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Title = 'The Epistle of Paul the Apostle to the Hebrews';
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<p id="Chapter3" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 3
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<p id="Heb3_1"><a onclick="return mV('Hbr',3,'1-19');">Hbr 3:1-19</a>. THE SON OF GOD GREATER THAN MOSES, WHEREFORE UNBELIEF TOWARDS HIM WILL INCUR A HEAVIER PUNISHMENT THAN BEFELL UNBELIEVING ISRAEL IN THE WILDERNESS.
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<p>As Moses especially was the prophet by whom "God in times past spake to the fathers," being the mediator of the law, Paul deems it necessary now to show that, great as was Moses, the Son of God is greater. EBRARD in ALFORD remarks, The angel of the covenant came in the name of God before Israel; Moses in the name of Israel before God; whereas the high priest came <i>both</i> in the name of God (bearing the name JEHOVAH on his forehead) before Israel, and in the name of Israel (bearing the names of the twelve tribes on his breast) before God (<a onclick="return mV('Exd',28,'9-29',38,38);">Exd 28:9-29, 36, 38</a>). Now Christ is above the angels, according to the first and second chapters because (1) as Son of God He is higher; and (2) because manhood, though originally lower than angels, is in Him exalted above them to the lordship of "the world to come," inasmuch as He is at once Messenger of God to men, and also atoning Priest-Representative of men before God (<a onclick="return mV('Hbr',2,17,18);">Hbr 2:17-18</a>). Parallel with this line of argument as to His superiority to angels (<a onclick="return mV('Hbr',1,4);">Hbr 1:4</a>) runs that which here follows as to His superiority to Moses (<a onclick="return mV('Hbr',3,3);">Hbr 3:3</a>): (1) because as <i>Son</i> over the house; He is above the <i>servant</i> in the house (<a onclick="return mV('Hbr',3,5,6);">Hbr 3:5-6</a>), just as the <i>angels</i> were shown to be but <i>ministering</i> (serving) spirits (<a onclick="return mV('Hbr',1,14);">Hbr 1:14</a>), whereas He is the <i>Son</i> (<a onclick="return mV('Hbr',3,7,8);">Hbr 3:7-8</a>); (2) because the bringing of Israel into the promised rest, which was not finished by Moses, is accomplished by Him (<a onclick="return mV('Hbr',4,'1-11');">Hbr 4:1-11</a>), through His being not merely a leader and lawgiver as Moses, but also a propitiatory High Priest (<a onclick="return mV('Hbr',4,14);">Hbr 4:14</a>; <a onclick="return mV('Hbr',5,10);">5:10</a>). <p><b>1. Wherefore</b>—<i>Greek,</i> "Whence," that is, seeing we have such a sympathizing Helper you ought to "consider attentively," "contemplate"; fix your eyes and mind on Him with a view to profiting by the contemplation (<a href= "#" onclick="return mV('Hbr',12,2);">Hbr 12:2</a>). The <i>Greek</i> word is often used by Luke, Paul's companion (<a onclick="return mV('Luk',12,24,27);">Luk 12:24, 27</a>).
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<br><br><b>brethren</b>—in Christ, the common bond of union.
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<br><br><b>partakers</b>—"of the Holy Ghost."
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<br><br><b>heavenly calling</b>—coming to us from heaven, and leading us to heaven whence it comes. <a onclick="return mV('Phl',3,14);">Phl 3:14</a>, "the high calling"; <i>Greek</i> "the calling <i>above,</i>" that is, <i>heavenly.</i>
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<br><br><b>the Apostle and High Priest of our profession</b>—There is but one <i>Greek</i> article to both nouns, "Him who is at once Apostle and High Priest"—<i>Apostle,</i> as Ambassador (a higher designation than "angel"-<i>messenger</i>) sent by the Father (<a onclick="return mV('Jhn',20,21);">Jhn 20:21</a>), pleading the cause of <i>God with us; High Priest,</i> as pleading <i>our</i> cause <i>with God.</i> Both His Apostleship and High Priesthood are comprehended in the one title, <i>Mediator</i> [BENGEL]. Though the title "Apostle" is nowhere else applied to Christ, it is appropriate here in addressing Hebrews, who used the term of the delegates sent by the high priest to collect the temple tribute from Jews resident in foreign countries, even as Christ was Delegate of the Father to this world far off from Him (<a onclick="return mV('Mat',21,37);">Mat 21:37</a>). Hence as what applies to Him, applies also to His people, the Twelve are designated His apostles, even as He is the Father's (<a onclick="return mV('Jhn',20,21);">Jhn 20:21</a>). It was desirable to avoid designating Him here "angel," in order to distinguish His nature from that of angels mentioned before, though he is "the Angel of the Covenant." The "legate of the Church" (<i>Sheliach Tsibbur</i>) offered up the prayers in the synagogue in the name of all, and for all. So Jesus, "the Apostle of our profession," is <i>delegated</i> to intercede for the Church before the Father. The words "of our profession," mark that it is not of the legal ritual, but of our Christian faith, that He is the High Priest. Paul compares Him as an <i>Apostle</i> to Moses; as High Priest to Aaron. He alone holds both offices combined, and in a more eminent degree than either, which those two brothers held apart.
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<br><br><b>profession</b>—"confession," corresponds to God having <i>spoken</i> to us by His Son, sent as Apostle and High Priest. What God proclaims we confess.
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<p id="Heb3_2"><b>2.</b> He first notes the feature of <i>resemblance</i> 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.
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<br><br><b>Who was faithful</b>—The <i>Greek</i> implies also that He still is faithful, namely, as our mediating High Priest, faithful to the trust God has assigned Him (<a onclick="return mV('Hbr',2,17);">Hbr 2:17</a>). So Moses in God's <i>house</i> (<a onclick="return mV('Num',12,7);">Num 12:7</a>).
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<br><br><b>appointed him</b>—"<i>made</i> Him" HIGH PRIEST; to be supplied from the preceding context. <i>Greek,</i> "made"; so in <a onclick="return mV('Hbr',5,5);">Hbr 5:5</a>; <a onclick="return mV('1Sa',12,6);">1Sa 12:6</a>, <i>Margin;</i> <a onclick="return mV('Act',2,36);">Act 2:36</a>; so the <i>Greek</i> fathers. Not as ALFORD, with AMBROSE and the Latins, "<i>created</i> Him," that is, as man, in His incarnation. The likeness of Moses to Messiah was foretold by Moses himself (<a onclick="return mV('Deu',18,15);">Deu 18:15</a>). Other prophets only <i>explained Moses,</i> who was in this respect superior to them; but Christ was <i>like Moses,</i> yet superior.
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<p id="Heb3_3"><b>3. For</b>—assigning the reason why they should "consider" attentively "Christ" (<a onclick="return mV('Hbr',3,1);">Hbr 3:1</a>), highly as they regard Moses who resembled Him in <i>faithfulness</i> (<a onclick="return mV('Hbr',3,2);">Hbr 3:2</a>).
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<br><br><b>was</b>—<i>Greek,</i> "has been."
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<br><br><b>counted worthy of more glory</b>—by God, when He exalted Him to His own right hand. The Hebrew Christians admitted the fact (<a onclick="return mV('Hbr',1,13);">Hbr 1:13</a>).
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<br><br><b>builded the house</b>—<i>Greek,</i> "inasmuch as He hath more honor than the house, who <i>prepared</i> it," or "<i>established</i> it" [ALFORD]. The <i>Greek</i> 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 <i>preparations</i> 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. <i>Glory</i> is the result of <i>honor.</i>
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<p id="Heb3_4"><b>4.</b> 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, <i>and therefore</i> 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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<p id="Heb3_5"><b>5. faithful in all his house</b>—that is in all GOD'S house (<a onclick="return mV('Hbr',3,4);">Hbr 3:4</a>).
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<br><br><b>servant</b>—not here the <i>Greek</i> for "slave," but "a ministering attendant"; marking the high office of Moses towards God, though inferior to Christ, a kind of <i>steward.</i>
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<br><br><b>for a testimony of,</b> etc.—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 (<a onclick="return mV('Hbr',8,5);">Hbr 8:5</a>; <a onclick="return mV('Hbr',9,8,23);">9:8, 23</a>; <a onclick="return mV('Hbr',10,1);">10:1</a>).
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<p id="Heb3_6"><b>6. But Christ</b>—was and is faithful (<a href= "#" onclick="return mV('Hbr',3,2);">Hbr 3:2</a>).
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<br><br><b>as a son over his own house</b>—rather, "over <i>His</i> (GOD'S, <a onclick="return mV('Hbr',3,4);">Hbr 3:4</a>) house"; and therefore, as <i>the inference</i> from His being one with God, <i>over His own house.</i> So <a onclick="return mV('Hbr',10,21);">Hbr 10:21</a>, "having an High Priest over the house <i>of God.</i>" Christ enters His Father's house as the Master [OVER it], but Moses as a servant [IN it, <a onclick="return mV('Hbr',3,2,5);">Hbr 3:2, 5</a>] [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].
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<br><br><b>whose house are we</b>—Paul and his Hebrew readers. One old manuscript, with <i>Vulgate</i> and LUCIFER, reads, "<i>which</i> house"; but the weightiest manuscripts support <i>English Version</i> reading.
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<br><br><b>the rejoicing</b>—rather, "the matter of rejoicing."
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<br><br><b>of the hope</b>—"of <i>our</i> 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].
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<br><br><b>firm unto the end</b>—omitted in LUCIFER and AMBROSE, and in one oldest manuscript, but supported by most oldest manuscripts.
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<p id="Heb3_7"><b>7-11.</b> Exhortation from <a onclick="return mV('Psa',95,'7-11');">Psa 95:7-11</a>, not through unbelief to lose participation in the spiritual house. Seeing that we are the house of God if we hold fast our confidence...(<a onclick="return mV('Hbr',3,6);">Hbr 3:6</a>). Jesus is "faithful," be not ye unfaithful (<a onclick="return mV('Hbr',3,2,12);">Hbr 3:2, 12</a>). The sentence beginning with "wherefore," interrupted by the parenthesis confirming the argument from <a onclick="return mV('Psa',95,'7-11');">Psa 95:7-11</a>, is completed at <a onclick="return mV('Hbr',3,12);">Hbr 3:12</a>, "Take heed," etc.
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<br><br><b>Holy Ghost saith</b>—by the inspired Psalmist; so that the words of the latter are the words of God Himself.
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<br><br><b>To-day</b>—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 (<a onclick="return mV('Hbr',3,8);">Hbr 3:8</a>). The Psalm, each fresh time when used in public worship, by "to-day," will mean the particular day when it was, or is, used.
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<br><br><b>hear</b>—obediently.
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<br><br><b>his voice</b>—of grace.
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<p id="Heb3_8"><b>8. Harden not your hearts</b>—This phrase here only is used of <i>man's</i> own act; usually of <i>God's</i> act (<a onclick="return mV('Rom',9,18);">Rom 9:18</a>). When man is spoken of as the agent in hardening, the phrase usually is, "harden his neck," or "back" (<a href= "#" onclick="return mV('Neh',9,17);">Neh 9:17</a>).
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<br><br><b>provocation...temptation</b>—"Massah-meribah," translated in <i>Margin</i> "tentation...chiding," or "strife" (<a onclick="return mV('Exd',17,'1-7');">Exd 17:1-7</a>). 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. <a href= "#" onclick="return mV('Num',20,'1-13');">Num 20:1-13</a> mention a second similar occasion in the wilderness of Sin, near Kadesh, also called Meribah.
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<br><br><b>in the day</b>—<i>Greek,</i> "according to the day of."
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<p id="Heb3_9"><b>9. When</b>—rather, "Where," namely, in the wilderness.
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<br><br><b>your fathers</b>—The authority of the <i>ancients</i> is not conclusive [BENGEL].
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<br><br><b>tempted me, proved me</b>—The oldest manuscripts read, "tempted (Me) in the way of testing," that is, <i>putting (Me) to the proof</i> whether I was able and willing to relieve them, not believing that I am so.
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<br><br><b>saw my works forty years</b>—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 <i>Hebrew</i> and <i>Septuagint,</i> and below, <a onclick="return mV('Hbr',3,17);">Hbr 3:17</a>, 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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<p id="Heb3_10"><b>10. grieved</b>—displeased. Compare "walk contrary," <a onclick="return mV('Lev',26,24,28);">Lev 26:24, 28</a>.
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<br><br><b>that generation</b>—"<i>that</i>" implies alienation and estrangement. But the oldest manuscripts read, "this."
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<br><br><b>said</b>—"<i>grieved,</i>" or "displeased," at their first offense. Subsequently when they hardened their heart in unbelief still more, He <i>sware</i> in His <i>wrath</i> (<a onclick="return mV('Hbr',3,11);">Hbr 3:11</a>); an ascending gradation (compare <a onclick="return mV('Hbr',3,17,18);">Hbr 3:17-18</a>).
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<br><br><b>and they have not known</b>—<i>Greek,</i> "But these very persons," etc. They perceived I was displeased with them, yet they, the same persons, did not a whit the more wish to know my ways [BENGEL]; compare "but they," <a onclick="return mV('Psa',106,43);">Psa 106:43</a>.
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<br><br><b>not known my ways</b>—not known practically and believingly the ways in which I would have had them go, so as to reach My rest (<a href= "#" onclick="return mV('Exd',18,20);">Exd 18:20</a>).
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<p id="Heb3_11"><b>11. So</b>—literally, "as."
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<br><br><b>I sware</b>—BENGEL remarks the oath of God preceded the forty years.
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<br><br><b>not</b>—literally, "If they shall enter...(God do so to me and more also)," <a onclick="return mV('2Sa',3,35);">2Sa 3:35</a>. The <i>Greek</i> is the same, <a onclick="return mV('Mar',8,12);">Mar 8:12</a>.
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<br><br><b>my rest</b>—Canaan, primarily, their rest after wandering in the wilderness: still, even when in it, they never <i>fully</i> enjoyed rest; whence it followed that the threat extended farther than the exclusion of the unbelieving from the literal land of rest, and that the rest promised to the believing in its full blessedness was, and is, yet future: <a onclick="return mV('Psa',25,13);">Psa 25:13</a>; <a onclick="return mV('Psa',37,9,11,22,29);">37:9, 11, 22, 29</a>, and Christ's own beatitude (<a onclick="return mV('Mat',5,5);">Mat 5:5</a>) all accord with this, <a onclick="return mV('Hbr',3,9);">Hbr 3:9</a>.
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<p id="Heb3_12"><b>12. Take heed</b>—to be joined with "wherefore," <a onclick="return mV('Hbr',3,7);">Hbr 3:7</a>.
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<br><br><b>lest there be</b>—<i>Greek</i> (indicative), "lest there <i>shall</i> be"; lest there be, as I fear there is; implying that it is not merely a <i>possible</i> contingency, but that there is ground for thinking <i>it will be so.</i>
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<br><br><b>in any</b>—"in any one of you." Not merely ought all in general be on their guard, but they ought to be so concerned for the safety of <i>each one</i> member, as not to suffer any one to perish through their negligence [CALVIN].
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<br><br><b>heart</b>—The heart is not to be trusted. Compare <a onclick="return mV('Hbr',3,10);">Hbr 3:10</a>, "They do always err in their heart."
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<br><br><b>unbelief</b>—<i>faithlessness.</i> Christ is <i>faithful;</i> therefore, saith Paul to the Hebrews, we ought not to be <i>faithless</i> as our fathers were under Moses.
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<br><br><b>departing</b>—apostatizing. The opposite of "come unto" Him (<a onclick="return mV('Hbr',4,16);">Hbr 4:16</a>). God punishes such apostates in kind. He departs from them—the worst of woes.
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<br><br><b>the living God</b>—real: the distinctive characteristic of the God of Israel, not like the lifeless gods of the heathen; therefore One whose threats are awful realities. To apostatize from Christ is to apostatize from the living God (<a onclick="return mV('Hbr',2,3);">Hbr 2:3</a>).
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<p id="Heb3_13"><b>13. one another</b>—<i>Greek,</i> "yourselves"; let each exhort himself and his neighbor.
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<br><br><b>daily</b>—<i>Greek,</i> "on each day," or "day by day."
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<br><br><b>while it is called To-day</b>—while the "to-day" lasts (the day of grace, <a onclick="return mV('Luk',4,21);">Luk 4:21</a>, before the coming of the day of glory and judgment at Christ's coming, <a onclick="return mV('Hbr',10,25,37);">Hbr 10:25, 37</a>). To-morrow is the day when idle men work, and fools repent. To-morrow is Satan's to-day; he cares not what good resolutions you form, if only you fix them for to-morrow.
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<br><br><b>lest...of you</b>—The "you" is emphatic, as distinguished from "your fathers" (<a onclick="return mV('Hbr',3,9);">Hbr 3:9</a>). "That from among you no one (so the <i>Greek</i> order is in some of the oldest manuscripts) be hardened" (<a onclick="return mV('Hbr',3,8);">Hbr 3:8</a>).
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<br><br><b>deceitfulness</b>—causing you to "err in your heart."
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<br><br><b>sin</b>—unbelief.
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<p id="Heb3_14"><b>14. For,</b> etc.—enforcing the warning, <a onclick="return mV('Hbr',3,12);">Hbr 3:12</a>.
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<br><br><b>partakers of Christ</b>—(Compare <a onclick="return mV('Hbr',3,1,6);">Hbr 3:1, 6</a>). So "partakers of the Holy Ghost" (<a onclick="return mV('Hbr',6,4);">Hbr 6:4</a>).
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<br><br><b>hold</b>—<i>Greek,</i> "hold fast."
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<br><br><b>the beginning of our confidence</b>—that is, the confidence (literally, <i>substantial, solid confidence</i>) of faith which we have begun (<a onclick="return mV('Hbr',6,11);">Hbr 6:11</a>; <a onclick="return mV('Hbr',12,2);">12:2</a>). A Christian so long as he is not <i>made perfect,</i> considers himself as a <i>beginner</i> [BENGEL].
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<br><br><b>unto the end</b>—unto the coming of Christ (<a onclick="return mV('Hbr',12,2);">Hbr 12:2</a>).
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<p id="Heb3_15"><b>15. While it is said</b>—connected with <a href= "#" onclick="return mV('Hbr',3,13);">Hbr 3:13</a>, "exhort one another...while it is said, To-day": <a onclick="return mV('Hbr',3,14);">Hbr 3:14</a>, "for we are made partakers," etc., being a parenthesis. "It entirely depends on yourselves that the invitation of the ninety-fifth Psalm be not a mere invitation, but also an actual enjoyment." ALFORD translates, "Since (that is, 'for') it is said," etc., regarding <a onclick="return mV('Hbr',3,15);">Hbr 3:15</a> as a proof that we must "hold... confidence...unto the end," in order to be "partakers of Christ."
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<p id="Heb3_16"><b>16. For some</b>—rather interrogatively, "For WHO was it that, when they had heard (referring to 'if ye will <i>hear,</i>' <a onclick="return mV('Hbr',3,15);">Hbr 3:15</a>), did provoke (God)?" The "For" implies, Ye need to take heed against unbelief: for, was it not because of unbelief that all our fathers were excluded (<a onclick="return mV('Eze',2,3);">Eze 2:3</a>)? "Some," and "not all," would be a faint way of putting his argument, when his object is to show the <i>universality</i> of the evil. Not merely <i>some,</i> but <i>all</i> the Israelites, for the solitary exceptions, Joshua and Caleb, are hardly to be taken into account in so general a statement. So <a onclick="return mV('Hbr',3,17,18);">Hbr 3:17-18</a>, are interrogative: (1) the beginning of the provocation, soon after the departure from Egypt, is marked in <a onclick="return mV('Hbr',3,16);">Hbr 3:16</a>; (2) the forty years of it in the wilderness, <a onclick="return mV('Hbr',3,17);">Hbr 3:17</a>; (3) the denial of entrance into the land of rest, <a onclick="return mV('Hbr',3,18);">Hbr 3:18</a>. Compare <i>Note,</i> see on JFB for <a href="./Comm/jfb/1Cr/1Cr010.html#a1Co10_5">1Co 10:5</a>, "with the majority of them God was displeased."
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<br><br><b>howbeit</b>—"Nay (why need I put the question?), was it not all that came out of Egypt?" (<a onclick="return mV('Exd',17,1,2);">Exd 17:1-2</a>).
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<br><br><b>by Moses</b>—by the instrumentality of Moses as their leader.
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<p id="Heb3_17"><b>17. But</b>—Translate, "Moreover," as it is not in contrast to <a onclick="return mV('Hbr',3,16);">Hbr 3:16</a>, but carrying out the same thought.
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<br><br><b>corpses</b>—literally, "limbs," implying that their bodies fell limb from limb.
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<p id="Heb3_18"><b>18. to them that believed not</b>—rather as <i>Greek,</i> "to them that <i>disobeyed.</i>" <i>Practical</i> unbelief (<a onclick="return mV('Deu',1,26);">Deu 1:26</a>).
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<p id="Heb3_19"><b>19. they could not enter</b>—though desiring it.
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