1Therefore, holy brothers, partakers of a heavenly calling, consider the Apostle and High Priest of our confession: Jesus,
2who was faithful to him who appointed him, as also Moses was in all his house.
3For he has been counted worthy of more glory than Moses, because he who built the house has more honor than the house.
4For every house is built by someone; but he who built all things is God.
5Moses indeed was faithful in all his house as a servant, for a testimony of those things which were afterward to be spoken,
6but Christ is faithful as a Son over his house. We are his house, if we hold fast our confidence and the glorying of our hope firm to the end.
7Therefore, even as the Holy Spirit says, “Today if you will hear his voice,
8don’t harden your hearts, as in the rebellion, like as in the day of the trial in the wilderness,
9where your fathers tested me and tried me, and saw my deeds for forty years.
10Therefore I was displeased with that generation, and said, ‘They always err in their heart, but they didn’t know my ways.’
11As I swore in my wrath, ‘They will not enter into my rest.’ ”
12Beware, brothers, lest perhaps there might be in any one of you an evil heart of unbelief, in falling away from the living God;
13but exhort one another day by day, so long as it is called “today”, lest any one of you be hardened by the deceitfulness of sin.
14For we have become partakers of Christ, if we hold the beginning of our confidence firm to the end,
15while it is said, “Today if you will hear his voice, don’t harden your hearts, as in the rebellion.”
16For who, when they heard, rebelled? Wasn’t it all those who came out of Egypt led by Moses?
17With whom was he displeased forty years? Wasn’t it with those who sinned, whose bodies fell in the wilderness?
18To whom did he swear that they wouldn’t enter into his rest, but to those who were disobedient?
19We see that they weren’t able to enter in because of unbelief.
Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~867 words.
Matthew Henry. Christ is the maker of this house of the church in all ages: Moses was a minister in the house, he was instrumental under Christ in governing and edifying the house, but Christ is the maker of all things; for he is God, and no one less than God could build the church, either lay the foundation or carry on the superstructure. What he cautions them against - hardening their hearts, turning the deaf ear to the calls and counsels of Christ: "When he tells you of the evil of sin, the excellency of holiness, the necessity of receiving him by faith as your Saviour, do not shut your ear and heart against such a voice as this." Observe, The hardening of our hearts is the spring of all our other sins. While it is said, Today if you will hear, etc.; as if he should say, "What was recited before from that scripture belonged not only to former ages, but to you now, and to all who shall come after you; that you take heed you fall not into the same sins, lest you fall under the same condemnation." The apostle tells them that though some who had heard the voice of God did provoke him, yet all did not so.
Jamieson–Fausset–Brown. faithful in all his house--that is in all GOD'S house (Heb 3:4). servant--not here the Greek for "slave," but "a ministering attendant"; marking the high office of Moses towards God, though inferior to Christ, a kind of steward. for a testimony of, &c.--in order that he might in his typical institutions give "testimony" to Israel "of the things" of the Gospel "which were to be spoken afterwards" by Christ (Heb 8:5; Heb 9:8, Heb 9:23; Heb 10:1). But Christ--was and is faithful (Heb 3:2). as a son over his own house--rather, "over His (GOD'S, Heb 3:4) house"; and therefore, as the inference from His being one with God, over His own house. The "forty years" joined in the Hebrew and Septuagint, and below, Heb 3:17, with "I was grieved," is here joined with "they saw." Both are true; for, during the same forty years that they were tempting God by unbelief, notwithstanding their seeing God's miraculous works, God was being grieved.
John Calvin. 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. 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. 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.
Jonathan Edwards. So there still remains another rest also besides God’s rest from that redemption, as is implied in the psalmist, when speaking so long after of the unbelievers in the wilderness failing of entering into that rest, he still exhorts and says, “To-day if you will hear his voice, harden not your hearts, as they did;” implying that it will not be in vain for us even now to hearken, but we shall enter into God’s rest still if we hearken, even that rest that Christ entered into in heaven, after his great bondage here on earth, and his finishing the work of redemption. Wherefore, as the Holy Ghost says, To-day if ye will hear his voice, harden not your hearts, as in the provocation,” &c. It is still more evident by the manner of the apostle’s bringing in the words in the l1th and 12th, as also in the 14th and 15th verses., and by the apostle’s paraphrase of the words, or gloss he puts upon them there, while it is called To-day, verse 13. and while it is said Today, ver. 15. which is the same thing as during the continuance of the day.
Matthew Henry
chapter
In this chapter the apostle applies what he had said in the chapter foregoing concerning the priesthood of Christ, I. In a serious pathetic exhortation that this great high priest, who was discovered to them, might be seriously considered by them (Heb 3:1-6). II. He then adds many weighty counsels and cautions (Heb 3:7 to the end).
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1–6
In these verses we have the application of the doctrine laid down in the close of the last chapter concerning the priesthood of our Lord Jesus Christ. And observe,
I. In how fervent and affectionate a manner the apostle exhorts Christians to have this high priest much in their thoughts, and to make him the object of their close and serious consideration; and surely no one in earth or heaven deserves our consideration more than he. That this exhortation might be made the more effectual, observe,
1. The honourable compellation used towards those to whom he wrote: Holy brethren, partakers of the heavenly calling. (1.) Brethren, not only my brethren, but the brethren of Christ, and in him brethren to all the saints. All the people of God are brethren, and should love and live like brethren. (2.) Holy brethren; holy not only in profession and title, but in principle and practice, in heart and life. This has been turned by some into scorn: "These," say they, "are the holy brethren;" but it is dangerous jesting with such edge-tools; be not mockers, lest your bands be made strong. Let those that are thus despised and scorned labour to be holy brethren indeed, and approve themselves so to God; and they need not be ashamed of the title nor dread the scoffs of the profane. The day is coming when those that make this a term of reproach would count it their greatest honour and happiness to be taken into this sacred brotherhood. (3.) Partakers of the heavenly calling - partakers of the means of grace, and of the Spirit of grace, that came from heaven, and by which Christians are effectually called out of darkness into marvelous light, that calling which brings down heaven into the souls of men, raises them up to a heavenly temper and conversation, and prepares them to live for ever with God in heaven.
2. The titles he gives to Christ, whom he would have them consider, (1.) As the apostle of our profession, the prime-minister of the gospel church, a messenger and a principal messenger sent of God to men, upon the most important errand, the great revealer of that faith which we profess to hold and of that hope which we profess to have. (2.) Not only the apostle, but the high priest too, of our profession, the chief officer of the Old Testament as well as the New, the head of the church in every state, and under each dispensation, upon whose satisfaction and intercession we profess to depend for pardon of sin, and acceptance with God. (3.) As Christ, the Messiah, anointed and every way qualified for the office both of apostle and high priest. (4.) As Jesus, our Saviour, our healer, the great physician of souls, typified by the brazen serpent that Moses lifted up in the wilderness, that those who were stung by the fiery serpents might look to him, and be saved.
II. We have the duty we owe to him who bears all these high and honourable titles, and that is to consider him as thus characterized. Consider what he is in himself, what he is to us, and what he will be to us hereafter and for ever; consider him, fix your thoughts upon him with the greatest attention, and act towards him accordingly; look unto Jesus, the author and finisher of your faith. Here observe, 1. Many that profess faith in Christ have not a due consideration for him; he is not so much thought of as he deserves to be, and desires to be, by those that expect salvation from him. 2. Close and serious consideration of Christ would be of great advantage to us to increase our acquaintance with him, and to engage our love and our obedience to him, and reliance on him. 3. Even those that are holy brethren, and partakers of the heavenly calling, have need to stir up one another to think more of Christ than they do, to have him more in their minds; the best of his people think too seldom and too slightly of him. 4. We must consider Christ as he is described to us in the scriptures, and form our apprehensions of him thence, not from any vain conceptions and fancies of our own.
III. We have…
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7–19
Here the apostle proceeds in pressing upon them serious counsels and cautions to the close of the chapter; and he recites a passage out of Psa 95:7, etc., where observe,
I. What he counsels them to do - to give a speedy and present attention to the call of Christ. "Hear his voice, assent to, approve of, and consider, what God in Christ speaks unto you; apply it to yourselves with suitable affections and endeavours, and set about it this very day, for tomorrow it may be too late."
II. What he cautions them against - hardening their hearts, turning the deaf ear to the calls and counsels of Christ: "When he tells you of the evil of sin, the excellency of holiness, the necessity of receiving him by faith as your Saviour, do not shut your ear and heart against such a voice as this." Observe, The hardening of our hearts is the spring of all our other sins.
III. Whose example he warns them by - that of the Israelites their fathers in the wilderness: As in the provocation and day of temptation; this refers to that remarkable passage at Massah Meribah, Exo 17:2-7. Observe,
1. Days of temptation are often days of provocation.
2. To provoke God, when he is trying us, and letting us see that we entirely depend and live immediately upon him, is a provocation with a witness.
3. The sins of others, especially our relations, should be a warning to us. Our fathers' sins and punishments should be remembered by us, to deter us from following their evil examples. Now as to the sin of the fathers of the Jews, here reflected upon, observe,
(1.) The state in which these fathers were, when they thus sinned: they were in the wilderness, brought out of Egypt, but not got into Canaan, the thoughts whereof should have restrained them from sin.
(2.) The sin they were guilty of: they tempted and provoked God; they distrusted God, murmured against Moses, and would not attend to the voice of God.
(3.) The aggravations of their sin: they sinned in the wilderness, where they had a more immediate dependence upon God: they sinned when God was trying them; they sinned when they saw his works - works of wonder wrought for their deliverance out of Egypt, and their support and supply in the wilderness from day to day. They continued thus to sin against God for forty years. These were heinous aggravations.
(4.) The source and spring of such aggravated sins, which were, [1.] They erred in their hearts; and these heart-errors produced many other errors in their lips and lives. [2.] They did not know God's ways, though he had walked before them. They did not know his ways; neither those ways of his providence in which he had walked towards them, nor those ways of his precept in which they ought to have walked towards God; they did not observe either his providences or his ordinances in a right manner.
(5.) The just and great resentment God had at their sins, and yet the great patience he exercised towards them (Heb 3:10): Wherefore I was grieved with that generation. Note, [1.] All sin, especially sin committed by God's professing privileged people, does not only anger and affront God, but it grieves him. [2.] God is loth to destroy his people in or for their sin, he waits long to be gracious to them. [3.] God keeps an exact account of the time that people go on in sinning against him, and in grieving him by their sins; but at length, if they by their sins continue to grieve the Spirit of God, their sins shall be made grievous to their own spirits, either in a way of judgment or mercy.
(6.) The irreversible doom passed upon them at last for their sins. God swore in his wrath that they should not enter into his rest, the rest either of an earthly or of a heavenly Canaan. Observe, [1.] Sin, long continued in, will kindle the divine wrath, and make it flame out against sinners. [2.] God's wrath will discover itself in its righteous resolution to destroy the impenitent; he will swear in his wrath, not rashly, but righteously, and his wrath will make their condition a restle…
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John Calvin
1
Hebrews 3:1-6
1. Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus;
1. Unde fratres sancti vocationis coelestis participes, considerate Apostolum et sacerdotem confessionis nostrae, Christum Iesum;
2. Who was faithful to him that appointed him, as also Moses was faithful in all his house.
2. Qui fidelis est ei qui constituit eum, quemadmodum et Moses in Tota domo ejus.
3. 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.
3. Majore quippe gloria hic dignus habitus est quam Moses, quanto majorem habet honorem architectus domus quam ipsa.
4. For every house is builded by some man; but he that built all things is God.
4. Omnis enim domus construitur ab aliquo, qui autem omnia construxit Deus est.
5. And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after;
5. Et Moses quidem fidelis in tota domo ejus tanquam minister in testimonium eorum quae post dicenda erant;
6. 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.
6. Christus autem tanquam filius supra domum ipsius; cujus nos domus sumus, si fiduciam et gloriationem spei ad finem usque firmam tenuerimus.
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]
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, (John 7:16;) and in another place he says, "He who received me, receiveth him who has sent me." (Luke 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 …
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7
Hebrews 3:7-13
7. Wherefore (as the Holy Ghost saith, To day if ye will hear his voice,
7. Quare (sicut dicit Spiritus Sanctus, Hodie si vocem ejus audieritis,
8. Harden not your hearts, as in the provocation, in the day of temptation in the wilderness:
8. Ne obduretis corda vestra, sicut in exacerbatione, in die tentationis in deserto;
9. When your fathers tempted me, proved me, and saw my works forty years.
9. Ubi tentaverunt me patres vestri, probaverunt me, et viderunt opera mea
10. Wherefore I was grieved with that generation, and said, They do always err in their heart; and they have not known my ways.
10. Quadraginta annis: quamobrem infensus fui generationi illi, et dixi, semper errant corde; ipsi vero non cognoverunt vias meas;
11. So I sware in my wrath, They shall not enter into my rest.)
11. Sicut juravi in ira mea, Si ingressuri sint in requiem meam.)
12. Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.
12. Videte fratres, ne quando sit in ullo vestrum cor pravum incredulitatis (vel, pravum et incredulum,) deficiendo a Deo vivente:
13. But exhort one another daily, while it is called To day; lest any of you be hardened through the deceitfulness of sin.
13. Sed exhortamini vos ipsos quotidie, quandiu vocatur dies hodiernus; nequis ex vobis induretur deceptione peccati.
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.
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 con…
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14
Hebrews 3:14-19
14. For we are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end;
14. Participes enim facti sumus Christi, siquidem initium fiduciae (vel, subsistentiae) ad finem usque firmum tenuerimus;
15. While it is said, To day if ye will hear his voice, harden not your hearts, as in the provocation.
15. In hoc quod dicitur, Hodie si vocem ejus audieritis, ne obduretis corda vestra sicut in exacerbatione.
16. For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses.
16. Quidam enim quum audissent, exacerbarunt; at non omnes qui egressi fuerant ex AEgypto per Mosen.
17. But with whom was he grieved forty years? was it not with them that had sinned, whose carcases fell in the wilderness?
17. Quibus autem infensus fuit quadraginta annis? an non iis qui peccaverant, quorum membra ceciderunt in deserto?
18. And to whom sware he that they should not enter into his rest, but to them that believed not?
18. Quibus autem juravit, non ingressuros in requiem suam nisi incredulis (aut, inobedientibus)?
19. So we see that they could not enter in because of unbelief.
19. Et videmus non potuisse ingredi propter infidelitatem.
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]
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]
16 For 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 p…
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Jamieson–Fausset–Brown
2
He first notes the feature of resemblance between Moses and Christ, in order to conciliate the Hebrew Christians whom He addressed, and who still entertained a very high opinion of Moses; he afterwards brings forward Christ's superiority to Moses.
Who was faithful--The Greek implies also that He still is faithful, namely, as our mediating High Priest, faithful to the trust God has assigned Him (Heb 2:17). So Moses in God's house (Num 12:7).
appointed him--"made Him" HIGH PRIEST; to be supplied from the preceding context. Greek, "made"; so in Heb 5:5; Sa1 12:6, Margin; Act 2:36; so the Greek fathers. Not as ALFORD, with AMBROSE and the Latins, "created Him," that is, as man, in His incarnation. The likeness of Moses to Messiah was foretold by Moses himself (Deu 18:15). Other prophets only explained Moses, who was in this respect superior to them; but Christ was like Moses, yet superior.
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3
For--assigning the reason why they should "consider" attentively "Christ" (Heb 3:1), highly as they regard Moses who resembled Him in faithfulness (Heb 3:2).
was--Greek, "has been."
counted worthy of more glory--by God, when He exalted Him to His own right hand. The Hebrew Christians admitted the fact (Heb 1:13).
builded the house--Greek, "inasmuch as He hath more honor than the house, who prepared it," or "established it" [ALFORD]. The Greek verb is used purposely instead of "builded," in order to mark that the building meant is not a literal, but a spiritual house: the Church both of the Old Testament and New Testament; and that the building of such a house includes all the preparations of providence and grace needed to furnish it with "living stones" and fitting "servants." Thus, as Christ the Founder and Establisher (in Old Testament as well as the New Testament) is greater than the house so established, including the servants, He is greater also than Moses, who was but a "servant." Moses, as a servant, is a portion of the house, and less than the house; Christ, as the Instrumental Creator of all things, must be God, and so greater than the house of which Moses was but a part. Glory is the result of honor.
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4
Someone must be the establisher of every house; Moses was not the establisher of the house, but a portion of it (but He who established all things, and therefore the spiritual house in question, is God). Christ, as being instrumentally the Establisher of all things, must be the Establisher of the house, and so greater than Moses.
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5
faithful in all his house--that is in all GOD'S house (Heb 3:4).
servant--not here the Greek for "slave," but "a ministering attendant"; marking the high office of Moses towards God, though inferior to Christ, a kind of steward.
for a testimony of, &c.--in order that he might in his typical institutions give "testimony" to Israel "of the things" of the Gospel "which were to be spoken afterwards" by Christ (Heb 8:5; Heb 9:8, Heb 9:23; Heb 10:1).
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6
But Christ--was and is faithful (Heb 3:2).
as a son over his own house--rather, "over His (GOD'S, Heb 3:4) house"; and therefore, as the inference from His being one with God, over His own house. So Heb 10:21, "having an High Priest over the house of God." Christ enters His Father's house as the Master [OVER it], but Moses as a servant [IN it, Heb 3:2, Heb 3:5] [CHRYSOSTOM]. An ambassador in the absence of the king is very distinguished--in the presence of the king he falls back into the multitude [BENGEL].
whose house are we--Paul and his Hebrew readers. One old manuscript, with Vulgate and LUCIFER, reads, "which house"; but the weightiest manuscripts support English Version reading.
the rejoicing--rather, "the matter of rejoicing."
of the hope--"of our hope." Since all our good things lie in hopes, we ought so to hold fast our hopes as already to rejoice, as though our hopes were realized [CHRYSOSTOM].
firm unto the end--omitted in LUCIFER and AMBROSE, and in one oldest manuscript, but supported by most oldest manuscripts.
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Exhortation from Psa 95:7-11, not through unbelief to lose participation in the spiritual house. Seeing that we are the house of God if we hold fast our confidence . . . (Heb 3:6). Jesus is "faithful," be not ye unfaithful (Heb 3:2, Heb 3:12). The sentence beginning with "wherefore," interrupted by the parenthesis confirming the argument from Psa 95:7-11, is completed at Heb 3:12, "Take heed," &c.
Holy Ghost saith--by the inspired Psalmist; so that the words of the latter are the words of God Himself.
To-day--at length; in David's day, as contrasted with the days of Moses in the wilderness, and the whole time since then, during which they had been rebellious against God's voice; as for instance, in the wilderness (Heb 3:8). The Psalm, each fresh time when used in public worship, by "to-day," will mean the particular day when it was, or is, used.
hear--obediently.
his voice--of grace.
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8
Harden not your hearts--This phrase here only is used of man's own act; usually of God's act (Rom 9:18). When man is spoken of as the agent in hardening, the phrase usually is, "harden his neck," or "back" (Neh 9:17).
provocation . . . temptation--"Massah-meribah," translated in Margin "tentation . . . chiding," or "strife" (Exo 17:1-7). Both names seem to refer to that one event, the murmuring of the people against the Lord at Rephidim for want of water. The first offense especially ought to be guarded against, and is the most severely reproved, as it is apt to produce many more. Num 20:1-13 and Deu 33:8 mention a second similar occasion in the wilderness of Sin, near Kadesh, also called Meribah.
in the day--Greek, "according to the day of."
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9
When--rather, "Where," namely, in the wilderness.
your fathers--The authority of the ancients is not conclusive [BENGEL].
tempted me, proved me--The oldest manuscripts read, "tempted (Me) in the way of testing," that is, putting (Me) to the proof whether I was able and willing to relieve them, not believing that I am so.
saw my works forty years--They saw, without being led thereby to repentance, My works of power partly in affording miraculous help, partly in executing vengeance, forty years. The "forty years" joined in the Hebrew and Septuagint, and below, Heb 3:17, with "I was grieved," is here joined with "they saw." Both are true; for, during the same forty years that they were tempting God by unbelief, notwithstanding their seeing God's miraculous works, God was being grieved. The lesson intended to be hinted to the Hebrew Christians is, their "to-day" is to last only between the first preaching of the Gospel and Jerusalem's impending overthrow, namely, FORTY YEARS; exactly the number of years of Israel's sojourn in the wilderness, until the full measure of their guilt having been filled up all the rebels were overthrown.
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10 more notes on this passage are in the library.
Jonathan Edwards
6–8 · Notes on the Bible
[339] Heb. iii. 6, 7, 8. to chap. iv. 11. “Whose house are we, if we hold fast the confidence, and the rejoicing of the hope firm unto the end. Wherefore, as the Holy Ghost says, To-day if ye will hear his voice, harden not your hearts, as in the provocation,” &c. The apostle here supposes that when the psalmist here says, ”To-day if ye will hear his voice, harden not your hearts;” it is as much as if he had said,” Although that was a long time ago, and though their day was long since past, yet hear his voice, and do not harden your hearts now in this your day, and see that you never harden your hearts while your day lasts; for if ye do not harden your hearts, there is a rest of God, that you may enter into as well as they; but if you continue to harden your hearts, your day in a little time will be past as well as theirs.” The former part of this sense, viz. that by the expression, ”To-day,” the psalmist means, In this day that you now have so long after their day is past, is evident by chapter iv. 7. and the latter part of it, viz. that he means. Take heed that your heart be at no time hardened during your day, is evident, because in that8th verse. the words are brought in as a motive to perseverance. It is still more evident by the manner of the apostle’s bringing in the words in the l1th and 12th, as also in the 14th and 15th verses., and by the apostle’s paraphrase of the words, or gloss he puts upon them there, while it is called To-day, verse 13. and while it is said Today, ver. 15. which is the same thing as during the continuance of the day.
Source · Public Domain (The Works of Jonathan Edwards, ed. E. Hickman, London 1834; CCEL text of the Banner of Truth facsimile reprint)
6–8 · Notes on the Bible
From the psalmist exhorting us to hear God’s voice today, so long a time after the carcasses of the children of Israel fell in the wilderness, and so they failed of entering into God’s rest, and so long a time after others that believed entered into that temporal rest that Joshua brought them into; the apostle would argue that there remains still another rest for the people of God, to be entered into, as God spake concerning the children of Israel in the wilderness, as if there was a rest of God still to be entered into, though there had been a rest of God many ages before that, viz. that rest, or sabbatism of God, which God enjoyed on the seventh day of the creation, resting from the works of creation, which had been distinguished as God’s rest, or his sabbatism; but yet there then remained another rest of God to those that believed, viz. Christ’s rest in Canaan after the Egyptian bondage, and his redemption of his people out of Egypt, as is implied in his swearing in his wrath that those that did not believe should not enter into rest. So there still remains another rest also besides God’s rest from that redemption, as is implied in the psalmist, when speaking so long after of the unbelievers in the wilderness failing of entering into that rest, he still exhorts and says, “To-day if you will hear his voice, harden not your hearts, as they did;” implying that it will not be in vain for us even now to hearken, but we shall enter into God’s rest still if we hearken, even that rest that Christ entered into in heaven, after his great bondage here on earth, and his finishing the work of redemption. By which may be understood the force of the apostle’s reasoning in ver. 3, 4, 5, 6, 7, 8, 9,10,11. of the next chapter.
Source · Public Domain (The Works of Jonathan Edwards, ed. E. Hickman, London 1834; CCEL text of the Banner of Truth facsimile reprint)