Psa 95:7-8). The real rest that God promises is salvation through faith. Just as God rested after his work of creation, so people will find true rest when they stop working to try to earn salvation and trust in what Christ has done for them (9-10; cf. Mat 11:28).
People must make every effort to remove unbelief and all other hindrances to the enjoyment of God’s rest. To help them in this, God has given them the Scriptures. His living Word penetrates into the heart, separates the merely natural from the truly spiritual, and exposes people as they really are before God (11-13).
1. Wherefore, holy brethren, etc. He concludes the preceding doctrine with a necessary exhortation, that the Jews should attentively consider what sort of being and how great Christ is. As he had before, by naming him a teacher and a priest, briefly compared him with Moses and Aaron, so he now includes both clauses; for he adorns him with two titles, as he sustains a twofold character in the Church of God. Moses was a prophet and a teacher, and Aaron was a priest; but the two offices belong to Christ. If then we seek rightly to know him, we must inquire what sort of being he is; yea, he must be clothed with his own power, lest we lay hold on an empty shadow and not on him. (53)
First, the word consider, is important, for it intimates that singular attention is required, as he cannot be disregarded with impunity, and that at the same time the true knowledge of Christ is sufficient to dissipate the darkness of all errors. And to encourage them the more to pursue this study, he reminds them of their calling; as though he had said, “God favored you with no common grace when He called you into his kingdom; (54) it now remains that you have your eyes fixed on Christ as your leader in the way.” (55) For the calling of the godly cannot be otherwise confirmed than by a thorough surrender of themselves to Christ. We ought not therefore to regard this as said only to the Jews, but that it is a general truth addressed to all who desire to come into the kingdom of God; they ought sedulously to attend to Christ, for he is the sole instructor of our faith, and has confirmed it by the sacrifice of himself; for confession, or profession, is to be taken here for faith, as thought he had said, that the faith we profess is vain and of no avail, unless Christ be its object. (56)
(53) He calls them “holy brethren.” Stuart takes holy as meaning “consecrated, devoted, i.e. to Christ, set apart as Christians.” The people of Israel were called holy in the same sense, not because they were spiritually holy, but because they were set apart and adopted as God’s people. The word saints, at the commencement of Paul’s Epistles, means the same thing. — Ed.
(54) The word heavenly, may also mean a call from heaven. See Heb 12:25. It is no doubt both, it is a call to the enjoyment of heavenly things, as well as a call that comes from heaven. — Ed.
(55) This is the only place in which Christ is called an Apostle, the design no doubt was to institute a comparison between him and Moses, who is often said to have been sent by God, as Christ is said to have been sent by the Father: they might both therefore be rightly called Apostles, i.e., messengers sent by God. And then he adds, high priest, that he might afterwards make a comparison between him and Aaron.
He had before exalted Christ as a teacher above all the prophets, including no doubt Moses among the rest; but here refers to Moses as the leader of the people, as one sent especially by God to conduct them from Egypt through the wilderness to the land of Canaan. But as our call is from heaven and to heaven, Christ is sent as a messenger to lead us to the heavenly country. We hence see that in this connection the “heavenly calling” is to be taken most suitably as a call to heaven. — Ed.
(56) The simpler meaning of this phrase is to view it as sort of Hebraism, when a noun is put for an adjective or a participle; and it is so rendered by Schleusner and Stuart, “professed by us,” or, “whom we profess.” See similar instances in chapter Heb 10:23, and in 2. o 9:13. — Ed.
2. Who was, or is faithful, etc. This is a commendation of the apostleship of Christ, in order that the faithful may securely acquiesce in him; and he commends it on two grounds, because the Father has set him to be over us as our teacher, and because Christ himself has faithfully performed the office committed to him. These two things are always necessary to secure authority to a doctrine; for God alone ought to be attended to, as the whole Scripture testifies; hence Christ declares, that the doctrine which he delivered was not his own, but the Father’s, (Joh 7:16;) and in another place he says, “He who received me, receiveth him who has sent me.” (Luk 9:48.) For we say of Christ, that as he is clothed with our flesh, he is the Father’s minister to execute his commands. To the calling of God is added the faithful and upright performance of duty on the part of Christ; and this is required in true ministers, in order that they may obtain credence in the Church. Since these two things are found in Christ, doubtless he cannot be disregarded without despising God in him.
As also Moses, etc. Omitting for a while the priesthood, he speaks here of his apostleship. For as there are two parts in God’s covenant, the promulgation of the truth, and so to speak, its real confirmation, the full perfection of the covenant would not appear in Christ, were not both parts found in him. Hence the writer of the epistle, after having mentioned both, roused attention by a brief exhortation. But he now enters on a longer discussion, and begins with the office of a teacher: he therefore now compares Christ only with Moses. The words, in all his house, may be applied to Moses; but I prefer to apply them to Christ, as he may be said to be faithful to his Father in ruling his whole house. It hence follows, that none belong to the Church of God except those who acknowledge Christ. (57)
(57) This testimony as to Moses is found in Num 12:7. God says there “in all mine house;” we ought therefore to consider “his” here as referring to God or to Christ, and not to Moses.
“For this man,” οὖτος; it is better to render it here he, as it is sometimes rendered, and is so rendered in this place by Doddridge, Macknight and Stuart. The connection is with “consider,” in the first verse; “for,” a reason is given for the exhortation; “for he,” i.e., the apostle and high priest before mentioned, etc. — Ed.
3. For this man (or, he) was counted worthy, etc. Lest he might appear to make Moses equal to Christ, he reminds us of his superior excellency; and this he proves by two arguments, Moses so ruled the Church, that he was still a part and member of it; but Christ being the builder, is superior to the whole building, — Moses while ruling others, was ruled also himself, as he was a servant; but Christ being a Son possesses supreme power.
It is a frequent and wellknown metaphor used in Scripture to call the Church the house of God. (1. i 3:15.) And as it is composed of the faithful, each of them is called a living stone. (1. e 2:5.) They are also sometimes called the vessels with which the house is furnished. (2. i 2:20.) There is then no one so eminent that he is not a member, and included in the universal body. God being the builder, alone is to be set above his own work; but God dwells in Christ, so that whatever is said of God is applicable to him.
If any one objects and says that Christ is also a part of the building because he is the foundation, because he is our brother, because he has a union with us and then that he is not the masterbuilder because he himself was formed by God: in reply to these things we say that our faith is so founded on him that he still rules over us that he is in such a way our brother that he is yet our Lord, that he was so formed by God as man that he nevertheless by his Spirit revives and restores all things as the eternal God. The Scripture employs us various metaphors to set forth Christ s grace towards us; but there is no one which derogates from his honor mentioned here by the Apostle; for what is stated here is that all ought to be brought down to their own state because they ought to be in subjection to the head and that Christ alone is exempt from this submission, because he is the head.
If it be again objected and said that Moses was no less a masterbuilder than Paul who gloried in this title: to this I reply that this name is applied to prophets and teachers but not with strict correctness; for they are only the instruments and indeed dead instruments, except the Lord from heaven gives efficacy to what they do; and then they so labor in building the Church, that they themselves form a part of the structure; but the case is wholly different as to Christ, for he ever builds up the Church by the power of his own Spirit. Besides, he stands far above the rest, for he is in such a way the true temple of God, that he is at the same time the God who inhabits it.
4. He that built, etc. Though these words may be extended to the creation of the whole world, yet I confine them to the present subject. We are then to understand that nothing is done in the Church which ought not to he ascribed to Gods power; for he alone has founded it by his own hand, (Psa 87:5;) and Paul says of Christ that he is the head, from whom the whole body, joined together and connected by every subservient juncture, makes an increase according to what is done proportionally by every member. (Eph 4:16.) Hence he often declares that the success of his ministry was God’s work. In a word, if we take a right view of things, it will appear that how much soever God may use the labors of men in building his Church, yet he himself performs everything — the instrument derogates nothing from the workman. (58)
(58) See Appendix L
5. And Moses verily was faithful in all his house, as a servant, etc. The second difference is, that to Moses was committed a doctrine to which he, in common with others, was to submit; but Christ, though he put on the form of a servant, is yet Master and Lord, to whom all ought to be subject; for, as we found in Heb 1:2, he is constituted heir of all things.
For a testimony of those things which were to be spoken after, or which were afterwards to be said or declared. I explain this simply in this way, — that Moses, while a herald of that doctrine which was to be published for a time to the ancient people, did at the same time render a testimony to the Gospel, the publication of which was not as yet to be made; for it is doubtless evident, that the end and completion of the Law is that perfection of wisdom contained in the Gospel. This exposition seems to comport with the future tense of the participle. The meaning indeed is, that Moses faithfully delivered to the people what the Lord had committed to him, but that limits were prescribed to him which it was not lawful for him to pass. God formerly spoke at different times and in various ways by the prophets, but he deferred to the fullness of time the complete revelation of the Gospel.
6. Whose house are we, etc. As Paul in his Epistle to the Romans, after having prefaced that he was appointed to be the Apostle of the Gentiles, adds, for the sake of gaining credit among them, that they were of that number; so now the author of this epistle exhorts the Jews who had already made a profession of Christ to persevere in the faith, that they might be deemed as being in Gods household. He had said before that God’s house was subject to the authority of Christ. Suitably to this declaration is added the admonition that they would then have a place in God’s family when they obeyed Christ. But as they had already embraced the gospel, he mentions their condition if they persevered in the faith. For the word hope I take for faith; and indeed hope is nothing else but the constancy of faith. He mentions confidence and rejoicing, or glorying, in order to express more fully the power of faith. (59) And we hence conclude that those who assent to the Gospel doubtfully and like those who vacillate, do not truly and really believe; for faith cannot be without a settled peace of mind, from which proceeds the bold confidence of rejoicing. And so these two things, confidence and rejoicing, are ever the effects of faith, as we stated in explaining Romans the 5. h chapter, and Ephesians the 3. d chapter
But to these things the whole teaching of the Papists is opposed; and this very fact, were there nothing else, sufficiently proves that they pull down the Church of God rather than build it. For the certainty by which alone we are made, as the Apostle teaches us, holy temples to God, they not only darken by their glosses, but also condemn as presumption. Besides, what firmness of confidence can there be when men know not what they ought to believe? And yet that monstrous thing, implicit faith, which they have invented, is nothing else than a license to entertain errors. This passage reminds us that we are always to make progress even unto death; for our whole life is as it were a race.
(59) It is better for “hope” here to be retained in its proper meaning; for in verse 12. the defect of it is traced to unbelief. Were the words “confidence” and “rejoicing” rendered adjectivally, the meaning would be more evident, — “If we hold firm our confident and joyful hope to the end.” So we may render a similar form of expression in verse 13, “through deceitful sin,” as “newness of life” in Rom 6:4, means “new life.” The most common practice is to render the genitive in such instances as an adjective, but this is not always the case.
Hope is “confident” or assured, while it rests on the word of God, and is “joyful” while it anticipates the glory and happiness of the heavenly kingdom.
But Beza and Doddridge take words apart, “freedom of profession and boasting of hope,” or according to Beza, “the hope of which we boast.” Macknight renders them “the boldness and the glorifying of the hope.” The secondary meaning of the wordπαρρησία is confidence, and of καύχημα, joy or rejoicing, and the most suitable here, as it comports better with holding fast, or firm. — Ed.
He proceeds in his exhortation, that they were to obey Christ speaking to them; and that he might add more weight to it, he confirms it by the testimony of David; for since they were to be sharply goaded, it was better, for the sake of avoiding offense, to bring forward another person. Had he simply reproached them for the unbelief of the fathers, they would have less favorably attended to him; but when he brought forward David, it was less offensive. Now, the import of the whole is, — As God from the beginning would his voice obeyed, and could not endure perverseness without punishing it severely, so at this day he will not lightly punish our stubbornness, unless we become teachable. But the discourse is suspended until we come to the words, “Take heed, brethren, lest there be at any time in any of you,” etc. That the passage, then, may flow better, it would be proper to include the rest in a parenthesis. (60) Let us now consider the words in order.
7.As the Holy Ghost saith, etc. This availed much more to touch their hearts than if he had quoted David by name. And it is useful for us to familiarize ourselves with such expressions, so that we may remember that the words adduced from the books of the prophets are those of God and not of men.
But as this sentence, Today, if ye will hear his voice, is a part of a former verse, some have not unsuitably rendered it thus, “Would to God you would this day hear his voice.” It is indeed certain that when David called the Jews God’s people, he immediately drew this conclusion, that the voice of God ought to have been heard by them; for as to those whom he there invited to sing praises to God and to celebrate his goodness, he reminded them at the same time that obedience was the chief worship which he required, and that it was better than all sacrifices. The chief thing, then, was to obey the word of God.
(60) There is the same parenthesis in our version; but Beza, Doddridge, Macknight, and Stuart, do not use it, but connect “therefore” or wherefore with “harden not,” which seems more suitable. — Ed.
8. Then follows, Harden not your hearts By which words is intimated that our rebellion against God flows from no other fountain than willful wickedness, by which we obstruct the entrance of his grace, We have indeed by nature a heart of stone, and there is in all an innate hardness from the womb, which God alone can mollify and amend. That we, however, reject the voice of God, it happens through a spontaneous obstinacy, not through an external impulse, a fact of which every one is a witness to himself. Rightly, then, does the Spirit accuse all the unbelieving that they resist God, and that they are the teachers and authors of their own perverseness, so that they can throw the blame on none else. It is hence, however, absurdly concluded that we have, on the other hand, a free power to form the heart for God’s service; nay rather, it must ever be the case with men, that they harden their heart until another be given them from heaven; for as we are bent towards wickedness, we shall never cease to resist God until we shall be tamed and subdued by his hand.
As in the provocation, etc. It was for two reasons necessary for them to be reminded of the disobedience of their fathers; for as they were foolishly inflated on account of the glory of their race, they often imitated the vices of their fathers as though they were virtues, and defended themselves by their examples; and further, when they heard that their fathers were so disobedient to God, they were thus more fully taught that this admonition was not superfluous. As both these reasons existed even in the Apostle’s time, he readily accommodated to his own purpose what had been formerly said by David, in order that those whom he addressed might not imitate their fathers too much.
And hence may be learnt a general truth, that we are not to defer too much to the authority of the fathers lest it should draw us away from God; for if any fathers have ever been worthy of honor, no doubt the Jews possessed that preeminence; and yet David distinctly commanded their children to beware of being like them.
And I have no doubt but that he referred to the history recorded in Exo 17:1 : for David uses here the two names which Moses relates were given to a certain place, מרבה Meribah, which means strife or provocation, and מסה Massah, which means temptation. They tempted God by denying that he was in the midst of them, because they were distressed for want of water; and they also provoked him by contending with Moses. Though indeed they gave many examples of unbelief, yet David selected this in an especial manner, because it was more memorable then any other, and also, because in order of time it followed for the most part the rest, as it evidently appears from the fourth book of Moses, where from chap. 10. to 20. a series of many temptations is described; but this narrative is given in the twentieth chapter. This circumstance increased not a little the atrocity of their wickedness; for they had often experienced the power of God, and yet they perversely contended with him, and renounced all confidence in him: how great was their ingratitude! He then mentioned one particular instance instead of many.
9. Tempted, etc. This word is to be taken in a bad sense; it means to provoke in a proud and insulting manner, which we express in French by saying, defier comme en depitant For though God had often brought them help, yet they forgot all, and scornfully asked, where was his power. Proved, etc. This clause is to be thus explained, “When yet they had proved me and seen my works”. For it enhanced the guilt of their impiety, that having been taught by so many evidences of divine power, they had made so bad a progress. For it was a marvelous supineness and stupidity to esteem God’s power as nothing, which had been so fully proved. (61)
Forty years. These are connected by David with what follows. But we know that the Apostles in quoting passages attend more to the general meaning than to the words. And no doubt God complained that the people had been vexatious to him for forty years, because so many benefits had availed nothing for the purpose of teaching them; for though God did good continually to them who were wholly unworthy, they yet never ceased to rise up against him. Hence arose his continual indignation, as though he had said “Not once or for a short time have they provoked me, but by their incessant wickedness for forty years.” Generation means race, or men of one age.
(61) See Appendix M.
10. And I said, etc. This was God’s sentence, by which he declared that they were destitute of a sound mind, and he adds the reason, For they have not known my ways. In short, he regarded them as past hope, for they were without sense and reason. And here he assumed the character of man, who at length after long trials declares that he has discovered obstinate madness, for he says that they always went astray, and no hope of repentance appeared.
11. So I sware, etc. It was the punishment of their madness, that they were deprived of the rest promised them. Moreover, the Lord calls the land, where they might have had their dwelling, his rest. For they had been sojourners in Egypt and wanderers in the wilderness; but the land of Canaan was to be, according to the promise, their perpetual inheritance; and it was in reference to this promise that God called it his rest: for nowhere can we have a settled dwelling, except where we are fixed by his hand. But their right to a sure possession was founded on what God said to Abraham,
“To thy seed will I give this land.” (Gen 12:7.)
By God swearing, If they shall enter, etc., the atrocity of their evil conduct is made more evident and is more forcibly set forth, for it is an evidence of wrath greatly inflamed. “If they shall enter,” is in the form of an oath, in which something is to be understood, as an imprecation, or some such thing, when men speak; but when God speaks, it is the same as though he said, “Let me not be deemed true,”, or, “Let me not be hereafter believed, if such a thing shall not be so.” However, this defective mode of speaking recommends fear and reverence to us, so that we may not rashly swear, as many do, who are often in the habit of pouring forth dreadful curses.
But as to the present passage, we ought not to think that they were then for the first time denied entrance into the land by God’s oath, when they tempted him in Rephidim; for they had long before been excluded, even from the time they had refused to march forward at the report of the spies. God then does not here ascribe their expulsion from the land to this instance of tempting him as to the first cause; but he intimates that by no chastisement could they have been restored to a sound mind, but that they continually added new offenses: and thus he shows that they fully deserved to be thus severely punished, for they never ceased to increase more and more his wrath by various sins, as though he had said, “This is the generation to which I denied the possession of the promised land, for during whole forty years afterwards it betrayed its obstinate madness by innumerable sins.”
12. Take heed, (or See,) brethren, lest there be at any time in any of you a wicked heart of unbelief, etc. I have preferred to retain literally what the Apostle states, rather than to give a paraphrase as to the wicked or depraved heart of unbelief, by which he intimates that unbelief would be connected with depravity or wickedness, if after having received the knowledge of Christ they departed from his faith. For he addressed them who had been imbued with the elements of Christianity; hence he immediately added, By departing; for the sin of defection is accompanied with perfidy. (62)
(62) The word connected with “heart” isἐν τῶ, which properly means diseased and hence corrupted, depraved, wicked. Depraved or wicked would perhaps be the best rendering of it here. “Unbelief” is a genitive used for an adjective or a participle, — “a wicked unbelieving heart.” It is unbelieving owing to its wickedness or depravity. Grotius says, that there are two kinds of unbelief, — The first the rejection of the truth when first offered, — and the second the renouncing of it after having once professed it. The latter is the more heinous sin.
“The departing,” etc.; ἐν τῶ is rendered “by” by Macknight: it is considered by Grotius to be forεἰς τὸ, which word makes the meaning more evident, “so as to depart,” etc. — Ed.
13. He also pointed out the remedy, so that they might not fall into this wickedness, and that was, to exhort one another. For as by nature we are inclined to evil, we have need of various helps to retain us in the fear of God. Unless our faith be now and then raised up, it will lie prostrate; unless it be warmed, it will be frozen; unless it be roused, it will grow torpid. He would have us then to stimulate one another by mutual exhortations, so that Satan may not creep into our hearts, and by his fallacies draw us away from God. And this is a way of speaking that ought to be especially observed; for we fall not immediately by the first assault into this madness of striving against God; but Satan by degrees accosts us artfully by indirect means, until he holds us ensnared in his delusions. Then indeed being blinded, we break forth into open rebellion. (63)
We must then meet this danger in due time, and it is one that is nigh us all, for nothing is more possible than to be deceived; and from this deception comes at length hardness of heart. We hence see how necessary it is for us to be roused by the incessant goads of exhortations. Nor does the Apostle give only a general precept, that all should take heed to themselves, but he should have them also to be solicitous for the salvation of every member, so that they should not suffer any of those who had been once called to perish through their neglect, and he who feels it his duty so to watch over the salvation of the whole flock as to neglect no one sheep, performs in this case the office of a good shepherd.
While it is called today. He now applies what David said more particularly to his own subjects; for he reminds us that the word today, mentioned in the Psalm, ought not to be confined to the age of David, but that it comprehends every time in which God may address us. As often, then, and as long as he opened his sacred mouth to teach us, let this sentence come to our minds, “Today, if ye will hear his voice”. In the same way Paul teaches us that when the Gospel is preached to us, it is the accepted time in which God hears us, and the Day of salvation in which he helps us. (2. o 6:2.)
Now, of this opportunity we ought to avail ourselves; for if through our sloth we suffer it to pass by, we shall hereafter in vain deplore its loss. So Christ says,
“Walk while ye have the light; come shortly shall the night.” (Joh 12:35.)
The particle while, then, or as long as, intimates that, The seasonable time will not continue always, if we be too slothful to follow when the Lord calls us. God knocks at our door; unless we open to him he will no doubt in his turn close against us the gate of his kingdom. In a word, too late will be their groans who despise the grace offered to them today. As, then, we know not whether God will extend his calling to tomorrow, let us not delay. Today he calls us; let us immediately respond to him, for there is no faith except where there is such a readiness to obey.
(63) “Deceitfulness of sin” is rendered by Stuart “sinful delusion.” It ought rather to be “deceitful (or seductive) sin” as “deceitfulness of riches” in Mat 13:22, means “deceitful riches.” The “sin” was evidently that of apostasy: and it was deceitful, because there was a present prospect of relief from troubles and persecutions. The power of any sin to deceive and seduce, consists in some present gratification or interest. See note on verse 6. — Ed.
14. For we are made partakers, etc. He commends them for having begun well; but lest, under the pretext of the grace which they had obtained, they should indulge themselves in carnal security, he says that there was need of perseverance; for many having only tasted the Gospel, do not think of any progress as though they had reached the summit. Thus it is that they not only stop in the middle of their race, yea, nigh the startingposts, but turn another way. Plausible indeed is this objection, “What can we wish more after having found Christ?” But if he is possessed by faith, we must persevere in it, so that he may be our perpetual possession. Christ then has given himself to be enjoyed by us on this condition, that by the same faith by which we have been admitted into a participation of him, we are to preserve so great a blessing even to death. (64)
Hence he says beginning, intimating that their faith was only begun. As hypostasis sometimes means confidence, it may be so taken here; yet the term substance, as some have rendered it, I do not dislike, though I explain it in a way somewhat different. They think that faith is thus called, because the whole of what man may have without it is nothing but vanity; but I so regard it, because we recumb on it alone, as there is no other support on which we can rely. And suitable to this view is the word steadfast or firm; for we shall be firmly fixed and beyond the danger of vacillating, provided faith be our foundation. The sum of the whole then is, that faith whose beginnings only appear in us, is to make constant and steady progress to the end. (65)
(64) What is implied here is that we may professedly be partakers of Christ: that is of his blessings as a Savior, and yet be not really so: the proof of the reality is perseverance. — Ed.
(65) Here is another instance of the genitive being the main subject, “the beginning of our confidence,” i.e., our first confidence, which the Apostle calls “first faith” in 1. i 5:12. Macknight renders it “the begun confidence.” — Ed.
15. While it is said, etc. He intimates that the reason for making progress never ceases as long as we live, because God calls us daily. For since faith responds to the preaching of the Gospel, as preaching continues through the whole course of our life, so we ought to continue growing in faith. The phrase, then, while it is said, is the same as though he had said, “Since God never makes an end of speaking, it is not enough for us readily to receive his doctrine, except we exhibit the same teachableness and obedience tomorrow and every following day.” (66)
(66) Most connect this verse with the preceding, as in our version, and as Doddridge thus “forasmuch as it is said;” and Macknight thus “as ye may know by the saying.” So does Beza; and Calvin seems to do the same; but some connect it with the 13. h and others with the 14. h verse. Modern authors, such as Stuart and Blooomfield, regard it as the commencement of a paragraph, and connect it with what follows. Stuart’s version is —
15. With regard to the saying, “today while ye hear his voice, harden
16. Not your hearts as in the provocation;” who now were they that when they heard did provoke? Nay, did not all who came out of Egypt under Moses? Etc.
Bloomfield approves of this version, only he considers the quotation is confined to the words, “Today, while ye hear his voice,” and regards what follows, “harden not,” etc., as said by the writer: See Appendix N. — Ed.
16For some, when they had heard, etc. David spoke of the fathers as though that whole generation were unbelieving; but it appears that some who truly feared God mingled with the wicked. The apostle mentions this to modify what had been more severely said by David, in order that we may know that the word is preached to all for this end, that all may obey it with one consent, and that the whole people were justly condemned for unbelief, when the body was torn and mutilated by the defection of the greatest part.
But by saying that some provoked, while yet they were by far the greatest part, this object was not only to avoid giving offense, but also to encourage the Jews to imitate those who believed; as though he had said, “As God forbids you to follow the unbelief of the fathers, so he sets before you other fathers whose faith is to be your example”. Thus is mitigated what otherwise might have appeared too hard; that is, had they been commanded wholly to dissent from their fathers. To come out by Moses, means by the hand of Moses, for he was the minister of their deliverance. But there is an implied comparison between the benefit which God had bestowed on them by Moses, and the participation of Christ previously mentioned.
17. But with whom was he grieved, or angry, etc. He means that God had never been angry with his people except for just causes, as Paul also reminds us in 1. o 10:5. Therefore as many chastisements of God as we read were inflicted on the ancient people, so many grievous sins shall we find which provoked God’s vengeance. At the same time we must come to this conclusion, that unbelief was the chief of all their evils; for though he mentions this the last, he yet means that it was the primary cause of their curse; and no doubt from the time they once became unbelievers, they never ceased to add one sin to another, and thus they brought on themselves new scourges continually. Hence those very persons who through unbelief rejected the possession of the land offered to them, pursued their own obstinacy, now lusting, then murmuring, now committing adultery, then polluting themselves with heathen superstitions, so that their depravity became more fully manifested.
The unbelief, then, which they showed from the beginning, prevented them from enjoying the kindness of God; for the contempt of his word ever led them to sin. And as at first they deserved through their unbelief that God should deprive them of the promised rest, so whatever sin they committed afterwards flowed from the same fountain.
It may be further asked, whether Moses, and Aaron, and those like them, were included in this number? To this I answer, that the Apostle speaks of the whole community rather than of individuals. It is certain that there were many godly men who were either not entangled in the general impiety or soon repented. Moses’ faith was once shaken and only once, and that for a moment. The Apostle’s words, therefore, contain a statement of the whole instead of a part, a mode of speaking frequently employed when a multitude or body of people are spoken of.
Heb 3:1. Wherefore, holy brethren, &c.- Holy brethren may refer to what he said of those who were sanctified in Christ, ch. Heb 2:11. Partakers of the heavenly calling signifies,"Partakersof the call given us in the gospel to pursue immortality and glory." See Heb 3:14. The word apostle is, by way of eminence, put for "one sent of God;" and our Saviour has frequently, in St. John's Gospel, spoken of himself as sent by the Father. St. Paul therefore exhorts the Hebrews to consider Christ, who was infinitely higher than the angels;-who was, for our sakes, made in the flesh lower than they for a short time, but has obtained a more excellent name than they: who was sent by God the Father into the world, and so sent, as to taste death. "Consider him in these capacities, and add to them, that he was our High-priest, and entered into the holy of holies for us, removing all obstacles to the eternal happiness of his faithful people, and then judge if he be not superior to Moses. Moses was sent into Egypt, to redeem the children of Israel; Jesus was sent from heaven to redeem mankind: but then he was not only thus the Apostle, but he was likewise the High-Priest of our profession; and in consequence, not only infinitely superior to Moses, but to Aaron too; as will soon appear."
Heb 3:2. That appointed him,- Heylin reads, who constituted him [in that office]. The next words are taken from Num 12:7. The word house is used, not only for a building, but for such as dwell in it;-a family, a people: And as God is said to dwell among the children of Israel, hence they are called his house; that is, his servants, his people. When the apostle says his house, he does not mean Moses's, but his house who appointed Moses; that is, God's house.
Heb 3:3-4. For this man was counted worthy, &c.- For this [Jesus]. The word man is inserted by our translators in both these verses. It is not in the original. The word κατασκευασας, according to some, should be rendered, not built, but ordered, or governed, as the word house signifies not a building, but a family: and as the word man is not in the original (Heb 3:4.) they would render the clause, For every house or family hath some orderer or governor, referring the whole to Christ, as planning out and directing the Mosaic dispensation. Dr. Calamy has very forcibly inferred from hence the Supreme Deity of Christ, in consequence of his being the Creator of all things: and indeed it does not seem easy to make out the apostle's conclusion, or to find any trueforce in his argument, if we do not understand the last clause of the fourth verse as spoken of the Lord Jesus Christ.
Heb 3:5. And Moses verily was faithful, &c.- Moses did nothing but under the direction and government of a superior, and acted merely as a servant under a master in the house, or church, or family of God. He was faithful even to his declaration of those things, which were afterwards more particularly spoken of. He declared that one should arise like himself, to whom they were to hearken. By testimony is meant a truth published or declared: Moses therefore did not speak of himself, as if he were the person in whom the promise made to Abraham, Isaac, and Jacob, was to be fulfilled; but he was faithful as a servant, to testify what he was told of his Master; namely, that Christ was to come, and to be obeyed, when it should please the Father to send him. He faithfully delivered the will of his Master, so far as God was pleased to convey the knowledge of such a Person to him; but a much greater information was granted to them that came after, who described the manner, the times, and circumstances of his appearance. See Act 26:22. Luk 24:44. Joh 5:46-47.
Heb 3:6. But Christ as a Son over his own house, &c.- Over the church; in which, as Heir or Lord of all things, he has not only a trust and office, but also a property. See Heb 3:4. Instead of the confidence, some read, our freedom of profession; and others, the liberty, that is, of access to God. See ch. Heb 4:16 ch. Heb 10:19; Heb 10:35. In all which places the word παρρησιαν, says Sykes, should be rendered liberty. The Jews were all absolutely prohibited from entering into theholy of holies,which represented the throne of God (the high-priest onlyexcepted; andhe having this restraint laid upon him, that he could enter it but once a year). But now the true holy of holies was opened to all, through Christ, and all Christians might have free access to the throne of God, in the highest sense in which we are capable of approaching it here below. And this freedom, without any restraint, was the παρρησια, the liberty which they might use without any fear of death or harm for entering within the veil. In this place then of this Epistle the word παρρησια is the liberty of access to the throne of God;-an advantage which no Christian is to give up. It is an access to the Lord and Master of the house; not by any others, as mediators in the family, but by and through the Son alone. The rejoicing of the hope, means the open avowal of the hope which we have of a future reward. This is the thing openly to be professed, and steadily to be adhered to, even to the end. See ch. Heb 10:23; Heb 10:26-27; Heb 10:31.
Heb 3:7-9. Wherefore, &c.- "We are the people of God, if we continue steadfast: wherefore, let me advise you, and exhort you, in the words of the inspired Psalmist, Today, if ye will hear his voice, harden not your hearts, and be not stubborn and disobedient, as were our fathers at Massah and Meribah in the wilderness; (Exo 17:2-7.) when they tempted God, and tried how far his power and goodness would extend." The reasoning throughout this epistle is in general taken from the state of the children of Israel in the wilderness, and from what was done and said there; and the comparison is run between Christ and Moses; Christ and the high-priest;-the sacrifice of Christ, and the sacrifices then and there appointed;-the wilderness in which the Jews wandered, and the present life of Christians;-the land of Canaan, and the state of happiness or rest, to which we are called by Christ. The people of God are called out of the world, as the Israelites were out of Egypt: the people of God at present are going as it were through the wilderness, towards their rest in heaven, just as the children of Israel were marching through the wilderness to Canaan.-As this was the plan of the apostle, he speaks about the tabernacle, and the Jewish worship as at that time; and does not so much as mention the temple, except possibly in one place; or the state of things at the time when he was writing. His design was, to shew that the Lord Jesus Christ, and what he did, were infinitely more excellent, and infinitely more advantageous, than what Moses was and did. The superior dignity of the person of Christ was shewn in ch. 1. The reason of his condescension to become incarnate in ch. 2. His infinite superiority to Moses, in the present chapter: in further proof of which he proceeds to shew, that the rest promised by Christ to his people, is infinitely superior, and infinitely more excellent than that which Moses proposed to the children of Israel; whence this inference is as strong as possible, that the Hebrews ought to adhere steadfastly to the word preached by Christ, if they desired to obtain that more excellent and glorious rest. Mr. Peirce observes, that the wherefore, at the beginning of Heb 3:7 connects with the beginning of Heb 3:12. Wherefore, take heed, brethren, lest, &c. and that the citation from the 95th psalm, which comes between, is to be read in a parenthesis.-Having cited that psalm, the author dilates upon it, and applies it to his purpose, in the following part of this, and the beginning of the next chapter.
Heb 3:11. My rest.- Canaan is so called, as they reposed there, after the labours of a long war, as well as the fatigues of a tedious march; and perhaps, as entering upon a course of stated worship, it might appear as a kind of sabbath-keeping. The word my is here added, both because God was the cause of this rest, and because the ark, which was supposed to be the place of his residence, ceased to be carried about. Under these images David Kimchi supposed that the signs of the Messiah were adumbrated.
Heb 3:12. From the living God.- Whose house they are said to be, Heb 3:6. He is called living, as being ever one and the same; and therefore he must be always equally offended with the same sins.
Heb 3:13. While it is called To-day;- That is, "As long as you can use this expression;-every day.-Exhort and encourage one another every day, to a steady perseverance in duty; and do this as often as the day comes, lest any of you grow careless, &c." Dr. Doddridge explains it, "While you are under this dispensation of grace." Perhaps the meaning only may be, "While you have it in your power; while your life is spared;-for the night cometh, when no man can work."
Heb 3:14. For we are made partakers, &c.- "For the benefits which we have from Christ, and that eternal salvation, even our rest, which he hath promised to us, are only to be had upon the condition, that we hold firm and unshaken our dependance, hope, and confidence, quite through our lives." To be partakers of Christ, is to be made sharers, with others, of the doctrines taught by Christ in the gospel, and of the benefits and advantages which are promised by, and to be obtained through him. See Hebrews 3 :1Ch 6:4. Col 1:12. Eph 3:6. Upon comparing the latter part of this verse with the last clause of Heb 3:6 the sense seems to be the same. So that here is expressed the condition of our being made partakers of Christ: as if he had said, "It is with good reason I urge you to use such care every day; for the exhortation in the psalm, in effect, does the same: there being no day, in which it is not to be understood as speaking to men in this manner, To-day if ye will hear his voice, harden not your hearts. It will not suffice us, that at our first conversion we made a good profession of our confidence in Christ; but this confidence must be maintained every day, to the end of our lives.The neglect of it any day may have a sad consequence, beginning such a hardness of heart, as through the deceitfulness of sin may so increase, that we may lose our part in Christ." What the apostle just mentions here, he prosecutes at large, ch. Heb 10:23-39 and Hebrews 11 throughout.
Heb 3:15. While it is said, To-day- The 14th verse seems to be a parenthesis, and the 15th is thus to be joined to the 13th: Exhort one another daily, while it is called To-day, lest any of you should be hardened, &c.-"Exhort one another, I advise, by or from its being said, To-day if ye will hear, &c." Thus, as in Heb 3:13 he had expressed the time when this mutual exhortation should be used,-while it is called To-day; and the end of it,-lest any should be hardened, &c. so in this verse he declares the ground upon which their mutual exhortation was to be built; namely, its being said, To-day if ye will hear his voice, harden not your hearts. Thus understood, the present verse agrees with the 13th: for, as there he cautions them against being hardened, so here he sets down the words of the text, which shews the danger there was of it; by which consideration they were to excite and stir up each other. See Psa 42:3. Eze 36:20 in the LXX.
Heb 3:16. For some, when they had heard, did provoke:- The reasoning is thus: "Do you every day exhort one another to steadfastness in the faith; omit no opportunity of doing so: do not delay, or put it off; for you see in fact, that some when they had heard, yet obstinately provoked: take care that you be not like them, either in sinning, or in suffering." The inspired writer speaks of this transaction with tenderness, saying only, that some of them did provoke, but not all; although among the adults there were only two exceptions, Caleb and Joshua; who, in such a vast multitude, were next to none at all. Nor was it necessary for the apostle to set forth a case so well known in the harshest manner: their own reflection would supply what might seem wanting, and bring the matter home upon them; who might learn by this example, that the vastness of the multitude of unbelievers would be no excuse for thosewho now believed not in Christ; nor would the smallness of the number of those who now believed in him, cause them to be overlooked, or to fail of obtaining the promised rest.
Heb 3:18. That believed not?- That is, were so obstinate and disobedient as entirely to forfeit all claim to his promise and favour.
Heb 3:19. So we see, &c.- "And thus we see, and it is as clear as possible, that the reason why they could not enter into the place designed for their rest, after their wandering in the wilderness, was because of their unbelief and disobedience."
Inferences.-With what incomparable dignity does our Lord Jesus Christ transcend Moses, in his person and office! Moses was merely a man, and a servant! and the best that can be said of him is, that he was a part of God's house, and faithful in his ministry: but Christ is more than a mere man or servant; he is the God that governs the church, and orders all its affairs; and is the Lord Proprietor and Ruler of it! and in all his administrations is faithful to his Father that appointed him to his office, as a divine Mediator and Saviour. How worthy is he of our highest regard! All, that profess to be partakers of the heavenly calling, should think frequently and honourably of him, as the great Apostle and High-priest of their profession, and hold fast the beginning of their confidence, and their rejoicing therein, to the end, as ever they would prove themselves to be faithful members of his family, in which he dwells. How watchful should we be against the first workings of unbelief, and much more against the prevalence of it! This is a mother-sin, which leads the way to all others: it proceeds from the corruption of the heart, and is in itself exceeding sinful: it is no less than a departure from the living God and Saviour, in whom is all our help, hope, and happiness. And, ah, how dreadful are the effects of apostacy! It is the highest provocation to God, and hardening of the heart against him. It is a shameful distrust of him; a grief to his good Spirit; and a contemptuous neglect of all his dispensations of mercy and judgment; and brings the heaviest vengeance upon apostates themselves. How should the examples of the unbelief of others, and of their rebellion against God, and of their punishment, be a solemn warning to us, that we may not tread in their steps; but may be excited to an obedient faith without delay, while the door of mercy is opened in the gospel! It is our greater interest and duty to attend, and yield ourselves up to what the Holy Ghost says in his word, and in secret suggestions to our souls; and not harden our hearts against it, lest God should, ere we are aware, swear in his wrath, that we shall never enter into the rest, which he has provided for his faithful people. But how great is the deceitfulness of sin to stupify the conscience! And what need have believers themselves to be daily cautioned, and to caution one another against it! No outward privileges or professions of religion will secure us from divine wrath, if our hearts are not right with God: but, blessed be his name, there are many of a more excellent spirit, like Caleb and Joshua. They are already partakers of Christ, and of the benefits of his purchase, and shall for ever enjoy him in the glorious state of heavenly rest, if faithful unto death.
REFLECTIONS.-1st, We have, in this chapter, the application of the foregoing considerations. The excellency of our great High-priest should draw up our hearts in all holy affection and humble adoration to him.
Wherefore, holy brethren, renewed in the spirit of your minds, partakers of the heavenly calling, admitted to all the blessings and privileges of the gospel, consider the Apostle and High-priest of our profession, Christ Jesus, sent of God, appointed to his office on purpose to make reconciliation, and whom we profess to believe in as the author of all blessedness; consider his transcendent dignity, and the characters that he bears toward us.
1. With what fidelity he discharged his trust as a prophet. Who was faithful to him that appointed him, revealing to us all his Father's will; as also Moses, who was his eminent type, was faithful in all his house; communicating to the church in the wilderness, among whom Christ in the divine Shechinah dwelt as in his own house, all the statutes and ordinances delivered unto him.
2. How far superior he is to Moses, as the builder of his own church. For this man (ουτος ), this incarnate Jesus, was counted worthy of more glory than Moses, inasmuch as he who hath builded the house, hath more honour than the house. The master, owner, and builder of the house must needs be far above any member of the family which inhabits it; and Moses, though so distinguished, was but one of the many faithful in the church, of which the Lord Jesus is the maker and builder, therefore must be far inferior to him. For every house is builded by some man; but he that built all things, and regulated, furnished, and set in order every thing pertaining to his church, whether under the Jewish or evangelical dispensation, is God, even that Jesus who shares all the incommunicable attributes of Deity, and is very God, as well as very man.
3. Moses was but a servant; Christ is the Son over his own house. And Moses verily was faithful in all his house as a servant, principally, for a testimony of those things which were to be spoken after; to foretel and prefigure in the rites enjoined by him, according to divine command, the great things that under the gospel should be more fully and clearly revealed. But Christ is infinitely his superior, as a Son over his own house, the church erected by him, and purchased with his blood; whose house are we that believe, the happy members of his family, if we hold fast the confidence and the rejoicing of the hope, which the gospel inspires, unto the end of life, which alone will eternally insure to us all the blessings of his holy family. Note; (1.) Christ is the glorious object, who should ever be in our eye: the more we consider him, the more shall we honour, love, and serve him. (2.) Those who are brethren in Christ, and truly partakers of the heavenly calling, will prove it by the holiness of their walk and conversation.
2nd, As it is not nominal profession, but persevering fidelity, which can secure to us the eternal rest of heaven, the apostle proceeds to caution and warn them by former examples.
Wherefore, as the Holy Ghost saith, (Psa 95:7.) To-day, if ye will hear his voice, without delay, or trifling with God's patience any longer, harden not your hearts, against all the calls and warnings of God, as your fathers did in the provocation, in the day of temptation in the wilderness, when by their murmurings, unbelief, and disobedience, your fathers tempted me, proved me, how mindful I am of my promise, and how long-suffering; and saw my works forty years; receiving the strongest evidences of my power and grace. Wherefore, wearied out with their perverseness, and incorrigible ingratitude and infidelity, I was grieved with that generation, and said, They do alway err in their heart, stubborn, and wilfully rebellious; and they have not known my ways; they delight not in them, and choose their own delusions: so I sware in my wrath, justly offended by their continued impenitence, they shall not enter into my rest, the land of promise, the type of that eternal rest which remaineth for the faithful above. Note; (1.) While the day of life and hope is prolonged, we are called to seize and improve the precious moments on which eternity depends. (2.) Continued hardness of heart against the calls of grace, and the warnings of Providence, must infallibly issue in everlasting ruin. (3.) God bears long, but he will not bear always. He will swear in his wrath, that the incorrigible shall not enter into his rest.
3rdly, The example which he had quoted, the apostle applies,
1. For their caution. Take heed, brethren, lest there be in any of you, as was in them, an evil heart of unbelief, in departing from the living God. Note; (1.) Unbelief is the great damning sin. (2.) There may be much heart-unbelief under the most specious professions of faith. (3.) Where unbelief prevails, departure from God our Saviour necessarily follows.
(4.) It calls for all our watchfulness and prayer, that our souls do not suffer shipwreck on this fatal rock.
2. He suggests the means of preventing the so-much-to-be- dreaded evil. But exhort and encourage one another daily, while it is called To-day; improve every opportunity during this fleeting moment of life, to excite each other to watchfulness and holy diligence; lest any of you, who have made profession of the gospel, or experienced its power, be hardened through the deceitfulness of sin; your consciences lulled asleep, and your souls perverted and seduced from the simplicity of the gospel. Note; (1.) Christian brethren should maintain a holy jealousy over each other. (2.) Since the time is so short, we need be earnest to redeem it for the best purposes. (3.) Sin comes with a most alluring aspect, and lurks often under the most specious appearances. (4.) Wherever sin gains possession of the heart, hardness and insensibility naturally follow; so that they who are in the most fatal danger, are the least apprized of it.
3. He encourages them to end well, as they had begun. For we are made partakers of Christ, or, we have been admitted to all the blessings and privileges which spring from vital union with him, if we hold the beginning of our confidence (αποστασεως ), or subsistence in him, steadfast unto the end, and perseveringly abide in this holy fellowship, without which our former experience will avail us nothing. Note; Every believer is a partaker of Christ, and all things are ours if we are his; his merit, grace, and Spirit.
4. He returns to the subject that he began with, to fortify them against apostacy. Improve the present moment while it is said, To-day if ye will hear his voice, harden not your hearts, as in the provocation; to-morrow you may be launched into eternity, and time be to you no more. For some, when they had heard, notwithstanding every warning, did provoke God to abandon them: howbeit not all that came out of Egypt by Moses; Caleb and Joshua, and those under twenty years of age, still survived. But with whom was he grieved forty years? was it not with them that had sinned, who bore the righteous vengeance due to their iniquities, and whose carcases fell in the wilderness? And to whom sware he that they should not enter into his rest, nor possess the promised Canaan, but to them that believed not, and rejected their own mercies? So we see that they could not enter in because of unbelief. Note; (1.) Unbelief of God's promises is among the most common and highly provoking iniquities. (2.) They who wilfully reject the counsel of God against their own souls, have only themselves to blame for their ruin. (3.) Such fearful instances should awaken in us a holy jealousy to make our calling and election sure.
